,,the ,,gospel ,,of ,,buddha ,,compiled ,,from ,,ancient ,,records ,,by ,,paul ,,carus ,,illustrated ,,by ,o4 ,,kopetzky ,,chicago and ,,london ,,the ,,open ,,court ,,publishing ,,company #aiae ,,preface4 ,this booklet needs no preface for those who are familiar with the sacred books of ,buddhism1 which have been made accessible to the ,western world by the indefatigable zeal and industry of scholars like ,beal1 ,bigandet1 ,bhler1 ,burnouf1 ,childers1 ,alexander ,csoma1 ,rhys ,davids1 ,dutoit1 ,eitel1 ,fausbll1 ,foucaux1 ,francke1 ,edmund ,hardy1 ,spence ,hardy1 ,hodgson1 ,charles ,r4 ,lanman1 ,f4 ,max ,mller1 ,karl ,eugen ,neumann1 ,oldenberg1 ,pischel1 ,schiefner1 ,senart1 ,seidenstcker1 ,bhikkhu ,nynatiloka1 ,d4,m4 ,strong1 ,henry ,clarke ,warren1 ,wassiljew1 ,weber1 ,windisch1 ,winternitz c4 ,to those not familiar with the subject it may be stated that the bulk of its contents is derived from the old ,buddhist canon4 ,many passages1 and indeed the most important ones1 are literally copied in translations from the original texts4 ,some are rendered rather freely in order to make them intelligible to the present generation2 others have been rearranged2 and still others are abbreviated4 ,besides the three introductory and the three concluding chapters there are only a few purely original additions1 which1 however1 are neither mere literary embellishments nor deviations from ,buddhist doctrines4 ,wherever the compiler has admitted modernization he has done so with due consideration and always in the spirit of a legitimate development4 ,additions and modifications contain nothing but ideas for which prototypes can be found somewhere among the traditions of ,buddhism1 and have been introduced as elucidations of its main principles4 ,the best evidence that this book characterizes the spirit of ,buddhism correctly can be found in the welcome it has received throughout the entire ,buddhist world4 ,it has even been officially introduced in ,buddhist schools and temples of ,japan and ,ceylon4 ,soon after the appearance of the first edition of #ahid the ,right ,rev4 ,shaku ,soyen1 a prominent ,buddhist abbot of ,kamakura1 ,japan1 had a ,japanese translation made by ,teitaro ,suzuki1 and soon afterwards a ,chinese version was made by ,mr4 ,ohara of ,otzu1 the talented editor of a ,buddhist periodical1 who in the meantime has unfortunately met with a premature death4 ,in #ahie the ,open ,court ,publishing ,company brought out a ,german edition by ,e4,f4,l4 ,gauss1 and ,dr4 ,l4 de ,millou1 the curator of the ,muse ,guimet1 of ,paris1 followed with a ,french translation4 ,dr4 ,federigo ,rodriguez has translated the book into ,spanish and ,felix ,orth into ,dutch4 ,the privilege of translating the book into ,russian1 ,czechic1 ,italian1 also into ,siamese and other ,oriental tongues has been granted1 but of these latter the publishers have received only a version in the ,urdu language1 a dialect of eastern ,india4 ,inasmuch as twelve editions of the ,gospel of ,buddha have been exhausted and the plates are worn out1 the publishers have decided to bring out an dition de luxe and have engaged ,miss ,olga ,kopetzky1 of ,munich1 to supply illustrations4 ,the artist has undertaken the task methodically and with great zeal4 ,she has studied in the ,ajanta caves the ,buddhist paintings and sculptures and other monuments of ,gandhra4 ,thus the drawings faithfully reflect the spirit of the classical period of ,buddhist art4 ,for those who want to trace the ,buddhism of this book to its fountainhead1 a table of reference has been added1 which indicates as briefly as possible the main sources of the various chapters and points out the parallelisms with ,western thought1 especially in the ,christian ,gospels4 99 99 99 99 99 ,buddhism1 like ,christianity1 is split up into innumerable sects1 and these sects not infrequently cling to their sectarian tenets as being the main and most indispensable features of their religion4 ,the present book follows none of the sectarian doctrines1 but takes an ideal position upon which all true ,buddhists may stand as upon common ground4 ,thus the arrangement into a harmonious and systematic form is the main original feature of this ,gospel of ,buddha4 ,considering the bulk of the various details of the ,buddhist canon1 however1 it must be regarded as a mere compilation1 and the aim of the compiler has been to treat his material in about the same way as he thinks that the author of the ,fourth ,gospel of the ,new ,testament utilized the accounts of the life of ,jesus of ,nazareth4 ,he has ventured to present the data of the ,buddha's life in the light of their religio-philosophical importance2 he has cut out most of their apocryphal adornments1 especially those in which the ,northern traditions abound1 yet he did not deem it wise to shrink from preserving the marvellous that appears in the old records1 whenever its moral seemed to justify its mention2 he only pruned away the exuberance of wonder which delights in relating the most incredible things1 apparently put on to impress while in fact they can only tire4 ,miracles have ceased to be a religious test2 yet the belief in the miraculous powers of the ,master still bears witness to the holy awe of the first disciples and reflects their religious enthusiasm4 ,lest the fundamental idea of the ,buddha's doctrines be misunderstood1 the reader is warned to take the term self in the sense in which the ,buddha uses it4 ,the self of man translates the word tman which can be and has been understood1 even in the ,buddhist canon1 in a sense to which the ,buddha would never have made any objection4 ,the ,buddha denies the existence of a self as it was commonly understood in his time2 he does not deny man's mentality1 his spiritual constitution1 the importance of his personality1 in a word1 his soul4 ,but he does deny the mysterious ego-entity1 the tman1 in the sense of a kind of soul-monad which by some schools was supposed to reside behind or within man's bodily and psychical activity as a distinct being1 a kind of thing-in-itself1 and a metaphysical agent assumed to be the soul4 ,buddhism is monistic4 ,it claims that man's soul does not consist of two things1 of an tman 7self7 and of a manas 7mind or thoughts71 but that there is one reality1 our thoughts1 our mind or manas1 and this manas constitutes the soul4 ,man's thoughts1 if anything1 are his self1 and there is no tman1 no additional and separate self besides4 ,accordingly1 the translation of tman by soul1 which would imply that the ,buddha denied the existence of the soul1 is extremely misleading4 ,representative ,buddhists1 of different schools and of various countries1 acknowledge the correctness of the view here taken1 and we emphasize especially the assent of ,southern ,buddhists because they have preserved the tradition most faithfully and are very punctilious in the statement of doctrinal points4 ,the ,buddhist1 the ,organ of the ,southern ,church of ,buddhism1 writes in a review of ,the ,gospel of ,buddha3 ,the eminent feature of the work is its grasp of the difficult subject and the clear enunciation of the doctrine of the most puzzling problem of tman1 as taught in ,buddhism4 ,so far as we have examined the question of tman ourselves from the works of the ,southern canon1 the view taken by ,dr4 ,paul ,cams is accurate1 and we venture to think that it is not opposed to the doctrine of ,northern ,buddhism4 ,this tman-superstition1 so common not only in ,india1 but all over the world1 corresponds to man's habitual egotism in practical life4 ,both are illusions growing out of the same root1 which is the vanity of worldliness1 inducing man to believe that the purpose of his life lies in his self4 ,the ,buddha proposes to cut off entirely all thought of self1 so that it will no longer bear fruit4 ,thus ,nirvna is an ideal state1 in which man's soul1 after being cleansed from all selfishness1 hatred and lust1 has become a habitation of the truth1 teaching him to distrust the allurements of pleasure and to confine all his energies to attending to the duties of life4 ,the ,buddha's doctrine is not negativism4 ,an investigation of the nature of man's soul shows that1 while there is no tman or ego-entity1 the very being of man consists in his karma1 his deeds1 and his karma remains untouched by death and continues to live4 ,thus1 by denying the existence of that which appears to be our soul and for the destruction of which in death we tremble1 the ,buddha actually opens 7as he expresses it himself7 the door of immortality to mankind2 and here lies the corner-stone of his ethics and also of the comfort as well as the enthusiasm which his religion imparts4 ,any one who does not see the positive aspect of ,buddhism1 will be unable to understand how it could exercise such a powerful influence upon millions and millions of people4 ,the present volume is not designed to contribute to the solution of historical problems4 ,the compiler has studied his subject as well as he could under the circumstances1 but he does not intend here to offer a scientific production4 ,nor is this book an attempt at popularizing the ,buddhist religious writings1 nor at presenting them in a poetic shape4 ,if this ,gospel of ,buddha helps people to comprehend ,buddhism better1 and if in its simple style it impresses the reader with the poetic grandeur of the ,buddha's personality1 these effects must be counted as incidental2 its main purpose lies deeper still4 ,the present book has been written to set the reader thinking on the religious problems of to-day4 ,it sketches the 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 future4 99 99 99 99 99 ,it is a remarkable fact that the two greatest religions of the world1 ,christianity and ,buddhism1 present so many striking coincidences in the philosophical basis as well as in the ethical applications of their faith1 while their modes of systematizing them in dogmas are radically different2 and it is difficult to understand why these agreements should have caused animosity1 instead of creating sentiments of friendship and good-will4 ,why should not ,christians say with ,prof4 ,f4 ,max ,mller3 ,if ,i do find in certain ,buddhist works doctrines identically the same as in ,christianity1 so far from being frightened1 ,i feel delighted1 for surely truth is not the less true because it is believed by the majority of the human race4 ,the main trouble arises from a wrong conception of ,christianity4 ,there are many ,christians who assume that ,christianity alone is in the possession of truth and that man could not1 in the natural way of his moral evolution1 have obtained that nobler conception of life which enjoins the practice of a universal good-will towards both friends and enemies4 ,this narrow view of ,christianity is refuted by the mere existence of ,buddhism4 ,must we add that the lamentable exclusiveness that prevails in many ,christian churches1 is not based upon ,scriptural teachings1 but upon a wrong metaphysics8 ,all the essential moral truths of ,christianity1 especially the principle of a universal love1 of the eradication of hatred1 are in our opinion deeply rooted in the nature of things1 and do not1 as is often assumed1 stand in contradiction to the cosmic order of the world4 ,further1 some doctrines of the constitution of existence have been formulated by the church in certain symbols1 and since these symbols contain contradictions and come in conflict with science1 the educated classes are estranged from religion4 ,now1 ,buddhism is a religion which knows of no supernatural revelation1 and proclaims doctrines that require no other argument than the come and see4 ,the ,buddha bases his religion solely upon man's knowledge of the nature of things1 upon provable truth4 ,thus1 we trust that a comparison of ,christianity with ,buddhism will be a great help to distinguish in both religions the essential from the accidental1 the eternal from the transient1 the truth from the allegory in which it has found its symbolic expression4 ,we are anxious to press the necessity of discriminating between the symbol and its meaning1 between dogma and religion1 between metaphysical theories and statements of fact1 between man-made formulas and eternal truth4 ,and this is the spirit in which we offer this book to the public1 cherishing the hope that it will help to develop in ,christianity not less than in ,buddhism the cosmic religion of truth4 ,the strength as well as the weakness of original ,buddhism lies in its philosophical character1 which enabled a thinker1 but not the masses1 to understand the dispensation of the moral law that pervades the world4 ,as such1 the original ,buddhism has been called by ,buddhists the little vessel of salvation1 or ,hnayna2 for it is comparable to a small boat on which a man may cross the stream of worldliness1 so as to reach the shore of ,nirvna4 ,following the spirit of a missionary propaganda1 so natural to religious men who are earnest in their convictions1 later ,buddhists popularized the ,buddha's doctrines and made them accessible to the multitudes4 ,it is true that they admitted many mythical and even fantastic notions1 but they succeeded nevertheless in bringing its moral truths home to the people who could but incompletely grasp the philosophical meaning of the ,buddha's religion4 ,they constructed1 as they called it1 a large vessel of salvation1 the ,mahyna1 in which the multitudes would find room and could be safely carried over4 ,although the ,mahyna unquestionably has its shortcomings1 it must not be condemned offhand1 for it serves its purpose4 ,without regarding it as the final stage of the religious development of the nations among which it prevails1 we must concede that it resulted from an adaptation to their condition and has accomplished much to educate them4 ,the ,mahyna is a step forward in so far as it changes a philosophy into a religion1 and attempts to preach doctrines that were negatively expressed1 in positive propositions4 ,far from rejecting the religious zeal which gave rise to the ,mhyana in ,buddhism1 we can still less join those who denounce ,christianity on account of its dogmatology and mythological ingredients4 ,christianity has certainly had and still has a great mission in the evolution of mankind4 ,it has succeeded in imbuing with the religion of charity and mercy the most powerful nations of the world1 to whose spiritual needs it is especially adapted4 ,it extends the blessings of universal good-will with the least possible amount of antagonism to the natural selfishness that is so strongly developed in the ,western races4 ,christianity is the religion of love made easy4 ,this is its advantage1 which1 however1 is not without its drawbacks4 ,christianity teaches charity without dispelling the ego-illusion2 and in this sense it surpasses even the ,mhyana3 it is still more adapted to the needs of multitudes than a large vessel fitted to carry over those who embark on it3 it is comparable to a grand bridge1 a ,mahsetu1 on which a child who has no comprehension as yet of the nature of self can cross the stream of self-hood and worldly vanity4 ,a comparison of the many striking agreements between ,christianity and ,buddhism may prove fatal to sectarian conceptions of either religion1 but will in the end help to mature our insight into the true significance of both4 ,it will bring out a nobler faith which aspires to be the cosmic religion of universal truth4 ,let us hope that this ,gospel of ,buddha will serve both ,buddhists and ,christians as a help to penetrate further into the spirit of their faith1 so as to see its full height1 length and breadth4 ,above any ,hnayna1 ,mahyna1 and ,mahsetu is the ,religion of ,truth4 ,paul ,carus4 ,,pronunciation4 ,pronounce3 a as the ,italian and ,german short a4 as a in father1 e as e in eight4 i as i in hit4 as i in machine4 o as o in home4 u as oo in good4 u as in rumor4 ai as in eye4 au as ow in how4 as ny4 j as dny4 as n-ny4 ch as ch in church4 cch as ch-ch in rich chance4 ,note that o and e are always long4 s1 j1 y1 and other letters1 as usual in ,english words4 ,double consonants are pronounced as two distinct sounds1 e4g41 ka'm-ma1 not k'ma4 ,the h after p1 b1 k1 g1 t1 d is audible as in dub him1 beg her1 brick house1 ant hill4 ,pronounce ,tat-hgata1 not ,ta-thgata4 ,to the average ,european it is difficult to catch1 let alone to imitate1 the difference of sound between dotted and non-dotted letters4 ,all those who are desirous for information on this point must consult ,sanskrit and ,pli grammars4 ,lest the reader be unnecessarily bewildered with foreign-looking dots and signs1 which after all are no help to him1 all dotted 1 1 1 1 and italicized t1 d1 m1 n have been replaced in the text of the book by t1 d1 m1 n1 1 1 dotted and italicized s have been transcribed by ny1 nny1 ri1 and sh1 while the ,glossary preserves the more exact transcription4 ,we did not follow the spelling of the ,sacred ,books of the ,east1 where it must be misleading to the uninitiated1 especially when they write italicized ,k to denote spelling of the ,english sound ch1 and italicized g to denote j4 ,thus we write rj1 not rg1 and ,chunda1 not ,kunda4 ,,table ,,of ,,contents4 ,,introduction4 ,i4 ,rejoice ,,ii4 ,samsra and ,nirvna ,,iii4 ,truth the ,saviour ,,prince ,,siddhattha ,,becomes ,,buddha4 ,,iv4 ,the ,bodhisatta's ,birth ,v4 ,the ,ties of ,life ,,vi4 ,the ,three ,woes ,,vii4 ,the ,bodhisatta's ,renunciation ,,viii4 ,king ,bimbisra ,,ix4 ,the ,bodhisatta's ,search ,x4 ,uruvel1 the ,place of ,mortification ,,xi4 ,mra1 the ,evil ,one ,,xii4 ,enlightenment ,,xiii4 ,the ,first ,converts ,,xiv4 ,brahm's ,request ,,the ,,foundation ,,of ,,the ,,kingdom ,,of ,,righteousness4 ,,xv4 ,upaka ,,xvi4 ,the ,sermon at ,benares ,,xvii4 ,the ,sangha ,,xviii4 ,yasa1 the ,youth of ,benares ,,xix4 ,kassapa ,,xx4 ,the ,sermon at ,rjagaha ,,xxi4 ,the ,king's ,gift ,,xxii4 ,sriputta and ,moggallna ,,xxiii4 ,anthapindika ,,xxiv4 ,the ,sermon on ,charity ,,xxv4 ,jetavana ,,xxvi4 ,the ,three ,characteristics and the ,uncreate ,,xxvii4 ,the ,buddha's ,father ,,xxviii4 ,yasodhar ,,xxix4 ,rhula ,,consolidation ,,of ,,the ,,buddha',s ,,religion4 ,,xxx4 ,jvaka1 the ,physician ,,xxxi4 ,the ,buddha's ,parents ,attain ,nirvna ,,xxxii4 ,women ,admitted to the ,sangha ,,xxxiii4 ,the ,bhikkhus' ,conduct ,toward ,women ,,xxxiv4 ,viskh ,,xxxv4 ,the ,uposatha and ,ptimokkha ,,xxxvi4 ,the ,schism ,,xxxvii4 ,the ,re-establishment of ,concord ,,xxxviii4 ,the ,bhikkhus ,rebuked ,,xxxix4 ,devadatta ,,xl4 ,name and ,form ,,xli4 ,the ,goal ,,xlii4 ,miracles ,forbidden ,,xliii4 ,the ,vanity of ,worldliness ,,xliv4 ,secrecy and ,publicity ,,xlv4 ,the ,annihilation of ,suffering ,,xlvi4 ,avoiding the ,ten ,evils ,,xlvii4 ,the ,preacher's ,mission ,,the ,,teacher4 ,,xlviii4 ,the ,dhammapada ,,xlix4 ,the ,two ,brahmans ,l4 ,guard the ,six ,quarters ,,li4 ,simha's ,question ,concerning ,annihilation ,,lii4 ,all ,existence is ,spiritual ,,liii4 ,identity and ,non-,identity ,,liv4 ,the ,buddha ,omnipresent ,,lv4 ,one ,essence1 ,one ,law1 ,one ,aim ,,lvi4 ,the ,lesson ,given to ,rhula ,,lvii4 ,the ,sermon on ,abuse ,,lviii4 ,the ,buddha ,replies to the ,deva ,,lix4 ,words of ,instruction ,,lx4 ,amitbha ,,lxi4 ,the ,teacher ,unknown ,,parables ,,and ,,stories4 ,,lxii4 ,parables ,,lxiii4 ,the ,widow's ,two ,mites and the ,parable of the ,three ,merchants ,,lxiv4 ,the ,man ,born ,blind ,,lxv4 ,the ,lost ,son ,,lxvi4 ,the ,giddy ,fish ,,lxvii4 ,the ,cruel ,crane ,outwitted ,,lxviii4 ,four ,kinds of ,merit ,,lxix4 ,the ,light of the ,world ,,lxx4 ,luxurious ,living ,,lxxi4 ,the ,communication of ,bliss ,,lxxii4 ,the ,listless ,fool ,,lxxiii4 ,rescue in the ,desert ,,lxxiv4 ,the ,sower ,,lxxv4 ,the ,outcast ,,lxxvi4 ,the ,woman at the ,well ,,lxxvii4 ,the ,peacemaker ,,lxxviii4 ,the ,hungry ,dog ,,lxxix4 ,the ,despot ,,lxxx4 ,vsavadatt ,,lxxxi4 ,the ,marriage-,feast in ,jambnada ,,lxxxii4 ,a ,party in ,search of a ,thief ,,lxxxiii4 ,in the ,realm of ,yamarja ,,lxxxiv4 ,the ,mustard ,seed ,,lxxxv4 ,following the ,master ,over the ,stream ,,lxxxvi4 ,the ,sick ,bhikkhu ,,lxxxvii4 ,the ,patient ,elephant ,,the ,,last ,,days4 ,,lxxxviii4 ,the ,conditions of ,welfare ,,lxxxix4 ,sriputta's ,faith ,,xc4 ,ptaliputta ,,xci4 ,the ,mirror of ,truth ,,xcii4 ,ambapl ,,xciii4 ,the ,buddha's ,farewell ,address ,,xciv4 ,the ,buddha ,announces ,his ,death ,,xcv4 ,chunda1 the ,smith ,,xcvi4 ,metteyya ,,xcvii4 ,the ,buddha's ,final ,entering ,into ,nirvna ,,conclusion4 ,,xcviii4 ,the ,three ,personalities of the ,buddha ,,xcix4 ,the ,purpose of ,being ,c4 ,the ,praise of ,all the ,buddhas ,table of ,reference ,abbreviations in the ,table of ,reference ,glossary of ,names and ,terms ,index ,remarks on the illustrations of the ,gospel of ,buddha ,illustration ,,introduction4 ,i4 ,,rejoice6 ,rejoice at the glad tidings6 ,the ,buddha1 our ,lord1 has found the root of all evil2 he has shown us the way of salvation4 #a ,the ,buddha dispels the illusions of our mind and redeems us from the terror of death4 #b ,the ,buddha1 our ,lord1 brings comfort to the weary and sorrow-laden2 he restores peace to those who are broken down under the burden of life4 ,he gives courage to the weak when they would fain give up self-reliance and hope4 #c ,ye that suffer from the tribulations of life1 ye that have to struggle and endure1 ye that yearn for a life of truth1 rejoice at the glad tidings6 #d ,there is balm for the wounded1 and there is bread for the hungry4 ,there is water for the thirsty1 and there is hope for the despairing4 ,there is light for those in darkness1 and there is inexhaustible blessing for the upright4 #e ,heal your wounds1 ye wounded1 and eat your fill1 ye hungry4 ,rest1 ye weary1 and ye who are thirsty quench your thirst4 ,look up to the light1 ye that sit in darkness2 be full of good cheer1 ye that are forlorn4 #f ,trust in truth1 ye that love the truth1 for the kingdom of righteousness is founded upon earth4 ,the darkness of error is dispelled by the light of truth4 ,we can see our way and take firm and certain steps4 #g ,the ,buddha1 our ,lord1 has revealed the truth4 #h ,the truth cures our diseases and redeems us from perdition2 the truth strengthens us in life and in death2 the truth alone can conquer the evils of error4 #i ,rejoice at the glad tidings6 #aj ,,ii4 ,,sams,,ra ,,and ,,nirv,,na4 ,look about and contemplate life6 #a ,everything is transient and nothing endures4 ,there is birth and death1 growth and decay2 there is combination and separation4 #b ,the glory of the world is like a flower3 it stands in full bloom in the morning and fades in the heat of the day4 #c ,wherever you look1 there is a rushing and a struggling1 and an eager pursuit of pleasure4 ,there is a panic flight from pain and death1 and hot are the flames of burning desires4 ,the world is vanity fair1 full of changes and transformations4 ,all is ,samsra4 #d ,is there nothing permanent in the world8 ,is there in the universal turmoil no resting-place where our troubled heart can find peace8 ,is there nothing everlasting8 #e ,oh1 that we could have cessation of anxiety1 that our burning desires would be extinguished6 ,when shall the mind become tranquil and composed8 #f ,the ,buddha1 our ,lord1 was grieved at the ills of life4 ,he saw the vanity of worldly happiness and sought salvation in the one thing that will not fade or perish1 but will abide for ever and ever4 #g ,ye who long for life1 know that immortality is hidden in transiency4 ,ye who wish for happiness without the sting of regret1 lead a life of righteousness4 ,ye who yearn for riches1 receive treasures that are eternal4 ,truth is wealth1 and a life of truth is happiness4 #h ,all compounds will be dissolved again1 but the verities which determine all combinations and separations as laws of nature endure for ever and aye4 ,bodies fall to dust1 but the truths of the mind will not be destroyed4 #i ,truth knows neither birth nor death2 it has no beginning and no end4 ,welcome the truth4 ,the truth is the immortal part of mind4 #aj ,establish the truth in your mind1 for the truth is the image of the eternal2 it portrays the immutable2 it reveals the everlasting2 the truth gives unto mortals the boon of immortality4 #aa ,the ,buddha has proclaimed the truth2 let the truth of the ,buddha dwell in your hearts4 ,extinguish in yourselves every desire that antagonizes the ,buddha1 and in the perfection of your spiritual growth you will become like unto him4 #ab ,that of your heart which cannot or will not develop into ,buddha must perish1 for it is mere illusion and unreal2 it is the source of your error2 it is the cause of your misery4 #ac ,you attain to immortality by filling your minds with truth4 ,therefore1 become like unto vessels fit to receive the ,master's words4 ,cleanse yourselves of evil and sanctify your lives4 ,there is no other way of reaching truth4 #ad ,learn to distinguish between ,self and ,truth4 ,self is the cause of selfishness and the source of evil2 truth cleaves to no self2 it is universal and leads to justice and righteousness4 #ae ,self1 that which seems to those who love their self as their being1 is not the eternal1 the everlasting1 the imperishable4 ,seek not self1 but seek the truth4 #af ,if we liberate our souls from our petty selves1 wish no ill to others1 and become clear as a crystal diamond reflecting the light of truth1 what a radiant picture will appear in us mirroring things as they are1 without the admixture of burning desires1 without the distortion of erroneous illusion1 without the agitation of clinging and unrest4 #ag ,yet ye love self and will not abandon self-love4 ,so be it1 but then1 verily1 ye should learn to distinguish between the false self and the true self4 ,the ego with all its egotism is the false self4 ,it is an unreal illusion and a perishable combination4 ,he only who identifies his self with the truth will attain ,nirvna2 and he who has entered ,nirvna has attained ,buddhahood2 he has acquired the highest good2 he has become eternal and immortal4 #ah ,all compound things shall be dissolved again1 worlds will break to pieces and our individualities will be scattered2 but the words of the ,buddha will remain for ever4 #ai ,the extinction of self is salvation2 the annihilation of self is the condition of enlightenment2 the blotting out of self is ,nirvna4 ,happy is he who has ceased to live for pleasure and rests in the truth4 ,verily his composure and tranquillity of mind are the highest bliss4 #bj ,let us take our refuge in the ,buddha1 for he has found the everlasting in the transient4 ,let us take our refuge in that which is the immutable in the changes of existence4 ,let us take our refuge in the truth that is established through the enlightenment of the ,buddha4 ,let us take our refuge in the community of those who seek the truth and endeavor to live in the truth4 #ba ,,iii4 ,,truth ,,the ,,saviour4 ,the things of the world and its inhabitants are subject to change4 ,they are combinations of elements that existed before1 and all living creatures are what their past actions made them2 for the law of cause and effect is uniform and without exception4 #a ,but in the changing things there is a constancy of law1 and when the law is seen there is truth4 ,the truth lies hidden in ,samsra as the permanent in its changes4 #b ,truth desires to appear2 truth longs to become conscious2 truth strives to know itself4 #c ,there is truth in the stone1 for the stone is here2 and no power in the world1 no god1 no man1 no demon1 can destroy its existence4 ,but the stone has no consciousness4 #d ,there is truth in the plant and its life can expand2 the plant grows and blossoms and bears fruit4 ,its beauty is marvellous1 but it has no consciousness4 #e ,there is truth in the animal2 it moves about and perceives its surroundings2 it distinguishes and learns to choose4 ,there is consciousness1 but it is not yet the consciousness of ,truth4 ,it is a consciousness of self only4 #f ,the consciousness of self dims the eyes of the mind and hides the truth4 ,it is the origin of error1 it is the source of illusion1 it is the germ of evil4 #g ,self begets selfishness4 ,there is no evil but what flows from self4 ,there is no wrong but what is done by the assertion of self4 #h ,self is the beginning of all hatred1 of iniquity and slander1 of impudence and indecency1 of theft and robbery1 of oppression and bloodshed4 ,self is ,mra1 the tempter1 the evil-doer1 the creator of mischief4 #i ,self entices with pleasures4 ,self promises a fairy's paradise4 ,self is the veil of ,my1 the enchanter4 ,but the pleasures of self are unreal1 its paradisian labyrinth is the road to misery1 and its fading beauty kindles the flames of desires that never can be satisfied4 #aj ,who shall deliver us from the power of self8 ,who shall save us from misery8 ,who shall restore us to a life of blessedness8 #aa ,there is misery in the world of ,samsra2 there is much misery and pain4 ,but greater than all the misery is the bliss of truth4 ,truth gives peace to the yearning mind2 it conquers error2 it quenches the flames of desires2 it leads to ,nirvna4 #ab ,blessed is he who has found the peace of ,nirvna4 ,he is at rest in the struggles and tribulations of life2 he is above all changes2 he is above birth and death2 he remains unaffected by the evils of life4 #ac ,blessed is he who has found enlightenment4 ,he conquers1 although he may be wounded2 he is glorious and happy1 although he may suffer2 he is strong1 although he may break down under the burden of his work2 he is immortal1 although he may die4 ,the essence of his being is purity and goodness4 #ad ,blessed is he who has attained the sacred state of ,buddhahood1 for he is fit to work out the salvation of his fellow-beings4 ,the truth has taken its abode in him4 ,perfect wisdom illumines his understanding1 and righteousness ensouls the purpose of all his actions4 #ae ,the truth is a living power for good1 indestructible and invincible6 ,work the truth out in your mind1 and spread it among mankind1 for truth alone is the saviour from evil and misery4 ,the ,buddha has found the truth and the truth has been proclaimed by the ,buddha6 ,blessed be the ,buddha6 #af ,,prince ,,siddhattha ,,becomes ,,buddha ,,iv4 ,,the ,,bodhisatta',s ,,birth ,there was in ,kapliavatthu a ,sakya king1 strong of purpose and reverenced by all men1 a descendant of the ,okkkas1 who call themselves ,gotama1 and his name was ,suddhodana or ,pure-,rice4 #a ,his wife ,my-dev was beautiful as the water-lily and pure in mind as the lotus4 ,as the ,queen of ,heaven1 she lived on earth1 untainted by desire1 and immaculate4 #b ,the king1 her husband1 honored her in her holiness1 and the spirit of truth1 glorious and strong in his wisdom like unto a white elephant1 descended upon her4 #c ,when she knew that the hour of motherhood was near1 she asked the king to send her home to her parents2 and ,suddhodana1 anxious about his wife and the child she would bear him1 willingly granted her request4 #d ,at ,lumbin there is a beautiful grove1 and when ,my-dev passed through it the trees were one mass of fragrant flowers and many birds were warbling in their branches4 ,the ,queen1 wishing to stroll through the shady walks1 left her golden palanquin1 and1 when she reached the giant ,sla tree in the midst of the grove1 felt that her hour had come4 ,she took hold of a branch4 ,her attendants hung a curtain about her and retired4 ,when the pain of travail came upon her1 four pure-minded angels of the great ,brahm held out a golden net to receive the babe1 who came forth from her right side like the rising sun1 bright and perfect4 #e ,the ,brahm-angels took the child and placing him before the mother said3 ,rejoice1 ,o queen1 a mighty son has been born unto thee4 #f ,at her couch stood an aged woman imploring the heavens to bless the child4 #g ,all the worlds were flooded with light4 ,the blind received their sight by longing to see the coming glory of the ,lord2 the deaf and dumb spoke with one another of the good omens indicating the birth of the ,buddha to be4 ,the crooked became straight2 the lame walked4 ,all prisoners were freed from their chains and the fires of all the hells were extinguished4 #h ,no clouds gathered in the skies and the polluted streams became clear1 whilst celestial music rang through the air and the angels rejoiced with gladness4 ,with no selfish or partial joy but for the sake of the law they rejoiced1 for creation engulfed in the ocean of pain was now to obtain release4 #i ,the cries of beasts were hushed2 all malevolent beings received a loving heart1 and peace reigned on earth4 ,mra1 the evil one1 alone was grieved and rejoiced not4 #aj ,the ,nga kings1 earnestly desiring to show their reverence for the most excellent law1 as they had paid honor to former ,buddhas1 now went to greet the ,bodhisatta4 ,they scattered before him mandra flowers1 rejoicing with heartfelt joy to pay their religious homage4 #aa ,the royal father1 pondering the meaning of these signs1 was now full of joy and now sore distressed4 #ab ,the queen mother1 beholding her child and the commotion which his birth created1 felt in her timorous heart the pangs of doubt4 #ac ,now the re was at that time in a grove near ,lumbin ,asita1 a rishi1 leading the life of a hermit4 ,he was a ,brahman of dignified mien1 famed not only for wisdom and scholarship1 but also for his skill in the interpretation of signs4 ,and the king invited him to see the royal babe4 #ad ,the seer1 beholding the prince1 wept and sighed deeply4 ,and when the king saw the tears of ,asita he became alarmed and asked3 ,why has the sight of my son caused thee grief and pain8 #ae ,but ,asita's heart rejoiced1 and1 knowing the king's mind to be perplexed1 he addressed him1 saying3 #af ,the king1 like the moon when full1 should feel great joy1 for he has begotten a wondrously noble son4 #ag ,i do not worship ,brahm1 but ,i worship this child2 and the gods in the temples will descend from their places of honor to adore him4 #ah ,banish all anxiety and doubt4 ,the spiritual omens manifested indicate that the child now born will bring deliverance to the whole world4 #ai ,recollecting that ,i myself am old1 on that account ,i could not hold my tears2 for now my end is coming on and ,i shall not see the glory of this babe4 ,for this son of thine will rule the world4 #bj ,the wheel of empire will come to him4 ,he will either be a king of kings to govern all the lands of the earth1 or verily will become a ,buddha4 ,he is born for the sake of everything that lives4 #ba ,his pure teaching will be like the shore that receives the shipwrecked4 ,his power of meditation will be like a cool lake2 and all creatures parched with the drought of lust may freely drink thereof4 #bb ,on the fire of covetousness he will cause the cloud of his mercy to rise1 so that the rain of the law may extinguish it4 ,the heavy gates of despondency will he open1 and give deliverance to all creatures ensnared in the selfentwined meshes of folly and ignorance4 #bc ,the king of the law has come forth to rescue from bondage all the poor1 the miserable1 the helpless4 #bd ,when the royal parents heard ,asita's words they rejoiced in their hearts and named their new-born infant ,siddhattha1 that is1 he who has accomplished his purpose4 #be ,and the queen said to her sister1 ,pajpat3 ,a mother who has borne a future ,buddha will never give birth to another child4 ,i shall soon leave this world1 my husband1 the king1 and ,siddhattha1 my child4 ,when ,i am gone1 be thou a mother to him4 #bf ,and ,pajpat wept and promised4 #bg ,when the queen had departed from the living1 ,pajpat took the boy ,siddhattha and reared him4 ,and as the light of the moon increases little by little1 so the royal child grew from day to day in mind and in body2 and truthfulness and love resided in his heart4 #bh ,when a year had passed ,suddhodana the king made ,pajpat his queen and there was never a better stepmother than she4 #bi ,v4 ,,the ,,ties ,,of ,,life4 ,when ,siddhattha had grown to youth1 his father desired to see him married1 and he sent to all his kinsfolk1 commanding them to bring their princesses that the prince might select one of them as his wife4 #a ,but the kinsfolk replied and said3 ,the prince is young and delicate2 nor has he learned any of the sciences4 ,he would not be able to maintain our daughter1 and should there be war he would be unable to cope with the enemy4 #b ,the prince was not boisterous1 but pensive in his nature4 ,he loved to stay under the great jambu-tree in the garden of his father1 and1 observing the ways of the world1 gave himself up to meditation4 #c ,and the prince said to his father3 ,invite our kinsfolk that they may see me and put my strength to the test4 ,and his father did as his son bade him4 #d ,when the kinsfolk came1 and the people of the city ,kapilavatthu had assembled to test the prowess and scholarship of the prince1 he proved himself manly in all the exercises both of the body and of the mind1 and there was no rival among the youths and men of ,india who could surpass him in any test1 bodily or mental4 #e ,he replied to all the questions of the sages2 but when he questioned them1 even the wisest among them were silenced4 #f ,then ,siddhattha chose himself a wife4 ,he selected ,yasodhar1 his cousin1 the gentle daughter of the king of ,koli4 ,and ,yasodhar was betrothed to the prince4 #g ,in their wedlock was born a son whom they named ,rhula which means fetter or tie1 and ,king ,suddhodana1 glad that an heir was born to his son1 said3 #h ,the prince having begotten a son1 will love him as ,i love the prince4 ,this will be a strong tie to bind ,siddhattha's heart to the interests of the world1 and the kingdom of the ,sakyas will remain under the sceptre of my descendants4 #i ,with no selfish aim1 but regarding his child and the people at large1 ,siddhattha1 the prince1 attended to his religious duties1 bathing his body in the holy ,ganges and cleansing his heart in the waters of the law4 ,even as men desire to give happiness to their children1 so did he long to give peace to the world4 #aj ,,vi4 ,,the ,,three ,,woes4 ,the palace which the king had given to the prince was resplendent with all the luxuries of ,india2 for the king was anxious to see his son happy4 #a ,all sorrowful sights1 all misery1 and all knowledge of misery were kept away from ,siddhattha1 for the king desired that no troubles should come nigh him2 he should not know that there was evil in the world4 #b ,but as the chained elephant longs for the wilds of the jungles1 so the prince was eager to see the world1 and he asked his father1 the king1 for permission to do so4 #c ,and ,suddhodana ordered a jewel-fronted chariot with four stately horses to be held ready1 and commanded the roads to be adorned where his son would pass4 #d ,the houses of the city were decorated with curtains and banners1 and spectators arranged themselves on either side1 eagerly gazing at the heir to the throne4 ,thus ,siddhattha rode with ,channa1 his charioteer1 through the streets of the city1 and into a country watered by rivulets and covered with pleasant trees4 #e ,there by the wayside they met an old man with bent frame1 wrinkled face and sorrowful brow1 and the prince asked the charioteer3 ,who is this8 ,his head is white1 his eyes are bleared1 and his body is withered4 ,he can barely support himself on his staff4 #f ,the charioteer1 much embarrassed1 hardly dared speak the truth4 ,he said3 ,these are the symptoms of old age4 ,this same man was once a suckling child1 and as a youth full of sportive life2 but now1 as years have passed away1 his beauty is gone and the strength of his life is wasted4 #g ,siddhattha was greatly affected by the words of the charioteer1 and he sighed because of the pain of old age4 ,what joy or pleasure can men take1 he thought to himself1 when they know they must soon wither and pine away6 #h ,and lo6 while they were passing on1 a sick man appeared on the way-side1 gasping for breath1 his body disfigured1 convulsed and groaning with pain4 #i ,the prince asked his charioteer3 ,what kind of man is this8 ,and the charioteer replied and said3 ,this man is sick4 ,the four elements of his body are confused and out of order4 ,we are all subject to such conditions3 the poor and the rich1 the ignorant and the wise1 all creatures that have bodies1 are liable to the same calamity4 #aj ,and ,siddhattha was still more moved4 ,all pleasures appeared stale to him1 and he loathed the joys of life4 #aa ,the charioteer sped the horses on to escape the dreary sight1 when suddenly they were stopped in their fiery course4 #ab ,four persons passed by1 carrying a corpse2 and the prince1 shuddering at the sight of a lifeless body1 asked the charioteer3 ,what is this they carry8 ,there are streamers and flower garlands2 but the men that follow are overwhelmed with grief6 #ac ,the charioteer replied3 ,this is a dead man3 his body is stark2 his life is gone2 his thoughts are still2 his family and the friends who loved him now carry the corpse to the grave4 #ad ,and the prince was full of awe and terror3 ,is this the only dead man1 he asked1 or does the world contain other instances8 #ae ,with a heavy heart the charioteer replied3 ,all over the world it is the same4 ,he who begins life must end it4 ,there is no escape from death4 #af ,with bated breath and stammering accents the prince exclaimed3 ,o worldly men6 ,how fatal is your delusion6 ,inevitably your body will crumble to dust1 yet carelessly1 unheedingly1 ye live on4 #ag ,the charioteer observing the deep impression these sad sights had made on the prince1 turned his horses and drove back to the city4 #ah ,when they passed by the palaces of the nobility1 ,kis ,gotam1 a young princess and niece of the king1 saw ,siddhattha in his manliness and beauty1 and1 observing the thoughtfulness of his countenance1 said3 ,happy the father that begot thee1 happy the mother that nursed thee1 happy the wife that calls husband this lord so glorious4 #ai ,the prince hearing this greeting1 said3 ,happy are they that have found deliverance4 ,longing for peace of mind1 ,i shall seek the bliss of ,nirvna4 #bj ,then asked ,kis ,gotam3 ,how is ,nirvna attained8 ,the prince paused1 and to him whose mind was estranged from wrong the answer came3 ,when the fire of lust is gone out1 then ,nirvna is gained2 when the fires of hatred and delusion are gone out1 then ,nirvna is gained2 when the troubles of mind1 arising from blind credulity1 and all other evils have ceased1 then ,nirvna is gained6 ,siddhattha handed her his precious pearl necklace as a reward for the instruction she had given him1 and having returned home looked with disdain upon the treasures of his palace4 #ba ,his wife welcomed him and entreated him to tell her the cause of his grief4 ,he said3 ,i see everywhere the impression of change2 therefore1 my heart is heavy4 ,men grow old1 sicken1 and die4 ,that is enough to take away the zest of life4 #bb ,the king1 his father1 hearing that the prince had become estranged from pleasure1 was greatly overcome with sorrow and like a sword it pierced his heart4 #bc ,,vii4 ,,the ,,bodhisatta',s ,,renunciation4 ,it was night4 ,the prince found no rest on his soft pillow2 he arose and went out into the garden4 ,alas6 he cried1 all the world is full of darkness and ignorance2 there is no one who knows how to cure the ills of existence4 ,and he groaned with pain4 #a ,siddhattha sat down beneath the great jambu-tree and gave himself to thought1 pondering on life and death and the evils of decay4 ,concentrating his mind he became free from confusion4 ,all low desires vanished from his heart and perfect tranquillity came over him4 #b ,in this state of ecstasy he saw with his mental eye all the misery and sorrow of the world2 he saw the pains of pleasure and the inevitable certainty of death that hovers over every being2 yet men are not awakened to the truth4 ,and a deep compassion seized his heart4 #c ,while the prince was pondering on the problem of evil1 he beheld with his mind's eye under the jambu-tree a lofty figure endowed with majesty1 calm and dignified4 ,whence comest thou1 and who mayst thou be8 asked the prince4 #d ,in reply the vision said3 ,i am a samana4 ,troubled at the thought of old age1 disease1 and death ,i have left my home to seek the path of salvation4 ,all things hasten to decay2 only the truth abideth forever4 ,everything changes1 and there is no permanency2 yet the words of the ,buddhas are immutable4 ,i long for the happiness that does not decay2 the treasure that will never perish2 the life that knows of no beginning and no end4 ,therefore1 ,i have destroyed all worldly thought4 ,i have retired into an unfrequented dell to live in solitude2 and1 begging for food1 ,i devote myself to the one thing needful4 #e ,siddhattha asked3 ,can peace be gained in this world of unrest8 ,i am struck with the emptiness of pleasure and have become disgusted with lust4 ,all oppresses me1 and existence itself seems intolerable4 #f ,the samana replied3 ,where heat is1 there is also a possibility of cold2 creatures subject to pain possess the faculty of pleasure2 the origin of evil indicates that good can be developed4 ,for these things are correlatives4 ,thus where there is much suffering1 there will be much bliss1 if thou but open thine eyes to behold it4 ,just as a man who has fallen into a heap of filth ought to seek the great pond of water covered with lotuses1 which is near by3 even so seek thou for the great deathless lake of ,nirvna to wash off the defilement of wrong4 ,if the lake is not sought1 it is not the fault of the lake4 ,even so when there is a blessed road leading the man held fast by wrong to the salvation of ,nirvna1 if the road is not walked upon1 it is not the fault of the road1 but of the person4 ,and when a man who is oppressed with sickness1 there being a physician who can heal him1 does not avail himself of the physician's help1 that is not the fault of the physician4 ,even so when a man oppressed by the malady of wrong-doing does not seek the spiritual guide of enlightenment1 that is no fault of the evil-destroying guide4 #g ,the prince listened to the noble words of his visitor and said3 ,thou bringest good tidings1 for now ,i know that my purpose will be accomplished4 ,my father advises me to enjoy life and to undertake worldly duties1 such as will bring honor to me and to our house4 ,he tells me that ,i am too young still1 that my pulse beats too full to lead a religious life4 #h ,the venerable figure shook his head and replied3 ,thou shouldst know that for seeking a religious life no time can be inopportune4 #i ,a thrill of joy passed through ,siddhattha's heart4 ,now is the time to seek religion1 he said2 now is the time to sever all ties that would prevent me from attaining perfect enlightenment2 now is the time to wander into homelessness and1 leading a mendicant's life1 to find the path of deliverance4 #aj ,the celestial messenger heard the resolution of ,siddhattha with approval4 #aa ,now1 indeed1 he added1 is the time to seek religion4 ,go1 ,siddhattha1 and accomplish thy purpose4 ,for thou art ,bodhisatta1 the ,buddha-elect2 thou art destined to enlighten the world4 #ab ,thou art the ,tathgata1 the great master1 for thou wilt fulfil all righteousness and be ,dharmarja1 the king of truth4 ,thou art ,bhagavat1 the ,blessed ,one1 for thou art called upon to become the saviour and redeemer of the world4 #ac ,fulfil thou the perfection of truth4 ,though the thunderbolt descend upon thy head1 yield thou never to the allurements that beguile men from the path of truth4 ,as the sun at all seasons pursues his own course1 nor ever goes on another1 even so if thou forsake not the straight path of righteousness1 thou shalt become a ,buddha4 #ad ,persevere in thy quest and thou shalt find what thou seekest4 ,pursue thy aim unswervingly and thou shalt gain the prize4 ,struggle earnestly and thou shalt conquer4 ,the benediction of all deities1 of all saints1 of all that seek light is upon thee1 and heavenly wisdom guides thy steps4 ,thou shalt be the ,buddha1 our ,master1 and our ,lord2 thou shalt enlighten the world and save mankind from perdition4 #ae ,having thus spoken1 the vision vanished1 and ,siddhattha's heart was filled with peace4 ,he said to himself3 #af ,i have awakened to the truth and ,i am resolved to accomplish my purpose4 ,i will sever all the ties that bind me to the world1 and ,i will go out from my home to seek the way of salvation4 #ag ,the ,buddhas are beings whose words cannot fail3 there is no departure from truth in their speech4 #ah ,for as the fall of a stone thrown into the air1 as the death of a mortal1 as the sunrise at dawn1 as the lion's roar when he leaves his lair1 as the delivery of a woman with child1 as all these things are sure and certain--even so the word of the ,buddhas is sure and cannot fail4 #ai ,verily ,i shall become a ,buddha4 #bj ,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 earth4 ,he longed to take the infant once more into his arms and kiss him with a parting kiss4 ,but the child lay in the arms of his mother1 and the prince could not lift him without awakening both4 #ba ,there ,siddhattha stood gazing at his beautiful wife and his beloved son1 and his heart grieved4 ,the pain of parting overcame him powerfully4 ,although his mind was determined1 so that nothing1 be it good or evil1 could shake his resolution1 the tears flowed freely from his eyes1 and it was beyond his power to check their stream4 ,but the prince tore himself away with a manly heart1 suppressing his feelings but not extinguishing his memory4 #bb ,the ,bodhisatta mounted his noble steed ,kanthaka1 and when he left the palace1 ,mra stood in the gate and stopped him3 ,depart not1 ,o my ,lord1 exclaimed ,mra4 ,in seven days from now the wheel of empire will appear1 and will make thee sovereign over the four continents and the two thousand adjacent islands4 ,therefore1 stay1 my ,lord4 #bc ,the ,bodhisatta replied3 ,well do ,i know that the wheel of empire will appear to me2 but it is not sovereignty that ,i desire4 ,i will become a ,buddha and make all the world shout for joy4 #bd ,thus ,siddhattha1 the prince1 renounced power and worldly pleasures1 gave up his kingdom1 severed all ties1 and went into homelessness4 ,he rode out into the silent night1 accompanied only by his faithful charioteer ,channa4 #be ,darkness lay upon the earth1 but the stars shone brightly in the heavens4 #bf ,,viii4 ,,king ,,bimbis,,ra4 ,siddhattha had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground4 ,having sent home ,channa1 the charioteer1 together with the noble steed ,kanthaka1 to king ,suddhodana to bear him the message that the prince had left the world1 the ,bodhisatta walked along on the highroad with a beggar's bowl in his hand4 #a ,yet the majesty of his mind was ill-concealed under the poverty of his appearance4 ,his erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth4 ,the beauty of his youth was transfigured by holiness and surrounded his head like a halo4 #b ,all the people who saw this unusual sight gazed at him in wonder4 ,those who were in haste arrested their steps and looked back2 and there was no one who did not pay him homage4 #c ,having entered the city of ,rjagaha1 the prince went from house to house silently waiting till the people offered him food4 ,wherever the ,blessed ,one came1 the people gave him what they had2 they bowed before him in humility and were filled with gratitude because he condescended to approach their homes4 #d ,old and young people were moved and said3 ,this is a noble muni6 ,his approach is bliss4 ,what a great joy for us6 #e ,and king ,bimbisra1 noticing the commotion in the city1 inquired the cause of it1 and when he learned the news sent one of his attendants to observe the stranger4 #f ,having heard that the muni must be a ,sakya and of noble family1 and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl1 the king was moved in his heart2 he donned his royal robe1 placed his golden crown upon his head and went out in the company of aged and wise counselors to meet his mysterious guest4 #g ,the king found the muni of the ,sakya race seated under a tree4 ,contemplating the composure of his face and the gentleness of his deportment1 ,bimbisra greeted him reverently and said3 #h ,o samana1 thy hands are fit to grasp the reins of an empire and should not hold a beggar's bowl4 ,i am sorry to see thee wasting thy youth4 ,believing that thou art of royal descent1 ,i invite thee to join me in the government of my country and share my royal power4 ,desire for power is becoming to the noble-minded1 and wealth should not be despised4 ,to grow rich and lose religion is not true gain4 ,but he who possesses all three1 power1 wealth1 and religion1 enjoying them in discretion and with wisdom1 him ,i call a great master4 #i ,the great ,sakyamuni lifted his eyes and replied3 #aj ,thou art known1 ,o king1 to be liberal and religious1 and thy words are prudent4 ,a kind man who makes good use of wealth is rightly said to possess a great treasure2 but the miser who hoards up his riches will have no profit4 #aa ,charity is rich in returns2 charity is the greatest wealth1 for though it scatters1 it brings no repentance4 #ab ,i have severed all ties because ,i seek deliverance4 ,how is it possible for me to return to the world8 ,he who seeks religious truth1 which is the highest treasure of all1 must leave behind all that can concern him or draw away his attention1 and must be bent upon that one goal alone4 ,he must free his soul from covetousness and lust1 and also from the desire for power4 #ac ,indulge in lust but a little1 and lust like a child will grow4 ,wield worldly power and you will be burdened with cares4 #ad ,better than sovereignty over the earth1 better than living in heaven1 better than lordship over all the worlds1 is the fruit of holiness4 #ae ,the ,bodhisatta has recognized the illusory nature of wealth and will not take poison as food4 #af ,will a fish that has been baited still covet the hook1 or an escaped bird love the net8 #ag ,would a rabbit rescued from the serpent's mouth go back to be devoured8 ,would a man who has burnt his hand with a torch take up the torch after he had dropped it to the earth8 ,would a blind man who has recovered his sight desire to spoil his eyes again8 #ah ,the sick man suffering from fever seeks for a cooling medicine4 ,shall we advise him to drink that which will increase the fever8 ,shall we quench a fire by heaping fuel upon it8 #ai ,i pray thee1 pity me not4 ,rather pity those who are burdened with the cares of royalty and the worry of great riches4 ,they enjoy them in fear and trembling1 for they are constantly threatened with a loss of those boons on whose possession their hearts are set1 and when they die they cannot take along either their gold or the kingly diadem4 #bj ,my heart hankers after no vulgar profit1 so ,i have put away my royal inheritance and prefer to be free from the burdens of life4 #ba ,therefore1 try not to entangle me in new relationships and duties1 nor hinder me from completing the work ,i have begun4 #bb ,i regret to leave thee4 ,but ,i will go to the sages who can teach me religion and so find the path on which we can escape evil4 #bc ,may thy country enjoy peace and prosperity1 and may wisdom be shed upon thy rule like the brightness of the noon-day sun4 ,may thy royal power be strong and may righteousness be the sceptre in thine hand4 #bd ,the king1 clasping his hands with reverence1 bowed down before ,sakyamuni and said3 ,mayest thou obtain that which thou seekest1 and when thou hast obtained it1 come back1 ,i pray thee1 and receive me as thy disciple4 #be ,the ,bodhisatta parted from the king in friendship and goodwill1 and purposed in his heart to grant his request4 #bf ,,ix4 ,,the ,,bodhisatta',s ,,search4 ,alra and ,uddaka were renowned as teachers among the ,brahmans1 and there was no one in those days who surpassed them in learning and philosophical knowledge4 #a ,the ,bodhisatta went to them and sat at their feet4 ,he listened to their doctrines of the tman or self1 which is the ego of the mind and the doer of all doings4 ,he learned their views of the transmigration of souls and of the law of karma2 how the souls of bad men had to suffer by being reborn in men of low caste1 in animals1 or in hell1 while those who purified themselves by libations1 by sacrifices1 and by self-mortification would become kings1 or ,brahmans1 or devas1 so as to rise higher and higher in the grades of existence4 ,he studied their incantations and offerings and the methods by which they attained deliverance of the ego from material existence in states of ecstasy4 #b ,alra said3 ,what is that self which perceives the actions of the five roots of mind1 touch1 smell1 taste1 sight1 and hearing8 ,what is that which is active in the two ways of motion1 in the hands and in the feet8 ,the problem of the soul appears in the expressions ',i say1' ',i know and perceive1' ',i come1' and ',i go' or ',i will stay here4' ,thy soul is not thy body2 it is not thy eye1 not thy ear1 not thy nose1 not thy tongue1 nor is it thy mind4 ,the ,i is the one who feels the touch in thy body4 ,the ,i is the smeller in the nose1 the taster in the tongue1 the seer in the eye1 the hearer in the ear1 and the thinker in the mind4 ,the ,i moves thy hands and thy feet4 ,the ,i is thy soul4 ,doubt in the existence of the soul is irreligious1 and without discerning this truth there is no way of salvation4 ,deep speculation will easily involve the mind2 it leads to confusion and unbelief2 but a purification of the soul leads to the way of escape4 ,true deliverance is reached by removing from the crowd and leading a hermit's life1 depending entirely on alms for food4 ,putting away all desire and clearly recognizing the non-existence of matter1 we reach a state of perfect emptiness4 ,here we find the condition of immaterial fife4 ,as the muja grass when freed from its horny case1 as a sword when drawn from its scabbard1 or as the wild bird escaped from its prison1 so the ego1 liberating itself from all limitations1 finds perfect release4 ,this is true deliverance1 but those only who will have deep faith will learn4 #c ,the ,bodhisatta found no satisfaction in these teachings4 ,he replied3 ,people are in bondage1 because they have not yet removed the idea of the ego4 #d ,the thing and its quality are different in our thought1 but not in reality4 ,heat is different from fire in our thought1 but you cannot remove heat from fire in reality4 ,you say that you can remove the qualities and leave the thing1 but if you think your theory to the end1 you will find that this is not so4 #e ,is not man an organism of many aggregates8 ,are we not composed of various attributes8 ,man consists of the material form1 of sensation1 of thought1 of dispositions1 and1 lastly1 of understanding4 ,that which men call the ego when they say ',i am' is not an entity behind the attributes2 it originates by their co-operation4 ,there is mind2 there is sensation and thought1 and there is truth2 and truth is mind when it walks in the path of righteousness4 ,but there is no separate ego-soul outside or behind the thought of man4 ,he who believes that the ego is a distinct being has no correct conception of things4 ,the very search for the tman is wrong2 it is a wrong start and it will lead you in a false direction4 #f ,how much confusion of thought comes from our interest in self1 and from our vanity when thinking ',i am so great1' or ',i have done this wonderful deed8' ,the thought of thine ego stands between thy rational nature and truth2 banish it1 and then wilt thou see things as they are4 ,he who thinks correctly will rid himself of ignorance and acquire wisdom4 ,the ideas ',i am' and ',i shall be' or ',i shall not be' do not occur to a clear thinker4 #g ,moreover1 if our ego remains1 how can we attain true deliverance8 ,if the ego is to be reborn in any of the three worlds1 be it in hell1 upon earth1 or be it even in heaven1 we shall meet again and again the same inevitable doom of sorrow4 ,we shall remain chained to the wheel of individuality and shall be implicated in egotism and wrong4 #h ,all combination is subject to separation1 and we cannot escape birth1 disease1 old age1 and death4 ,is this a final escape8 #i ,said ,uddaka3 ,consider the unity of things4 ,things are not their parts1 yet they exist4 ,the members and organs of thy body are not thine ego1 but thine ego possesses all these parts4 ,what1 for instance1 is the ,ganges8 ,is the sand the ,ganges8 ,is the water the ,ganges8 ,is the hither bank the ,ganges8 ,is the farther bank the ,ganges8 ,the ,ganges is a mighty river and it possesses all these several qualities4 ,exactly so is our ego4 #aj ,but the ,bodhisatta replied3 ,not so1 sir6 ,if we except the water1 the sand1 the hither bank and the farther bank1 where can we find any ,ganges8 ,in the same way ,i observe the activities of man in their harmonious union1 but there is no ground for an ego outside its parts4 #aa ,the ,brahman sage1 however1 insisted on the existence of the ego1 saying3 ,the ego is the doer of our deeds4 ,how can there be karma without a self as its performer8 ,do we not see around us the effects of karma8 ,what makes men different in character1 station1 possessions1 and fate8 ,it is their karma1 and karma includes merit and demerit4 ,the transmigration of the soul is subject to its karma4 ,we inherit from former existences the evil effects of our evil deeds and the good effects of our good deeds4 ,if that were not so1 how could we be different8 #ab ,the ,tathgata meditated deeply on the problems of transmigration and karma1 and found the truth that lies in them4 #ac ,the doctrine of karma1 he said1 is undeniable1 but thy theory of the ego has no foundation4 #ad ,like everything else in nature1 the life of man is subject to the law of cause and effect4 ,the present reaps what the past has sown1 and the future is the product of the present4 ,but there is no evidence of the existence of an immutable ego-being1 of a self which remains the same and migrates from body to body4 ,there is rebirth but no transmigration4 #ae ,is not this individuality of mine a combination1 material as well as mental8 ,is it not made up of qualities that sprang into being by a gradual evolution8 ,the five roots of sense-perception in this organism have come from ancestors who performed these functions4 ,the ideas which ,i think1 came to me partly from others who thought them1 and partly they rise from combinations of the ideas in my own mind4 ,those who have used the same sense-organs1 and have thought the same ideas before ,i was composed into this individuality of mine are my previous existences2 they are my ancestors as much as the ,i of yesterday is the father of the ,i of to-day1 and the karma of my past deeds conditions the fate of my present existence4 #af ,supposing there were an tman that performs the actions of the senses1 then if the door of sight were torn down and the eye plucked out1 that tman would be able to peep through the larger aperture and see the forms of its surroundings better and more clearly than before4 ,it would be able to hear sounds better if the ears were torn away2 smell better if the nose were cut off2 taste better if the tongue were pulled out2 and feel better if the body were destroyed4 #ag ,i observe the preservation and transmission of character2 ,i perceive the truth of karma1 but see no tman whom your doctrine makes the doer of your deeds4 ,there is rebirth without the transmigration of a self4 ,for this tman1 this self1 this ego in the ',i say' and in the ',i will' is an illusion4 ,if this self were a reality1 how could there be an escape from selfhood8 ,the terror of hell would be infinite1 and no release could be granted4 ,the evils of existence would not be due to our ignorance and wrong-doing1 but would constitute the very nature of our being4 #ah ,and the ,bodhisatta went to the priests officiating in the temples4 ,but the gentle mind of the ,sakyamuni was offended at the unnecessary cruelty performed on the altars of the gods4 ,he said3 #ai ,ignorance only can make these men prepare festivals and hold vast meetings for sacrifices4 ,far better to revere the truth than try to appease the gods by shedding blood4 #bj ,what love can a man possess who believes that the destruction of life will atone for evil deeds8 ,can a new wrong expiate old wrongs8 ,and can the slaughter of an innocent victim blot out the evil deeds of mankind8 ,this is practising religion by the neglect of moral conduct4 #ba ,purify your hearts and cease to kill2 that is true religion4 #bb ,rituals have no efficacy2 prayers are vain repetitions2 and incantations have no saving power4 ,but to abandon covetousness and lust1 to become free from evil passions1 and to give up all hatred and ill-will1 that is the right sacrifice and the true worship4 #bc ,x4 ,,uruvel1 ,,the ,,place ,,of ,,mortification4 ,the ,bodhisatta went in search of a better system and came to a settlement of five bhikkhus in the jungle of ,uruvel2 and when the ,blessed ,one saw the life of those five men1 virtuously keeping in check their senses1 subduing their passions1 and practising austere self-discipline1 he admired their earnestness and joined their company4 #a ,with holy zeal and a strong heart1 the ,sakyamuni gave himself up to meditative thought and rigorous mortification of the body4 ,whereas the five bhikkhus were severe1 the ,sakyamuni was severer still1 and they revered him1 their junior1 as their master4 #b ,so the ,bodhisatta continued for six years patiently torturing himself and suppressing the wants of nature4 ,he trained his body and exercised his mind in the modes of the most rigorous ascetic life4 ,at last1 he ate each day one hemp-grain only1 seeking to cross the ocean of birth and death and to arrive at the shore of deliverance4 #c ,and when the ,bodhisatta was ahungered1 lo6 ,mra1 the ,evil ,one1 approached him and said3 ,thou art emaciated from fasts1 and death is near4 ,what good is thy exertion8 ,deign to live1 and thou wilt be able to do good works4 ,but the ,sakyamuni made reply3 ,o thou friend of the indolent1 thou wicked one2 for what purpose hast thou come8 ,let the flesh waste away1 if but the mind becomes more tranquil and attention more steadfast4 ,what is life in this world8 ,death in battle is better to me than that ,i should live defeated4 #d ,and ,mra withdrew1 saying3 ,for seven years ,i have followed the ,blessed ,one step by step1 but ,i have found no fault in the ,tathgata4 #e ,the ,bodhisatta was shrunken and attenuated1 and his body was like a withered branch2 but the fame of his holiness spread in the surrounding countries1 and people came from great distances to see him and receive his blessing4 #f ,however1 the ,holy ,one was not satisfied4 ,seeking true wisdom he did not find it1 and he came to the conclusion that mortification would not extinguish desire nor afford enlightenment in ecstatic contemplation4 #g ,seated beneath a jambu-tree1 he considered the state of his mind and the fruits of his mortification4 ,his body had become weaker1 nor had his fasts advanced him in his search for salvation1 and therefore when he saw that it was not the right path1 he proposed to abandon it4 #h ,he went to bathe in the ,nerajara river1 but when he strove to leave the water he could not rise on account of his weakness4 ,then espying the branch of a tree and taking hold of it1 he raised himself and left the stream4 ,but while returning to his abode1 he staggered and fell to the ground1 and the five bhikkhus thought he was dead4 #i ,there was a chief herdsman living near the grove whose eldest daughter was called ,nand2 and ,nand happened to pass by the spot where the ,blessed ,one had swooned1 and bowing down before him she offered him rice-milk and he accepted the gift4 ,when he had partaken of the rice-milk all his limbs were refreshed1 his mind became clear again1 and he was strong to receive the highest enlightenment4 #aj ,after this occurrence1 the ,bodhisatta again took some food4 ,his disciples1 having witnessed the scene of ,nand and observing the change in his mode of living1 were filled with suspicion4 ,they were convinced that ,siddhattha's religious zeal was flagging and that he whom they had hitherto revered as their ,master had become oblivious of his high purpose4 #aa ,when the ,bodhisatta saw the bhikkhus turning away from him1 he felt sorry for their lack of confidence1 and was aware of the loneliness in which he lived4 #ab ,suppressing his grief he wandered on alone1 and his disciples said1 ,siddhattha leaves us to seek a more pleasant abode4 #ac ,,xi ,m,,ra ,,the ,,evil ,,one4 ,the ,holy ,one directed his steps to that blessed ,bodhi-tree beneath whose shade he was to accomplish his search4 #a ,as he walked1 the earth shook and a brilliant light transfigured the world4 #b ,when he sat down the heavens resounded with joy and all living beings were filled with good cheer4 #c ,mra alone1 lord of the five desires1 bringer of death and enemy of truth1 was grieved and rejoiced not4 ,with his three daughters1 ,tanh1 ,rag and ,arati1 the tempters1 and with his host of evil demons1 he went to the place where the great samana sat4 ,but ,sakyamuni heeded him not4 #d ,mra uttered fear-inspiring threats and raised a whirlwind so that the skies were darkened and the ocean roared and trembled4 ,but the ,blessed ,one under the ,bodhi-tree remained calm and feared not4 ,the ,enlightened ,one knew that no harm could befall him4 #e ,the three daughters of ,mra tempted the ,bodhisatta1 but he paid no attention to them1 and when ,mra saw that he could kindle no desire in the heart of the victorious samana1 he ordered all the evil spirits at his command to attack him and overawe the great muni4 #f ,but the ,blessed ,one watched them as one would watch the harmless games of children4 ,all the fierce hatred of the evil spirits was of no avail4 ,the flames of hell became wholesome breezes of perfume1 and the angry thunderbolts were changed into lotus-blossoms4 #g ,when ,mra saw this1 he fled away with his army from the ,bodhi-tree1 whilst from above a rain of heavenly flowers fell1 and voices of good spirits were heard3 #h ,behold the great muni6 his heart unmoved by hatred4 ,the wicked ,mra's host 'gainst him did not prevail4 ,pure is he and wise1 loving and full of mercy4 #i ,as the rays of the sun drown the darkness of the world1 so he who perseveres in his search will find the truth and the truth will enlighten him4 #aj ,,xii4 ,,enlightenment4 ,the ,bodhisatta1 having put ,mra to flight1 gave himself up to meditation4 ,all the miseries of the world1 the evils produced by evil deeds and the sufferings arising therefrom1 passed before his mental eye1 and he thought3 #a ,surely if living creatures saw the results of all their evil deeds1 they would turn away from them in disgust4 ,but selfhood blinds them1 and they cling to their obnoxious desires4 #b ,they crave pleasure for themselves and they cause pain to others2 when death destroys their individuality1 they find no peace2 their thirst for existence abides and their selfhood reappears in new births4 #c ,thus they continue to move in the coil and can find no escape from the hell of their own making4 ,and how empty are their pleasures1 how vain are their endeavors6 ,hollow like the plantain-tree and without contents like the bubble4 #d ,the world is full of evil and sorrow1 because it is full of lust4 ,men go astray because they think that delusion is better than truth4 ,rather than truth they follow error1 which is pleasant to look at in the beginning but in the end causes anxiety1 tribulation1 and misery4 #e ,and the ,bodhisatta began to expound the ,dharma4 ,the ,dharma is the truth4 ,the ,dharma is the sacred law4 ,the ,dharma is religion4 ,the ,dharma alone can deliver us from error1 from wrong and from sorrow4 #f ,pondering on the origin of birth and death1 the ,enlightened ,one recognized that ignorance was the root of all evil2 and these are the links in the development of life1 called the twelve nidnas3 #g ,in the beginning there is existence blind and without knowledge2 and in this sea of ignorance there are stirrings formative and organizing4 ,from stirrings1 formative and organizing1 rises awareness or feelings4 ,feelings beget organisms that live as individual beings4 ,these organisms develop the six fields1 that is1 the five senses and the mind4 ,the six fields come in contact with things4 ,contact begets sensation4 ,sensation creates the thirst of individualized being4 ,the thirst of being creates a cleaving to things4 ,the cleaving produces the growth and continuation of selfhood4 ,selfhood continues in renewed births4 ,the renewed births of selfhood are the cause of suffering1 old age1 sickness1 and death4 ,they produce lamentation1 anxiety1 and despair4 #h ,the cause of all sorrow lies at the very beginning2 it is hidden in the ignorance from which life grows4 ,remove ignorance and you will destroy the wrong appetences that rise from ignorance2 destroy these appetences and you will wipe out the wrong perception that rises from them4 ,destroy wrong perception and there is an end of errors in individualized beings4 ,destroy the errors in individualized beings and the illusions of the six fields will disappear4 ,destroy illusions and the contact with things will cease to beget misconception4 ,destroy misconception and you do away with thirst4 ,destroy thirst and you will be free of ail morbid cleaving4 ,remove the cleaving and you destroy the selfishness of selfhood4 ,if the selfishness of selfhood is destroyed you will be above birth1 old age1 disease1 and death1 and you will escape all suffering4 #i ,the ,enlightened ,one saw the four noble truths which point out the path that leads to ,nirvna or the extinction of self3 #aj ,the first noble truth is the existence of sorrow4 #aa ,the second noble truth is the cause of suffering4 #ab ,the third noble truth is the cessation of sorrow4 #ac ,the fourth noble truth is the eightfold path that leads to the cessation of sorrow4 #ad ,this is the ,dharma4 ,this is the truth4 ,this is religion4 ,and the ,enlightened ,one uttered this stanza3 #ae ,through many births ,i sought in vain ,the ,builder of this ,house of ,pain4 ,now1 ,builder1 thee ,i plainly see6 ,this is the last abode for me4 ,thy gable's yoke and rafters broke1 ,my heart has peace4 ,all lust will cease4 #af ,there is self and there is truth4 ,where self is1 truth is not4 ,where truth is1 self is not4 ,self is the fleeting error of samsra2 it is individual separateness and that egotism which begets envy and hatred4 ,self is the yearning for pleasure and the lust after vanity4 ,truth is the correct comprehension of things2 it is the permanent and everlasting1 the real in all existence1 the bliss of righteousness4 #ag ,the existence of self is an illusion1 and there is no wrong in this world1 no vice1 no evil1 except what flows from the assertion of self4 #ah ,the attainment of truth is possible only when self is recognized as an illusion4 ,righteousness can be practised only when we have freed our mind from passions of egotism4 ,perfect peace can dwell only where all vanity has disappeared4 #ai ,blessed is he who has understood the ,dharma4 ,blessed is he who does no harm to his fellow-beings4 ,blessed is he who overcomes wrong and is free from passion4 ,to the highest bliss has he attained who has conquered all selfishness and vanity4 ,he has become the ,buddha1 the ,perfect ,one1 the ,blessed ,one1 the ,holy ,one4 #bj ,,xiii4 ,,the ,,first ,,converts4 ,the ,blessed ,one tarried in solitude seven times seven days1 enjoying the bliss of emancipation4 #a ,at that time ,tapussa and ,bhallika1 two merchants1 came traveling on the road near by1 and when they saw the great samana1 majestic and full of peace1 they approached him respectfully and offered him rice cakes and honey4 #b ,this was the first food that the ,enlightened ,one ate after he attained ,buddhahood4 #c ,and the ,buddha addressed them and pointed out to them the way of salvation4 ,the two merchants1 conceiving in their minds the holiness of the conqueror of ,mra1 bowed down in reverence and said3 ,we take our refuge1 ,lord1 in the ,blessed ,one and in the ,dharma4 #d ,tapussa and ,bhallika were the first that became followers of the ,buddha and they were lay disciples4 #e ,,xiv4 ,,brahm,s ,,request4 ,the ,blessed ,one having attained ,buddhahood while resting under the shepherd's ,nigrodha tree on the banks of the river ,nerajar1 pronounced this solemn utterance3 #a ,how blest in happy solitude ,is he who hears of truth the call6 ,how blest to be both kind and good1 ,to practice self-restraint to all6 ,how blest from passion to be free1 ,all sensuous joys to let pass by6 ,yet highest bliss enjoyeth he ,who quits the pride of ',i am ,i4' #b ,i have recognized the deepest truth1 which is sublime and peace-giving1 but difficult to understand2 for most men move in a sphere of worldly interests and find their delight in worldly desires4 #c ,the worldling will not understand the doctrine1 for to him there is happiness in selfhood only1 and the bliss that lies in a complete surrender to truth is unintelligible to him4 #d ,he will call resignation what to the enlightened mind is the purest joy4 ,he will see annihilation where the perfected one finds immortality4 ,he will regard as death what the conqueror of self knows to be life everlasting4 #e ,the truth remains hidden from him who is in the bondage of hate and desire4 ,nirvna remains incomprehensible and mysterious to the vulgar whose minds are beclouded with worldly interests4 ,should ,i preach the doctrine and mankind not comprehend it1 it would bring me only fatigue and trouble4 #f ,mra1 the ,evil ,one1 on hearing the words of the ,blessed ,buddha1 approached and said3 ,be greeted1 thou ,holy ,one4 ,thou hast attained the highest bliss and it is time for thee to enter into the final ,nirvna4 #g ,then ,brahm ,sahampati descended from the heavens and1 having worshipped the ,blessed ,one1 said3 #h ,alas6 the world must perish1 should the ,holy ,one1 the ,tathgata1 decide not to teach the ,dharma4 #i ,be merciful to those that struggle2 have compassion upon the sufferers2 pity the creatures who are hopelessly entangled in the snares of sorrow4 #aj ,there are some beings that are almost free from the dust of worldliness4 ,if they hear not the doctrine preached1 they will be lost4 ,but if they hear it1 they will believe and be saved4 #aa ,the ,blessed ,one1 full of compassion1 looked with the eye of a ,buddha upon all sentient creatures1 and he saw among them beings whose minds were but scarcely covered by the dust of worldliness1 who were of good disposition and easy to instruct4 ,he saw some who were conscious of the dangers of lust and wrong doing4 #ab ,and the ,blessed ,one said to ,brahm ,sahampati3 ,wide open be the door of immortality to all who have ears to hear4 ,may they receive the ,dharma with faith4 #ac ,and the ,blessed ,one turned to ,mra1 saying3 ,i shall not pass into the final ,nirvna1 ,o ,evil ,one1 until there be not only brethren and sisters of an ,order1 but also lay-disciples of both sexes1 who shall have become true hearers1 wise1 well trained1 ready and learned1 versed in the scriptures1 fulfilling all the greater and lesser duties1 correct in life1 walking according to the precepts--until they1 having thus themselves learned the doctrine1 shall be able to give information to others concerning it1 preach it1 make it known1 establish it1 open it1 minutely explain it1 and make it clear--until they1 when others start vain doctrines1 shall be able to vanquish and refute them1 and so to spread the wonderworking truth abroad4 ,i shall not die until the pure religion of truth shall have become successful1 prosperous1 widespread1 and popular in all its full extent--until1 in a word1 it shall have been well proclaimed among men6 #ad ,then ,brahm ,sahampati understood that the ,blessed ,one had granted his request and would preach the doctrine4 #ae ,,the ,,foundation ,,of ,,the ,,kingdom ,,of ,,righteousness4 ,,xv4 ,,upaka4 ,now the ,blessed ,one thought3 ,to whom shall ,i preach the doctrine first8 ,my old teachers are dead4 ,they would have received the good news with joy4 ,but my five disciples are still alive4 ,i shall go to them1 and to them shall ,i first proclaim the gospel of deliverance4 #a ,at that time the five bhikkhus dwelt in the ,deer ,park at ,benares1 and the ,blessed ,one rose and journeyed to their abode1 not thinking of their unkindness in having left him at a time when he was most in need of their sympathy and help1 but mindful only of the services which they had ministered unto him1 and pitying them for the austerities which they practised in vain4 #b ,upaka1 a young ,brahman and a ,jain1 a former acquaintance of ,siddhattha1 saw the ,blessed ,one while he journeyed to ,benares1 and1 amazed at the majesty and sublime joyfulness of his appearance1 said3 ,thy countenance1 friend1 is serene2 thine eyes are bright and indicate purity and blessedness4 #c ,the holy ,buddha replied3 ,i have obtained deliverance by the extinction of self4 ,my body is chastened1 my mind is free from desire1 and the deepest truth has taken abode in my heart4 ,i have obtained ,nirvana1 and this is the reason that my countenance is serene and my eyes are bright4 ,i now desire to found the kingdom of truth upon earth1 to give light to those who are enshrouded in darkness and to open the gate of deathlessness4 #d ,upaka replied3 ,thou professest then1 friend1 to be ,jina1 the conqueror of the world1 the absolute one and the holy one4 #e ,the ,blessed ,one said3 ,jinas are all those who have conquered self and the passions of self1 those alone are victors who control their minds and abstain from evil4 ,therefore1 ,upaka1 ,i am the ,jina4 #f ,upaka shook his head4 ,venerable ,gotama1 he said1 thy way lies yonder1 and taking another road1 he went away4 #g ,,xvi4 ,,the ,,sermon ,,at ,,benares4 ,on seeing their old teacher approach1 the five bhikkhus agreed among themselves not to salute him1 nor to address him as a master1 but by his name only4 ,for1 so they said1 he has broken his vow and has abandoned holiness4 ,he is no bhikkhu but ,gotama1 and ,gotama has become a man who lives in abundance and indulges in the pleasures of worldliness4 #a ,but when the ,blessed ,one approached in a dignified manner1 they involuntarily rose from their seats and greeted him in spite of their resolution4 ,still they called him by his name and addressed him as friend ,gotama4 #b ,when they had thus received the ,blessed ,one1 he said3 ,do not call the ,tathgata by his name nor address him as 'friend1' for he is the ,buddha1 the ,holy ,one4 ,the ,buddha looks with a kind heart equally on all living beings1 and they therefore call him ',father4' ,to disrespect a father is wrong2 to despise him1 is wicked4 #c ,the ,tathgata1 the ,buddha continued1 does not seek salvation in austerities1 but neither does he for that reason indulge in worldly pleasures1 nor live in abundance4 ,the ,tathgata has found the middle path4 #d ,there are two extremes1 ,o bhikkhus1 which the man who has given up the world ought not to follow--the habitual practice1 on the one hand1 of self-indulgence which is unworthy1 vain and fit only for the worldly-minded--and the habitual practice1 on the other hand1 of self-mortification1 which is painful1 useless and unprofitable4 #e ,neither abstinence from fish or flesh1 nor going naked1 nor shaving the head1 nor wearing matted hair1 nor dressing in a rough garment1 nor covering oneself with dirt1 nor sacrificing to ,agni1 will cleanse a man who is not free from delusions4 #f ,reading the ,vedas1 making offerings to priests1 or sacrifices to the gods1 self-mortification by heat or cold1 and many such penances performed for the sake of immortality1 these do not cleanse the man who is not free from delusions4 #g ,anger1 drunkenness1 obstinacy1 bigotry1 deception1 envy1 self-praise1 disparaging others1 superciliousness and evil intentions constitute uncleanness2 not verily the eating of flesh4 #h ,a middle path1 ,o bhikkhus1 avoiding the two extremes1 has been discovered by the ,tathgata--a path which opens the eyes1 and bestows understanding1 which leads to peace of mind1 to the higher wisdom1 to full enlightenment1 to ,nirvna6 #i ,what is that middle path1 ,o bhikkhus1 avoiding these two extremes1 discovered by the ,tathgata--that path which opens the eyes1 and bestows understanding1 which leads to peace of mind1 to the higher wisdom1 to full enlightenment1 to ,nirvna8 #aj ,let me teach you1 ,o bhikkhus1 the middle path1 which keeps aloof from both extremes4 ,by suffering1 the emaciated devotee produces confusion and sickly thoughts in his mind4 ,mortification is not conducive even to worldly knowledge2 how much less to a triumph over the senses6 #aa ,he who fills his lamp with water will not dispel the darkness1 and he who tries to light a fire with rotten wood will fail4 ,and how can any one be free from self by leading a wretched life1 if he does not succeed in quenching the fires of lust1 if he still hankers after either worldly or heavenly pleasures4 ,but he in whom self has become extinct is free from lust2 he will desire neither worldly nor heavenly pleasures1 and the satisfaction of his natural wants will not defile him4 ,however1 let him be moderate1 let him eat and drink according to the needs of the body4 #ab ,sensuality is enervating2 the self-indulgent man is a slave to his passions1 and pleasure-seeking is degrading and vulgar4 #ac ,but to satisfy the necessities of life is not evil4 ,to keep the body in good health is a duty1 for otherwise we shall not be able to trim the lamp of wisdom1 and keep our mind strong and clear4 ,water surrounds the lotus-flower1 but does not wet its petals4 #ad ,this is the middle path1 ,o bhikkhus1 that keeps aloof from both extremes4 #ae ,and the ,blessed ,one spoke kindly to his disciples1 pitying them for their errors1 and pointing out the uselessness of their endeavors1 and the ice of ill-will that chilled their hearts melted away under the gentle warmth of the ,master's persuasion4 #af ,now the ,blessed ,one set the wheel of the most excellent law rolling1 and he began to preach to the five bhikkhus1 opening to them the gate of immortality1 and showing them the bliss of ,nirvna4 #ag ,the ,buddha said3 #ah ,the spokes of the wheel are the rules of pure conduct3 justice is the uniformity of their length2 wisdom is the tire2 modesty and thoughtfulness are the hub in which the immovable axle of truth is fixed4 #ai ,he who recognizes the existence of suffering1 its cause1 its remedy1 and its cessation has fathomed the four noble truths4 ,he will walk in the right path4 #bj ,right views will be the torch to light his way4 ,right aspirations will be his guide4 ,right speech will be his dwelling-place on the road4 ,his gait will be straight1 for it is right behavior4 ,his refreshments will be the right way of earning his livelihood4 ,right efforts will be his steps3 right thoughts his breath2 and right contemplation will give him the peace that follows in his footprints4 #ba ,now1 this1 ,o bhikkhus1 is the noble truth concerning suffering3 #bb ,birth is attended with pain1 decay is painful1 disease is painful1 death is painful4 ,union with the unpleasant is painful1 painful is separation from the pleasant2 and any craving that is unsatisfied1 that too is painful4 ,in brief1 bodily conditions which spring from attachment are painful4 #bc ,this1 then1 ,o bhikkhus1 is the noble truth concerning suffering4 #bd ,now this1 ,o bhikkhus1 is the noble truth concerning the origin of suffering3 #be ,verily1 it is that craving which causes the renewal of existence1 accompanied by sensual delight1 seeking satisfaction now here1 now there1 the craving for the gratification of the passions1 the craving for a future life1 and the craving for happiness in this life4 #bf ,this1 then1 ,o bhikkhus1 is the noble truth concerning the origin of suffering4 #bg ,now this1 ,o bhikkhus1 is the noble truth concerning the destruction of suffering3 #bh ,verily1 it is the destruction1 in which no passion remains1 of this very thirst2 it is the laying aside of1 the being free from1 the dwelling no longer upon this thirst4 #bi ,this1 then1 ,o bhikkhus1 is the noble truth concerning the destruction of suffering4 #cj ,now this1 ,o bhikkhus1 is the noble truth concerning the way which leads to the destruction of sorrow4 ,verily6 it is this noble eightfold path2 that is to say3 #ca ,right views2 right aspirations2 right speech2 right behavior2 right livelihood2 right effort2 right thoughts2 and right contemplation4 #cb ,this1 then1 ,o bhikkhus1 is the noble truth concerning the destruction of sorrow4 #cc ,by the practice of lovingkindness ,i have attained liberation of heart1 and thus ,i am assured that ,i shall never return in renewed births4 ,i have even now attained ,nirvna4 #cd ,and when the ,blessed ,one had thus set the royal chariot-wheel of truth rolling onward1 a rapture thrilled through all the universes4 #ce ,the devas left their heavenly abodes to listen to the sweetness of the truth2 the saints that had parted from life crowded around the great teacher to receive the glad tidings2 even the animals of the earth felt the bliss that rested upon the words of the ,tathgata3 and all the creatures of the host of sentient beings1 gods1 men1 and beasts1 hearing the message of deliverance1 received and understood it in their own language4 #cf ,and when the doctrine was propounded1 the venerable ,kondaa1 the oldest one among the five bhikkhus1 discerned the truth with his mental eye1 and he said3 ,truly1 ,o ,buddha1 our ,lord1 thou hast found the truth6 ,then the other bhikkhus too1 joined him and exclaimed3 ,truly1 thou art the ,buddha1 thou hast found the truth4 #cg ,and the devas and saints and all the good spirits of the departed generations that had listened to the sermon of the ,tathgata1 joyfully received the doctrine and shouted3 ,truly1 the ,blessed ,one has founded the kingdom of righteousness4 ,the ,blessed ,one has moved the earth2 he has set the wheel of ,truth rolling1 which by no one in the universe1 be he god or man1 can ever be turned back4 ,the kingdom of ,truth will be preached upon earth2 it will spread2 and righteousness1 good-will1 and peace will reign among mankind4 #ch ,,xvii4 ,,the ,,sangha4 ,having pointed out to the five bhikkhus the truth1 the ,buddha said3 #a ,a man that stands alone1 having decided to obey the truth1 may be weak and slip back into his old ways4 ,therefore1 stand ye together1 assist one another1 and strengthen one another's efforts4 #b ,be like unto brothers2 one in love1 one in holiness1 and one in your zeal for the truth4 #c ,spread the truth and preach the doctrine in all quarters of the world1 so that in the end all living creatures will be citizens of the kingdom of righteousness4 #d ,this is the holy brotherhood2 this is the church1 the congregation of the saints of the ,buddha2 this is the ,sangha that establishes a communion among all those who have taken their refuge in the ,buddha4 #e ,and ,kondaa was the first disciple of the ,buddha who had thoroughly grasped the doctrine of the ,holy ,one1 and the ,tathgata looking into his heart said3 ,truly1 ,kondaa has understood the truth4 ,hence the venerable ,kondaa received the name ,aata-,kondaa1 that is1 ,kondaa who has understood the doctrine4 #f ,then the venerable ,kondaa spoke to the ,buddha and said3 ,lord1 let us receive the ordination from the ,blessed ,one4 #g ,and the ,buddha said3 ,come1 ,o bhikkhus6 ,well taught is the doctrine4 ,lead a holy life for the extinction of suffering4 #h ,then ,kondaa and the other bhikkhus uttered three times these solemn vows3 #i ,to the ,buddha will ,i look in faith3 ,he1 the ,perfect ,one1 is holy and supreme4 ,the ,buddha conveys to us instruction1 wisdom1 and salvation2 he is the ,blessed ,one1 who knows the law of being2 he is the ,lord of the world1 who yoketh men like oxen1 the ,teacher of gods and men1 the ,exalted ,buddha4 ,therefore1 to the ,buddha will ,i look in faith4 #aj ,to the doctrine will ,i look in faith3 well-preached is the doctrine by the ,exalted ,one4 ,the doctrine has been revealed so as to become visible2 the doctrine is above time and space4 ,the doctrine is not based upon hearsay1 it means ',come and see'2 the doctrine leads to welfare2 the doctrine is recognized by the wise in their own hearts4 ,therefore to the doctrine will ,i look in faith4 #aa ,to the community will ,i look in faith2 the community of the ,buddha's disciples instructs us how to lead a life of righteousness2 the community of the ,buddha's disciples teaches us how to exercise honesty and justice2 the community of the ,buddha's disciples shows us how to practise the truth4 ,they form a brotherhood in kindness and charity1 and their saints are worthy of reverence4 ,the community of the ,buddha's disciples is founded as a holy brotherhood in which men bind themselves together to teach the behests of rectitude and to do good4 ,therefore1 to the community will ,i look in faith4 #ab ,and the gospel of the ,blessed ,one increased from day to day1 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 suffering4 #ac ,and the ,blessed ,one seeing that it was impossible to attend to all who wanted to hear the truth and receive the ordination1 sent out from the number of his disciples such as were to preach the ,dharma and said unto them3 #ad ,the ,dharma and the ,vinaya proclaimed by the ,tathgata shine forth when they are displayed1 and not when they are concealed4 ,but let not this doctrine1 so full of truth and so excellent1 fall into the hands of those unworthy of it1 where it would be despised and contemned1 treated shamefully1 ridiculed and censured4 #ae ,i now grant you1 ,o bhikkhus1 this permission4 ,confer henceforth in the different countries the ordination upon those who are eager to receive it1 when you find them worthy4 #af ,go ye now1 ,o bhikkhus1 for the benefit of the many1 for the welfare of mankind1 out of compassion for the world4 ,preach the doctrine which is glorious in the beginning1 glorious in the middle1 and glorious in the end1 in the spirit as well as in the letter4 ,there are beings whose eyes are scarcely covered with dust1 but if the doctrine is not preached to them they cannot attain salvation4 ,proclaim to them a life of holiness4 ,they will understand the doctrine and accept it4 #ag ,and it became an established custom that the bhikkhus went out preaching while the weather was good1 but in the rainy season they came together again and joined their master1 to listen to the exhortations of the ,tathgata4 #ah ,,xviii4 ,,yasa1 ,,the ,,youth ,,of ,,benares4 ,at that time there was in ,benares a noble youth1 ,yasa by name1 the son of a wealthy merchant4 ,troubled in his mind about the sorrows of the world1 he secretly rose up in the night and stole away to the ,blessed ,one4 #a ,the ,blessed ,one saw ,yasa1 the noble youth1 coming from afar4 ,and ,yasa approached and exclaimed3 ,alas1 what distress6 ,what tribulations6 #b ,the ,blessed ,one said to ,yasa3 ,here is no distress2 here are no tribulations4 ,come to me and ,i will teach you the truth1 and the truth will dispel your sorrows4 #c ,and when ,yasa1 the noble youth1 heard that there were neither distress1 nor tribulations1 nor sorrows1 his heart was comforted4 ,he went into the place where the ,blessed ,one was1 and sat down near him4 #d ,then the ,blessed ,one preached about charity and morality4 ,he explained the vanity of the thought ,i am2 the dangers of desire1 and the necessity of avoiding the evils of life in order to walk on the path of deliverance4 #e ,instead of disgust with the world1 ,yasa felt the cooling stream of holy wisdom1 and1 having obtained the pure and spotless eye of truth1 he looked at his person1 richly adorned with pearls and precious stones1 and his heart was filled with shame4 #f ,the ,tathgata1 knowing his inward thoughts1 said3 #g ,though a person be ornamented with jewels1 the heart may have conquered the senses4 ,the outward form does not constitute religion or affect the mind4 ,thus the body of a samana may wear an ascetic's garb while his mind is immersed in worldliness4 #h ,a man that dwells in lonely woods and yet covets worldly vanities1 is a worldling1 while the man in worldly garments may let his heart soar high to heavenly thoughts4 #i ,there is no distinction between the layman and the hermit1 if but both have banished the thought of self4 #aj ,seeing that ,yasa was ready to enter upon the path1 the ,blessed ,one said to him3 ,follow me6 ,and ,yasa joined the brotherhood1 and having put on a bhikkhu's robe1 received the ordination4 #aa ,while the ,blessed ,one and ,yasa were discussing the doctrine1 ,yasa's father passed by in search of his son2 and in passing he asked the ,blessed ,one3 ,pray1 ,lord1 hast thou seen ,yasa1 my son8 #ab ,and the ,buddha said to ,yasa's father3 ,come in1 sir1 thou wilt find thy son2 and ,yasa's father became full of joy and he entered4 ,he sat down near his son1 but his eyes were holden and he knew him not2 and the ,lord began to preach4 ,and ,yasa's father1 understanding the doctrine of the ,blessed ,one1 said3 #ac ,glorious is the truth1 ,o ,lord6 ,the ,buddha1 the ,holy ,one1 our ,master1 sets up what has been overturned2 he reveals what has been hidden2 he points out the way to the wanderer who has gone astray2 he lights a lamp in the darkness so that all who have eyes to see can discern the things that surround them4 ,i take refuge in the ,buddha1 our ,lord3 ,i take refuge in the doctrine revealed by him3 ,i take refuge in the brotherhood which he has founded4 ,may the ,blessed ,one receive me from this day forth while my life lasts as a lay disciple who has taken refuge in him4 #ad ,yasa's father was the first lay-member who became the first lay disciple of the ,buddha by pronouncing the threefold formula of refuge4 #ae ,when the wealthy merchant had taken refuge in the ,buddha1 his eyes were opened and he saw his son sitting at his side in a bhikkhu's robe4 ,my son1 ,yasa1 he said1 thy mother is absorbed in lamentation and grief4 ,return home and restore thy mother to life4 #af ,then ,yasa looked at the ,blessed ,one1 and the ,blessed ,one said3 ,should ,yasa return to the world and enjoy the pleasures of a worldly life as he did before8 #ag ,and ,yasa's father replied3 ,if ,yasa1 my son1 finds it a gain to stay with thee1 let him stay4 ,he has become delivered from the bondage of worldliness4 #ah ,when the ,blessed ,one had cheered their hearts with words of truth and righteousness1 ,yasa's father said3 ,may the ,blessed ,one1 ,o ,lord1 consent to take his meal with me together with ,yasa as his attendant8 #ai ,the ,blessed ,one1 having donned his robes1 took his alms-bowl and went with ,yasa to the house of the rich merchant4 ,when they had arrived there1 the mother and also the former wife of ,yasa saluted the ,blessed ,one and sat down near him4 #bj ,then the ,blessed ,one preached1 and the women having understood his doctrine1 exclaimed3 ,glorious is the truth1 ,o ,lord6 ,we take refuge in the ,buddha1 our ,lord4 ,we take refuge in the doctrine revealed by him4 ,we take refuge in the brotherhood which has been founded by him4 ,may the ,blessed ,one receive us from this day forth while our life lasts as lay disciples who have taken refuge in him4 #ba ,the mother and the wife of ,yasa1 the noble youth of ,benares1 were the first women who became lay disciples and took their refuge in the ,buddha4 #bb ,now there were four friends of ,yasa belonging to the wealthy families of ,benares4 ,their names were ,vimala1 ,subhu1 ,puaji1 and ,gavampati4 #bc ,when ,yasa's friends heard that ,yasa had cut off his hair and put on bhikkhu robes to give up the world and go forth into homelessness1 they thought3 ,surely that cannot be a common doctrine1 that must be a noble renunciation of the world1 if ,yasa1 whom we know to be good and wise1 has shaved his hair and put on bhikkhu robes to give up the world and go forth into homelessness4 #bd ,and they went to ,yasa1 and ,yasa addressed the ,blessed ,one1 saying3 ,may the ,blessed ,one administer exhortation and instruction to these four friends of mine4 ,and the ,blessed ,one preached to them1 and ,yasa's friends accepted the doctrine and took refuge in the ,buddha1 the ,dharma1 and the ,sangha4 #be ,,xix ,,kassapa4 ,at that time there lived in ,uruvel the ,jatilas1 ,brahman hermits with matted hair1 worshipping the fire and keeping a fire-dragon2 and ,kassapa was their chief4 #a ,kassapa was renowned throughout all ,india1 and his name was honored as one of the wisest men on earth and an authority on religion4 #b ,and the ,blessed ,one went to ,kassapa of ,uruvel1 the ,jatila1 and said3 ,let me stay a night in the room where you keep your sacred fire4 #c ,kassapa1 seeing the ,blessed ,one in his majesty and beauty1 thought to himself3 ,this is a great muni and a noble teacher4 ,should he stay over night in the room where the sacred fire is kept1 the serpent will bite him and he will die4 ,and he said3 ,i do not object to your staying over-night in the room where the sacred fire is kept1 but the serpent lives there2 he will kill you and ,i should be sorry to see you perish4 #d ,but the ,buddha insisted and ,kassapa admitted him to the room where the sacred fire was kept4 #e ,and the ,blessed ,one sat down with his body erect1 surrounding himself with watchfulness4 #f ,in the night the dragon came to the ,buddha1 belching forth in rage his fiery poison1 and filling the air with burning vapor1 but could do him no harm1 and the fire consumed itself while the ,world-honored ,one remained composed4 ,and the venomous fiend became very wroth so that he died in his anger4 #g ,when ,kassapa saw the light shining forth from the room he said3 ,alas1 what misery6 ,truly1 the countenance of ,gotama the great ,sakyamuni is beautiful1 but the serpent will destroy him4 #h ,in the morning the ,blessed ,one showed the dead body of the fiend to ,kassapa1 saying3 ,his fire has been conquered by my fire4 #i ,and ,kassapa thought to himself4 ,sakyamuni is a great samana and possesses high powers1 but he is not holy like me4 #aj ,there was in those days a festival1 and ,kassapa thought3 ,the people will come hither from all parts of the country and will see the great ,sakyamuni4 ,when he speaks to them1 they will believe in him and abandon me4 ,and he grew envious4 #aa ,when the day of the festival arrived1 the ,blessed ,one retired and did not come to ,kassapa4 ,and ,kassapa went to the ,buddha on the next morning and said3 ,why did the great ,sakyamuni not come8 #ab ,the ,tathgata replied3 ,didst thou not think1 ,o ,kassapa1 that it would be better if ,i stayed away from the festival8 #ac ,and ,kassapa was astonished and thought3 ,great is ,sakyamuni2 he can read my most secret thoughts1 but he is not holy like me4 #ad ,and the ,blessed ,one addressed ,kassapa and said3 ,thou seest the truth1 but acceptest it not because of the envy that dwells in thy heart4 ,is envy holiness8 ,envy is the last remnant of self that has remained in thy mind4 ,thou art not holy1 ,kassapa2 thou hast not yet entered the path4 #ae ,and ,kassapa gave up his resistance4 ,his envy disappeared1 and1 bowing down before the ,blessed ,one1 he said3 ,lord1 our ,master1 let me receive the ordination from tin4 ,blessed ,one4 #af ,and the ,blessed ,one said3 ,thou1 ,kassapa1 art chief of the ,jatilas4 ,go1 then1 first and inform them of thine intention1 and let them do as thou thinkest fit4 #ag ,then ,kassapa went to the ,jatilas and said3 ,i am anxious to lead a religious life under the direction of the great ,sakyamuni1 who is the ,enlightened ,one1 the ,buddha4 ,do as ye think best4 #ah ,and the ,jatilas replied3 ,we have conceived a profound affection for the great ,sakyamuni1 and if thou wilt join his brotherhood1 we will do likewise4 #ai ,the ,jatilas of ,uruvel now flung their paraphernalia of fire-worship into the river and went to the ,blessed ,one4 #bj ,nadi ,kassapa and ,gay ,kassapa1 brothers of the great ,uruvel ,kassapa1 powerful men and chieftains among the people1 were dwelling below on the stream1 and when they saw the instruments used in fire-worship floating in the river1 they said3 ,something has happened to our brother4 ,and they came with their folk to ,uruvel4 ,hearing what had happened1 they1 too1 went to the ,buddha4 #ba ,the ,blessed ,one1 seeing that the ,jatilas of ,nadi and ,gay1 who had practised severe austerities and worshipped fire1 were now come to him1 preached a sermon on fire1 and said3 #bb ,everything1 ,o ,jatilas1 is burning4 ,the eye is burning1 all the senses are burning1 thoughts are burning4 ,they are burning with the fire of lust4 ,there is anger1 there is ignorance1 there is hatred1 and as long as the fire finds inflammable things upon which it can feed1 so long will it burn1 and there will be birth and death1 decay1 grief1 lamentation1 suffering1 despair1 and sorrow4 ,considering this1 a disciple of the ,dharma will see the four noble truths and walk in the eightfold path of holiness4 ,he will become wary of his eye1 wary of all his senses1 wary of his thoughts4 ,he will divest himself of passion and become free4 ,he will be delivered from selfishness and attain the blessed state of ,nirvna4 #bc ,and the ,jatilas rejoiced and took refuge in the ,buddha1 the ,dharma1 and the ,sangha4 #bd ,,xx ,,the ,,sermon ,,at ,r,,jagaha4 ,and the ,blessed ,one having dwelt some time in ,uruvel went forth to ,rjagaha1 accompanied by a great number of bhikkhus1 many of whom had been ,jatilas before2 and the great ,kassapa1 chief of the ,jatilas and formerly a fireworshipper1 went with him4 #a ,when the ,magadha king1 ,seniya ,bimbisra1 heard of the arrival of ,gotama ,sakyamuni1 of whom the people said1 ,he is the ,holy ,one1 the blessed ,buddha1 guiding men as a driver curbs bullocks1 the teacher of high and low1 he went out surrounded with his counsellors and generals and came to the grove where the ,blessed ,one was4 #b ,there they saw the ,blessed ,one in the company of ,kassapa1 the great religious teacher of the ,jatilas1 and they were astonished and thought3 ,has the great ,sakyamuni placed himself under the spiritual direction of ,kassapa1 or has ,kassapa become a disciple of ,gotama8 #c ,and the ,tathgata1 reading the thoughts of the people1 said to ,kassapa3 ,what knowledge hast thou gained1 ,o ,kassapa1 and what has induced thee to renounce the sacred fire and give up thine austere penances8 #d ,kassapa said3 ,the profit ,i derived from adoring the fire was continuance in the wheel of individuality with all its sorrows and vanities4 ,this service ,i have cast away1 and instead of continuing penances and sacrifices ,i have gone in quest of the highest ,nirvna4 ,since ,i have seen the light of truth1 ,i have abandoned worshipping the fire4 #e ,the ,buddha1 perceiving that the whole assembly was ready as a vessel to receive the doctrine1 spoke thus to ,bimbisra the king3 #f ,he who knows the nature of self and understands how the senses act1 finds no room for selfishness1 and thus he will attain peace unending4 ,the world holds the thought of self1 and from this arises false apprehension4 #g ,some say that the self endures after death1 some say it perishes4 ,both are wrong and their error is most grievous4 #h ,for if they say the self is perishable1 the fruit they strive for will perish too1 and at some time there will be no hereafter4 ,good and evil would be indifferent4 ,this salvation from selfishness is without merit4 #i ,when some1 on the other hand1 say the self will not perish1 then in the midst of all life and death there is but one identity unborn and undying4 ,if such is their self1 then it is perfect and cannot be perfected by deeds4 ,the lasting1 imperishable self could never be changed4 ,the self would be lord and master1 and there would be no use in perfecting the perfect2 moral aims and salvation would be unnecessary4 #aj ,but now we see the marks of joy and sorrow4 ,where is any constancy8 ,if there is no permanent self that does our deeds1 then there is no self2 there is no actor behind our actions1 no perceiver behind our perception1 no lord behind our deeds4 #aa ,now attend and listen3 ,the senses meet the object and from their contact sensation is born4 ,thence results recollection4 ,thus1 as the sun's power through a burning-glass causes fire to appear1 so through the cognizance born of sense and object1 the mind originates and with it the ego1 the thought of self1 whom some ,brahman teachers call the lord4 ,the shoot springs from the seed2 the seed is not the shoot2 both are not one and the same1 but successive phases in a continuous growth4 ,such is the birth of animated life4 #ab ,ye that are slaves of the self and toil in its service from morn until night1 ye that live in constant fear of birth1 old age1 sickness1 and death1 receive the good tidings that your cruel master exists not4 #ac ,self is an error1 an illusion1 a dream4 ,open your eyes and awaken4 ,see things as they are and ye will be comforted4 #ad ,he who is awake will no longer be afraid of nightmares4 ,he who has recognized the nature of the rope that seemed to be a serpent will cease to tremble4 #ae ,he who has found there is no self will let go all the lusts and desires of egotism4 #af ,the cleaving to things1 covetousness1 and sensuality inherited from former existences1 are the causes of the misery and vanity in the world4 #ag ,surrender the grasping disposition of selfishness1 and you will attain to that calm state of mind which conveys perfect peace1 goodness1 and wisdom4 #ah ,and the ,buddha breathed forth this solemn utterance3 #ai ,do not deceive1 do not despise ,each other1 anywhere4 ,do not be angry1 nor should ye ,secret resentment bear2 ,for as a mother risks her life ,and watches o'er her child1 ,so boundless be your love to all1 ,so tender1 kind and mild4 #bj ,yea1 cherish good-will right and left1 ,all round1 early and late1 ,and without hindrance1 without stint1 ,from envy free and hate1 ,while standing1 walking1 sitting down1 ,whate'er you have in mind1 ,the rule of life that's always best ,is to be loving-kind4 #ba ,gifts are great1 the founding of vihras is meritorious1 meditations and religious exercises pacify the heart1 comprehension of the truth leads to ,nirvna1 but greater than all is lovingkindness4 ,as the light of the moon is sixteen times stronger than the light of all the stars1 so lovingkindness is sixteen times more efficacious in liberating the heart than all other religious accomplishments taken together4 #bb ,this state of heart is the best in the world4 ,let a man remain steadfast in it while he is awake1 whether he is standing1 walking1 sitting1 or lying down4 #bc ,when the ,enlightened ,one had finished his sermon1 the ,magadha king said to the ,blessed ,one3 #bd ,in former days1 ,lord1 when ,i was a prince1 ,i cherished five wishes4 ,i wished3 ,o1 that ,i might be inaugurated as a king4 ,this was my first wish1 and it has been fulfilled4 ,further1 ,i wished3 ,might the ,holy ,buddha1 the ,perfect ,one1 appear on earth while ,i rule and might he come to my kingdom4 ,this was my second wish and it is fulfilled now4 ,further ,i wished3 ,might ,i pay my respects to him4 ,this was my third wish and it is fulfilled now4 ,the fourth wish was3 ,might the ,blessed ,one preach the doctrine to me1 and this is fulfilled now4 ,the greatest wish1 however1 was the fifth wish3 ,might ,i understand the doctrine of the ,blessed ,one4 ,and this wish is fulfilled too4 #be ,glorious ,lord6 ,most glorious is the truth preached by the ,tathgata6 ,our ,lord1 the ,buddha1 sets up what has been overturned2 he reveals what has been hidden2 he points out the way to the wanderer who has gone astray2 he lights a lamp in the darkness so that those who have eyes to see may see4 #bf ,i take my refuge in the ,buddha4 ,i take my refuge in the ,dharma4 ,i take my refuge in the ,sangha4 #bg ,the ,tathgata1 by the exercise of his virtue and by wisdom1 showed his unlimited spiritual power4 ,he subdued and harmonized all minds4 ,he made them see and accept the truth1 and throughout the kingdom the seeds of virtue were sown4 #bh ,,xxi ,,the ,,king',s ,,gift4 ,the king1 having taken his refuge in the ,buddha1 invited the ,tathgata to his palace1 saying3 ,will the ,blessed ,one consent to take his meal with me to-morrow together with the fraternity of bhikkhus8 #a ,the next morning ,seniya ,bimbisra1 the king1 announced to the ,blessed ,one that it was time for taking food3 ,thou art my most welcome guest1 ,o ,lord of the world1 come2 the meal is prepared4 #b ,and the ,blessed ,one having donned his robes1 took his alms-bowl and1 together with a great number of bhikkhus1 entered the city of ,rjagaha4 #c ,sakka1 the king of the ,devas1 assuming the appearance of a young ,brahman1 walked in front1 and said3 #d ,he who teaches self-control with those who have learned self-control2 the redeemer with those whom he has redeemed2 the ,blessed ,one with those to whom he has given peace1 is entering ,rjagaha6 ,hail to the ,buddha1 our ,lord6 ,honor to his name and blessings to all who take refuge in him4 ,and ,sakka intoned this stanza3 #e ,so blest is an age in which ,buddhas arise1 ,so blest is the truth's proclamation4 ,so blest is the ,sangha1 concordant and wise1 ,so blest a devout congregation6 #f ,and if by all the truth were known1 ,more seeds of kindness would be sown1 ,and richer crops of good deeds grown4 #g ,when the ,blessed ,one had finished his meal1 and had cleansed his bowl and his hands1 the king sat down near him and thought3 #h ,where may ,i find a place for the ,blessed ,one to live in1 not too far from the town and not too near1 suitable for going and coming1 easily accessible to all people who want to see him1 a place that is by day not too crowded and by night not exposed to noise1 wholesome and well fitted for a retired life8 ,there is my pleasure-garden1 the bamboo grove ,veluvana1 fulfilling all these conditions4 ,i shall offer it to the brotherhood whose head is the ,buddha4 #i ,the king dedicated his garden to the brotherhood1 saying3 ,may the ,blessed ,one accept my gift4 #aj ,then the ,blessed ,one1 having silently shown his consent and having gladdened and edified the ,magadha king by religious discourse1 rose from his seat and went away4 #aa ,,xxii4 ,s,,riputta ,,and ,,moggall,,na4 ,at that time ,sriputta and ,moggallna1 two ,brahmans and chiefs of the followers of ,sajaya1 led a religious life4 ,they had promised each other3 ,he who first attains ,nirvna shall tell the other one4 #a ,sriputta seeing the venerable ,assaji begging for alms1 modestly keeping his eyes to the ground and dignified in deportment1#a exclaimed3 ,truly this samana has entered the right path2 ,i will ask him in whose name he has retired from the world and what doctrine he professes4 ,being addressed by ,sriputta1 ,assaji replied3 ,i am a follower of the ,buddha1 the ,blessed ,one1 but being a novice ,i can tell you the substance only of the doctrine4 #b ,said ,sriputta3 ,tell me1 venerable monk1 it is the substance ,i want4 ,and ,assaji recited the stanza3 #c ,the ,buddha did the cause unfold ,of all the things that spring from causes4 ,and further the great sage has told ,how finally all passion pauses4 #d ,having heard this stanza1 ,sriputta obtained the pure and spotless eye of truth and said3 ,now ,i see clearly1 whatsoever is subject to origination is also subject to cessation4 ,if this be the doctrine ,i have reached the state to enter ,nirvna which heretofore has remained hidden from me4 #e ,sriputta went to ,moggallna and told him1 and both said3 ,we will go to the ,blessed ,one1 that he1 the ,blessed ,one1 may be our teacher4 #f ,when the ,buddha saw ,sriputta and ,moggallna coming from afar1 he said to his disciples1 ,these two monks are highly auspicious4 #g ,when the two friends had taken refuge in the ,buddha1 the ,dharma and the ,sangha1 the ,holy ,one said to his other disciples3 ,sriputta1 like the first-born son of a world-ruling monarch1 is well able to assist the king as his chief follower to set the wheel of the law rolling4 #h ,and the people were annoyed4 ,seeing that many distinguished young men of the kingdom of ,magadha led a religious life under the direction of the ,blessed ,one1 they became angry and murmured3 ,gotama ,sakyamuni induces fathers to leave their wives and causes families to become extinct4 #i ,when they saw the bhikkhus1 they reviled them1 saying3 ,the great ,sakyamuni has come to ,rjagaha subduing the minds of men4 ,who will be the next to be led astray by him8 #aj ,the bhikkhus told it to the ,blessed ,one1 and the ,blessed ,one said3 ,this murmuring1 ,o bhikkhus1 will not last long4 ,it will last seven days4 ,if they revile you1 ,o bhikkhus1 answer them with these words3 #aa ',it is by preaching the truth that ,tathgatas lead men4 ,who will murmur at the wise8 ,who will blame the virtuous8 ,who will condemn self-control1 righteousness1 and kindness8' #ab ,and the ,blessed ,one proclaimed this verse3 ,commit no wrong but good deeds do ,and let thy heart be pure4 ,all ,buddhas teach this doctrine true ,which will for aye endure4 #ac ,,xxiii4 ,,an,,thapindika4 ,at this time there was ,anthapindika1 a man of unmeasured wealth1 visiting ,rjagaha4 ,being of a charitable disposition1 he was called the supporter of orphans and the friend of the poor4 #a ,hearing that the ,buddha had come into the world and was stopping in the bamboo grove near the city1 he set out in the very night to meet the ,blessed ,one4 #b ,and the ,blessed ,one saw at once the sterling quality of ,anthapindika's heart and greeted him with words of religious comfort4 ,and they sat down together1 and ,anthapindika listened to the sweetness of the truth preached by the ,blessed ,one4 ,and the ,buddha said3 #c ,the restless1 busy nature of the world1 this1 ,i declare1 is at the root of pain4 ,attain that composure of mind which is resting in the peace of immortality4 ,self is but a heap of composite qualities1 and its world is empty like a fantasy4 #d ,who is it that shapes our lives8 ,is it ,ivara1 a personal creator8 ,if ,ivara be the maker1 all living things should have silently to submit to their maker's power4 ,they would be like vessels formed by the potter's hand2 and if it were so1 how would it be possible to practise virtue8 ,if the world had been made by ,ivara there should be no such thing as sorrow1 or calamity1 or evil2 for both pure and impure deeds muse come from him4 ,if not1 there would be another cause beside him1 and he would not be self-existent4 ,thus1 thou seest1 the thought of ,ivara is overthrown4 #e ,again1 it is said that the ,absolute has created us4 ,but that which is absolute cannot be a cause4 ,all things around us come from a cause as the plant comes from the seed2 but how can the ,absolute be the cause of all things alike8 ,if it pervades them1 then1 certainly1 it does not make them4 #f ,again1 it is said that ,self is the maker4 ,but if self is the maker1 why did it not make things pleasing8 ,the causes of sorrow and joy are real and objective4 ,how can they have been made by self8 #g ,again1 if we adopt the argument that there is no maker1 our fate is such as it is1 and there is no causation1 what use would there be in shaping our lives and adjusting means to an end8 #h ,therefore1 we argue that all things that exist are not without cause4 ,however1 neither ,ivara1 nor the absolute1 nor the self1 nor causeless chance1 is the maker1 but our deeds produce results both good and evil according to the law of causation4 #i ,let us1 then1 abandon the heresy of worshipping ,ivara and of praying to him2 let us no longer lose ourselves in vain speculations of profitless subtleties2 let us surrender self and all selfishness1 and as all things are fixed by causation1 let us practise good so that good may result from our actions4 #aj ,and ,anthapindika said3 ,i see that thou art the ,buddha1 the ,blessed ,one1 the ,tathgata1 and ,i wish to open to thee my whole mind4 ,having listened to my words advise me what ,i shall do4 #aa ,my life is full of work1 and having acquired great wealth1 ,i am surrounded with cares4 ,yet ,i enjoy my work1 and apply myself to it with all diligence4 ,many people are in my employ and depend upon the success of my enterprises4 #ab ,now1 ,i have heard thy disciples praise the bliss of the hermit and denounce the unrest of the world4 ',the ,holy ,one1' they say1 'has given up his kingdom and his inheritance1 and has found the path of righteousness1 thus setting an example to all the world how to attain ,nirvna4' #ac ,my heart yearns to do what is right and to be a blessing unto my fellows4 ,let me then ask thee1 ,must ,i give up my wealth1 my home1 and my business enterprises1 and1 like thyself1 go into homelessness in order to attain the bliss of a religious life8 #ad ,and the ,buddha replied3 ,the bliss of a religious life is attainable by every one who walks in the noble eightfold path4 ,he that cleaves to wealth had better cast it away than allow his heart to be poisoned by it2 but he who does not cleave to wealth1 and possessing riches1 uses them rightly1 will be a blessing unto his fellows4 #ae ,it is not life and wealth and power that enslave men1 but the cleaving to life and wealth and power4 #af ,the bhikkhu who retires from the world in order to lead a life of leisure will have no gain1 for a life of indolence is an abomination1 and lack of energy is to be despised4 #ag ,the ,dharma of the ,tathgata does not require a man to go into homelessness or to resign the world1 unless he feels called upon to do so2 but the ,dharma of the ,tathgata requires every man to free himself from the illusion of self1 to cleanse his heart1 to give up his thirst for pleasure and lead a life of righteousness4 #ah ,and whatever men do1 whether they remain in the world as artisans1 merchants1 and officers of the king1 or retire from the world and devote themselves to a life of religious meditation1 let them put their whole heart into their task2 let them be diligent and energetic1 and1 if they are like the lotus1 which1 although it grows in the water1 yet remains untouched by the water1 if they struggle in life without cherishing envy or hatred1 if they live in the world not a life of self but a life of truth1 then surely joy1 peace1 and bliss will dwell in their minds4 #ai ,,xxiv4 ,,the ,,sermon ,,on ,,charity4 ,anthapindika rejoiced at the words of the ,blessed ,one and said3 ,i dwell at ,svatthi1 the capital of ,kosala1 a land rich in produce and enjoying peace4 ,pasenadi is the king of the country1 and his name is renowned among our own people and our neighbors4 ,now ,i wish to found there a vihra which shall be a place of religious devotion for your brotherhood1 and ,i pray you kindly to accept it4 #a ,the ,buddha saw into the heart of the supporter of orphans2 and knowing that unselfish charity was the moving cause of his offer1 in acceptance of the gift1 the ,blessed ,one said3 #b ,the charitable man is loved by all2 his friendship is prized highly2 in death his heart is at rest and full of joy1 for he suffers not from repentance2 he receives the opening flower of his reward and the fruit that ripens from it4 #c ,hard it is to understand3 ,by giving away our food1 we get more strength1 by bestowing clothing on others1 we gain more beauty2 by donating abodes of purity and truth1 we acquire great treasures4 #d ,there is a proper time and a proper m ode in charity just as the vigorous warrior goes to battle1 so is the man2 who is able to give4 ,he is like an able warrior1 a champion strong and wise in action4 #e ,loving and compassionate he gives with reverence and banishes all hatred1 envy1 and anger4 #f ,the charitable man has found the path of salvation4 ,he is like the man who plants a sapling1 securing thereby the shade1 the flowers1 and the fruit in future years4 ,even so is the result of charity1 even so is the joy of him who helps those that are in need of assistance2 even so is the great ,nirvna4 #g ,we reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity4 #h ,anthapindika invited ,sriputta to accompany him on his return to ,kosala and help him in selecting a pleasant site for the vihra4 #i ,,xxv4 ,,jetavana4 ,anthapindika1 the friend of the destitute and the supporter of orphans1 having returned home1 saw the garden of the heir-apparent1 ,jeta1 with its green groves and limpid rivulets1 and thought3 ,this is the place which will be most suitable as a vihra for the brotherhood of the ,blessed ,one4 ,and he went to the prince and asked leave to buy the ground4 #a ,the prince was not inclined to sell the garden1 for he valued it highly4 ,he at first refused but said at last1 ,if thou canst cover it with gold1 then1 and for no other price1 shalt thou have it4 #b ,anthapindika rejoiced and began to spread his gold2 but ,jeta said3 ,spare thyself the trouble1 for ,i will not sell4 ,but ,anthapindika insisted4 ,thus they contended until they resorted to the magistrate4 #c ,meanwhile the people began to talk of the unwonted proceeding1 and the prince1 hearing more of the details and knowing that ,anthapindika was not only very wealthy but also straightforward and sincere1 inquired into his plans4 ,on hearing the name of the ,buddha1 the prince became anxious to share in the foundation and he accepted only one-half of the gold1 saying3 ,yours is the land1 but mine are the trees4 ,i will give the trees as my share of this offering to the ,buddha4 #d ,then ,anthapindika took the land and ,jeta the trees1 and they placed them in trust of ,sriputta for the ,buddha4 #e ,after the foundations were laid1 they began to build the hall which rose loftily in due proportions according to the directions which the ,buddha had suggested2 and it was beautifully decorated with appropriate carvings4 #f ,this vihra was called ,jetavana1 and the friend of the orphans invited the ,lord to come to ,svatthi and receive the donation4 ,and the ,blessed ,one left ,kapilavatthu and came to ,svatthi4 #g ,while the ,blessed ,one was entering ,jetavana1 ,anthapindika scattered flowers and burned incense1 and as a sign of the gift he poured water from a golden dragon decanter1 saying1 ,this ,jetavana vihra ,i give for the use of the brotherhood throughout the world4 #h ,the ,blessed ,one received the gift and replied3 ,may all evil influences be overcome2 may the offering promote the kingdom of righteousness and be a permanent blessing to mankind in general1 to the land of ,kosala1 and especially also to the giver4 #i ,then the king ,pasenadi1 hearing that the ,lord had come1 went in his royal equipage to the ,jetavana vihra and saluted the ,blessed ,one with clasped hands1 saying3 #aj ,blessed is my unworthy and obscure kingdom that it has met with so great a fortune4 ,for how can calamities and dangers befall it in the presence of the ,lord of the world1 the ,dharmarja1 the ,king of ,truth4 #aa ,now that ,i have seen thy sacred countenance1 let me partake of the refreshing waters of thy teachings4 #ab ,worldly profit is fleeting and perishable1 but religious profit is eternal and inexhaustible4 ,a worldly man1 though a king1 is full of trouble1 but even a common man who is holy has peace of mind4 #ac ,knowing the tendency of the king's heart1 weighed down by avarice and love of pleasure1 the ,buddha seized the opportunity and said3 #ad ,even those who1 by their evil karma1 have been born in low degree1 when they see a virtuous man1 feel reverence for him4 ,how much more must an independent king1 on account of merits acquired in previous existences1 when meeting a ,buddha1 conceive reverence for him4 #ae ,and now as ,i briefly expound the law1 let the ,mahrja listen and weigh my words1 and hold fast that which ,i deliver6 #af ,our good or evil deeds follow us continually like shadows4 #ag ,that which is most needed is a loving heart6 #ah ,regard thy people as men do an only son4 ,do not oppress them1 do not destroy them2 keep in due check every member of thy body1 forsake unrighteous doctrine and walk in the straight path4 ,exalt not thyself by trampling down others1 but comfort and befriend the suffering4 #ai ,neither ponder on kingly dignity1 nor listen to the smooth words of flatterers4 #bj ,there is no profit in vexing oneself by austerities1 but meditate on the ,buddha and weigh his righteous law4 #ba ,we are encompassed on all sides by the rocks of birth1 old age1 disease1 and death1 and only by considering and practising the true law can we escape from this sorrow-piled mountain4 #bb ,what profit1 then1 in practising iniquity8 #bc ,all who are wise spurn the pleasures of the body4 ,they loathe lust and seek to promote their spiritual existence4 #bd ,when a tree is burning with fierce flames1 how can the birds congregate therein8 ,truth cannot dwell where passion lives4 ,he who does not know this1 though he be a learned man and be praised by others as a sage1 is beclouded with ignorance4 #be ,to him who has this knowledge true wisdom dawns1 and he will beware of hankering after pleasure4 ,to acquire this state of mind1 wisdom is the one thing needful4 ,to neglect wisdom will lead to failure in life4 #bf ,the teachings of all religions should center here1 for without wisdom there is no reason4 #bg ,this truth is not for the hermit alone2 it concerns every human being1 priest and layman alike4 ,there is no distinction between the monk who has taken the vows1 and the man of the world living with his family4 ,there are hermits who fall into perdition1 and there are humble householders who mount to the rank of rishis4 #bh ,hankering after pleasure is a danger common to all2 it carries away the world4 ,he who is involved in its eddies finds no escape4 ,but wisdom is the handy boat1 reflection is the rudder4 ,the slogan of religion calls you to overcome the assaults of ,mra1 the enemy4 #bi ,since it is impossible to escape the result of our deeds1 let us practise good works4 #cj ,let us guard our thoughts that we do no evil1 for as we sow so shall we reap42 #ca ,there are ways from light into darkness and from darkness into light4 ,there are ways1 also1 from the gloom into deeper darkness1 and from the dawn into brighter light4 ,the wise man will use the light he has to receive more fight4 ,he will constantly advance in the knowledge of truth4 #cb ,exhibit true superiority by virtuous conduct and the exercise of reason2 meditate deeply on the vanity of earthly things1 and understand the fickleness of life4 #cc ,elevate the mind1 and seek sincere faith with firm purpose2 transgress not the rules of kingly conduct1 and let your happiness depend1 not upon external things1 but upon your own mind4 ,thus you will lay up a good name for distant ages and will secure the favor of the ,tathgata4 #cd ,the king listened with reverence and remembered all the words of the ,buddha in his heart4 #ce ,,xxvi4 ,,the ,,three ,,characteristics ,,and ,,the ,,uncreate4 ,when the ,buddha was staying at the ,veluvana1 the bamboo grove at ,rjagaha1 he addressed the brethren thus3 #a ,whether ,buddhas arise1 ,o priests1 or whether ,buddhas do not arise1 it remains a fact and the fixed and necessary constitution of being that all conformations are transitory4 ,this fact a ,buddha discovers and masters1 and when he has discovered and mastered it1 he announces1 teaches1 publishes1 proclaims1 discloses1 minutely explains and makes it clear that all conformations are transitory4 #b ,whether ,buddhas arise1 ,o priests1 or whether ,buddhas do not arise1 it remains a fact and a fixed and necessary constitution of being1 that all conformations are suffering4 ,this fact a ,buddha discovers and masters1 and when he has discovered and mastered it1 he announces1 publishes1 proclaims1 discloses1 minutely explains and makes it clear that all conformations are suffering4 #c ,whether ,buddhas arise1 ,o priests1 or whether ,buddhas do not arise1 it remains a fact and a fixed and necessary constitution of being1 that all conformations are lacking a self4 ,this fact a ,buddha discovers and masters1 and when he has discovered and mastered it1 he announces1 teaches1 publishes1 proclaims1 discloses1 minutely explains and makes it clear that all conformations are lacking a self4 #d ,and on another occasion the ,blessed ,one dwelt at ,svatthi in the ,jetavana1 the garden of ,anthapindika4 #e ,at that time the ,blessed ,one edified1 aroused1 quickened and gladdened the monks with a religious discourse on the subject of ,nirvna4 ,and these monks grasping the meaning1 thinking it out1 and accepting with their hearts the whole doctrine1 listened attentively4 ,but there was one brother who had some doubt left in his heart4 ,he arose and clasping his hands made the request3 ,may ,i be permitted to ask a question8 ,when permission was granted he spoke as follows3 #f ,the ,buddha teaches that all conformations are transient1 that all conformations are subject to sorrow1 that all conformations are lacking a self4 ,how then can there be ,nirvna1 a state of eternal bliss8 #g ,and the ,blessed ,one1 in this connection1 on that occasion1 breathed forth this solemn utterance3 #h ,there is1 ,o monks1 a state where there is neither earth1 nor water1 nor heat1 nor air2 neither infinity of space nor infinity of consciousness1 nor nothingness1 nor perception nor non-perception2 neither this world nor that world1 neither sun nor moon4 ,it is the uncreate4 #i ,that1 ,o monks1 ,i term neither coming nor going nor standing2 neither death nor birth4 ,it is without stability1 without change2 it is the eternal which never originates and never passes away4 ,there is the end of sorrow4 #aj ,it is hard to realize the essential1 the truth is not easily perceived2 desire is mastered by him who knows1 and to him who sees aright all things are naught4 #aa ,there is1 ,o monks1 an unborn1 unoriginated1 uncreated1 unformed4 ,were there not1 ,o monks1 this unborn1 unoriginated1 uncreated1 unformed1 there would be no escape from the world of the born1 originated1 created1 formed4 #ab ,since1 ,o monks1 there is an unborn1 unoriginated1 uncreated1 and unformed1 therefore is there an escape from the born1 originated1 created1 formed4 #ac ,,xxvii4 ,,the ,,buddha',s ,,father4 ,the ,buddha's name became famous over all ,india and ,suddhodana1 his father1 sent word to him saying3 ,i am growing old and wish to see my son before ,i die4 ,others have had the benefit of his doctrine1 but not his father nor his relatives4 #a ,and the messenger said3 ,o world-honored ,tathgata1 thy father looks for thy coming as the lily longs for the rising of the sun4 #b ,the ,blessed ,one consented to the request of his father and set out on his journey to ,kapilavatthu4 ,soon the tidings spread in the native country of the ,buddha3 ,prince ,siddhattha1 who wandered forth from home into homelessness to obtain enlightenment1 having attained his purpose1 is coming back4 #c ,suddhodana went out with his relatives and ministers to meet the prince4 ,when the king saw ,siddhattha1 his son1 from afar1 he was struck with his beauty and dignity1 and he rejoiced in his heart1 but his mouth found no words to utter4 #d ,this1 indeed1 was his son2 these were the features of ,siddhattha4 ,how near was the great samana to his heart1 and yet what a distance lay between them6 ,that noble muni was no longer ,siddhattha1 his son2 he was the ,buddha1 the ,blessed ,one1 the ,holy ,one1 ,lord of truth1 and teacher of mankind4 #e ,suddhodana the king1 considering the religious dignity of his son1 descended from his chariot and after saluting his son said3 ,it is now seven years since ,i have seen thee4 ,how ,i have longed for this moment6 #f ,then the ,sakyamuni took a seat opposite his father1 and the king gazed eagerly at his son4 ,he longed to call him by his name1 but he dared not4 ,siddhattha1 he exclaimed silently in his heart1 ,siddhattha1 come back to thine aged father and be his son again6 ,but seeing the determination of his son1 he suppressed his sentiments1 and desolation overcame him4 #g ,thus the king sat face to face with his son1 rejoicing in his sadness and sad in his rejoicing4 ,well might he be proud of his son1 but his pride broke down at the idea that his great son would never be his heir4 #h ,i would offer thee my kingdom1 said the king1 but if ,i did1 thou wouldst account it but as ashes4 #i ,and the ,buddha said3 ,i know that the king's heart is full of love and that for his son's sake he feels deep grief4 ,but let the ties of love that bind him to the son whom he lost embrace with equal kindness all his fellow-beings1 and he will receive in his place a greater one than ,siddhattha2 he will receive the ,buddha1 the teacher of truth1 the preacher of righteousness1 and the peace of ,nirvna will enter into his heart4 #aj ,suddhodana trembled with joy when he heard the melodious words of his son1 the ,buddha1 and clasping his hands1 exclaimed with tears in his eyes3 ,wonderful is this change6 ,the overwhelming sorrow has passed away4 ,at first my sorrowing heart was heavy1 but now ,i reap the fruit of thy great renunciation4 ,it was right that1 moved by thy mighty sympathy1 thou shouldst reject the pleasures of royal power and achieve thy noble purpose in religious devotion4 ,now that thou hast found the path1 thou canst preach the law of immortality to all the world that yearns for deliverance4 #aa ,the king returned to the palace1 while the ,buddha remained in the grove before the city4 #ab ,,xxviii4 ,,yasodhar4 ,on the next morning the ,buddha took his bowl and set out to beg his food4 #a ,and the news spread abroad3 ,prince ,siddhattha is going from house to house to receive alms in the city where he used to ride in a chariot attended by bis retinue4 ,his robe is like a red clod1 and he holds in his hand an earthen bowl4 #b ,on hearing the strange rumor1 the king went forth in great haste and when he met his son he exclaimed3 ,why dost thou thus disgrace me8 ,knowest thou not that ,i can easily supply thee and thy bhikkhus with food8 #c ,and the ,buddha replied3 ,it is the custom of my race4 #d ,but the king said3 ,how can this be8 ,thou art descended from kings1 and not one of them ever begged for food4 #e ,o great king1 rejoined the ,buddha1 thou and thy race may claim descent from kings2 my descent is from the ,buddhas of old4 ,they1 begging their food1 lived on alms4 #f ,the king made no reply1 and the ,blessed ,one continued3 ,it is customary1 ,o king1 when one has found a hidden treasure1 for him to make an offering of the most precious jewel to his father4 ,suffer me1 therefore1 to open this treasure of mine which is the ,dharma1 and accept from me this gem3 #g ,and the ,blessed ,one recited the following stanza3 ,rise from dreams and loiter not ,open to truth thy mind4 ,practise righteousness and thou ,eternal bliss shalt find4 #h ,then the king conducted the prince into the palace1 and the ministers and all the members of the royal family greeted him with great reverence1 but ,yasodhar1 the mother of ,rhula1 did not make her appearance4 ,the king sent for ,yasodhar1 but she replied3 ,surely1 if ,i am deserving of any regard1 ,siddhattha will come and see me4 #i ,the ,blessed ,one1 having greeted all his relatives and friends1 asked3 ,where is ,yasodhar8 ,and on being informed that she had refused to come1 he rose straightway and went to her apartments4 #aj ,i am free1 the ,blessed ,one said to his disciples1 ,sriputta and ,moggallna1 whom he had bidden to accompany him to the princess's chamber2 the princess1 however1 is not as yet free4 ,not having seen me for a long time1 she is exceedingly sorrowful4 ,unless her grief be allowed its course her heart will cleave4 ,should she touch the ,tathgata1 the ,holy ,one1 ye must not prevent her4 #aa ,yasodhar sat in her room1 dressed in mean garments1 and her hair cut4 ,when ,prince ,siddhattha entered1 she was1 from the abundance of her affection1 like an overflowing vessel1 unable to contain her love4 #ab ,forgetting that the man whom she loved was the ,buddha1 the ,lord of the world1 the preacher of truth1 she held him by his feet and wept bitterly4 #ac ,remembering1 however1 that ,suddhodana was present1 she felt ashamed1 and rising1 seated herself reverently at a little distance4 #ad ,the king apologized for the princess1 saying3 ,this arises from her deep affection1 and is more than a temporary emotion4 ,during the seven years that she has lost her husband1 when she heard that ,siddhattha had shaved his head1 she did likewise2 when she heard that he had left off the use of perfumes and ornaments1 she also refused their use4 ,like her husband she had eaten at appointed times from an earthen bowl only4 ,like him she had renounced high beds with splendid coverings1 and when other princes asked her in marriage1 she replied that she was still his4 ,therefore1 grant her forgiveness4 #ae ,and the ,blessed ,one spoke kindly to ,yasodhar1 telling of her great merits inherited from former lives4 ,she had indeed been again and again of great assistance to him4 ,her purity1 her gentleness1 her devotion had been invaluable to the ,bodhisatta when he aspired to attain enlightenment1 the highest aim of mankind4 ,and so holy had she been that she desired to become the wife of a ,buddha4 ,this1 then1 is her karma1 and it is the result of great merits4 ,her grief has been unspeakable1 but the consciousness of the glory that surrounds her spiritual inheritance increased by her noble attitude during her life1 will be a balm that will miraculously transform all sorrows into heavenly joy4 #af ,,xxix4 ,r,,hula4 ,many people in ,kapilavatthu believed in the ,tathgata and took refuge in his doctrine1 among them ,nanda1 ,siddhattha's halfbrother1 the son of ,pajpat2 ,devadatta1 his cousin and brother-in-law2 ,upli the barber2 and ,anuruddha the philosopher4 ,some years later nanda1 another cousin of the ,blessed ,one1 also joined the ,sangha4 #a nanda was a man after the heart of the ,blessed ,one2 he was his most beloved disciple1 profound in comprehension and gentle in spirit4 ,and nanda remained always near the ,blessed ,master of truth1 until death parted them4 #b ,on the seventh day after the ,buddha's arrival in ,kapilavatthu1 ,yasodhar dressed ,rhula1 now seven years old1 in all the splendor of a prince and said to him3 #c ,this holy man1 whose appearance is so glorious that he looks like the great ,brahm1 is thy father4 ,he possesses four great mines of wealth which ,i have not yet seen4 ,go to him and entreat him to put thee in possession of them1 for the son ought to inherit the property of his father4 #d ,rhula replied3 ,i know of no father but the king4 ,who is my father8 #e ,the princess took the boy in her arms and from the window she pointed out to him the ,buddha1 who happened to be near the palace1 partaking of food4 #f ,rhula then went to the ,buddha1 and looking up into his face said without fear and with much affection3 ,my father6 #g ,and standing near by him1 he added3 ,o samana1 even thy shadow is a place of bliss6 #h ,when the ,tathgata had finished his repast1 he gave blessings and went away from the palace1 but ,rhula followed and asked his father for his inheritance4 #i ,no one prevented the boy1 nor did the ,blessed ,one himself4 #aj ,then the ,blessed ,one turned to ,sriputta1 saying3 ,my son asks for his inheritance4 ,i cannot give him perishable treasures that will bring cares and sorrows1 but ,i can give him the inheritance of a holy life1 which is a treasure that will not perish4 #aa ,addressing ,rhula with earnestness1 the ,blessed ,one said3 ,gold and silver and jewels are not in my possession4 ,but if thou art willing to receive spiritual treasures1 and art strong enough to carry them and to keep them1 ,i shall give thee the four truths which will teach thee the eightfold path of righteousness4 ,dost thou desire to be admitted to the brotherhood of those who devote their life to the culture of the heart seeking for the highest bliss attainable8 #ab ,and ,rhula replied with firmness3 ,i do4 ,i want to join the brotherhood of the ,buddha4 #ac ,when the king heard that ,rhula had joined the brotherhood of bhikkhus he was grieved4 ,he had lost ,siddhattha and ,nanda1 his sons1 and ,devadatta1 his nephew4 ,but now that his grandson had been taken from him1 he went to the ,blessed ,one and spoke to him4 ,and the ,blessed ,one promised that from that time forward he would not ordain any minor without the consent of his parents or guardians4 #ad ,,consolidation ,,of ,,the ,,buddha',s ,,religion4 ,,xxx4 ,j,,vaka1 ,,the ,,physician4 ,long before the ,blessed ,one had attained enlightenment1 self-mortification had been the custom among those who earnestly sought for salvation4 ,deliverance of the soul from all the necessities of life and finally from the body itself1 they regarded as the aim of religion4 ,thus1 they avoided everything that might be a luxury in food1 shelter1 and clothing1 and lived like the beasts in the woods4 ,some went naked1 while others wore the rags cast away upon cemeteries or dungheaps4 #a ,when the ,blessed ,one retired from the world1 he recognized at once the error of the naked ascetics1 and1 considering the indecency of their habit1 clad himself in cast-off rags4 #b ,having attained enlightenment and rejected all unnecessary self-mortifications1 the ,blessed ,one and his bhikkhus continued for a long time to wear the cast-off rags of cemeteries and dung-heaps4 #c ,then it happened that the bhikkhus were visited with diseases of all kinds1 and the ,blessed ,one permitted and explicitly ordered the use of medicines1 and among them he even enjoined1 whenever needed1 the use of unguents4 #d ,one of the brethren suffered from a sore on his foot1 and the ,blessed ,one enjoined the bhikkhus to wear foot-coverings4 #e ,now it happened that a disease befell the body of the ,blessed ,one himself1 and nanda went to ,jvaka1 physician to ,bimbisra1 the king4 #f ,and ,jvaka1 a faithful believer in the ,holy ,one1 ministered unto the ,blessed ,one with medicines and baths until the body of the ,blessed ,one was completely restored4 #g ,at that time1 ,pajjota1 king of ,ujjen1 was suffering from jaundice1 and ,jvaka1 the physician to king ,bimbisra1 was consulted4 ,when king ,pajjota had been restored to health1 he sent to ,jvaka a suit of the most excellent cloth4 ,and ,jvaka said to himself3 ,this suit is made of the best cloth1 and nobody is worthy to receive it but the ,blessed ,one1 the perfect and holy ,buddha1 or the ,magadha king1 ,senija ,bimbisra4 #h ,then ,jvaka took that suit and went to the place where the ,blessed ,one was2 having approached him1 and having respectfully saluted the ,blessed ,one1 he sat down near him and said3 ,lord1 ,i have a boon to ask of the ,blessed ,one4 #i ,the ,buddha replied3 ,the ,tathgatas1 ,jvaka1 do not grant boons before they know what they are4 #aj ,jvaka said3 ,lord1 it is a proper and unobjectionable request4 #aa ,speak1 ,jvaka1 said the ,blessed ,one4 #ab ,lord of the world1 the ,blessed ,one wears only robes made of rags taken from a dung-heap or a cemetery1 and so also does the brotherhood of bhikkhus4 ,now1 ,lord1 this suit has been sent to me by ,king ,pajjota1 which is the best and most excellent1 and the finest and the most precious1 and the noblest that can be found4 ,lord of the world1 may the ,blessed ,one accept from me this suit1 and may he allow the brotherhood of bhikkhus to wear lay robes4 #ac ,the ,blessed ,one accepted the suit1 and after having delivered a religious discourse1 he addressed the bhikkhus thus3 #ad ,henceforth ye shall be at liberty to wear either cast-off rags or lay robes4 ,whether ye are pleased with the one or with the other1 ,i will approve of it4 #ae ,when the people at ,rjagaha heard1 ,the ,blessed ,one has allowed the bhikkhus to wear lay robes1 those who were willing to bestow gifts became glad4 ,and in one day many thousands of robes were presented at ,rjagaha to the bhikkhus4 #af ,,xxxi4 ,,the ,,buddha',s ,,parents ,,attain ,,nirv,,na4 ,when ,suddhodana had grown old1 he fell sick and sent for his son to come and see him once more before he died2 and the ,blessed ,one came and stayed at the sick-bed1 and ,suddhodana1 having attained perfect enlightenment1 died in the arms of the ,blessed ,one4 #a ,and it is said that the ,blessed ,one1 for the sake of preaching to his mother ,my-dev1 ascended to heaven and dwelt with the devas4 ,having concluded his pious mission1 he returned to the earth and went about again1 converting those who listened to his teachings4 #b ,,xxxii4 ,,women ,,admitted ,,to ,,the ,,sangha4 ,yasodhar had three times requested of the ,buddha that she might be admitted to the ,sangha1 but her wish had not been granted4 ,now ,pajpat1 the foster-mother of the ,blessed ,one1 in the company of ,yasodhar1 and many other women1 went to the ,tathgata entreating him earnestly to let them take the vows and be ordained as disciples4 #a ,and the ,blessed ,one1 foreseeing the danger that lurked in admitting women to the ,sangha1 protested that while the good religion ought surely to last a thousand years it would1 when women joined it1 likely decay after five hundred years2 but observing the zeal of ,pajpat and ,yasodhar for leading a religious life he could no longer resist and assented to have them admitted as his disciples4 #b ,then the venerable nanda addressed the ,blessed ,one thus3 #c ,are women competent1 ,venerable ,lord1 if they retire from household life to the homeless state1 under the doctrine and discipline announced by the ,tathgata1 to attain to the fruit of conversion1 to attain to a release from a wearisome repetition of rebirths1 to attain to saintship8 #d ,and the ,blessed ,one declared3 ,women are competent1 nanda1 if they retire from household life to the homeless state1 under the doctrine and discipline announced by the ,tathgata1 to attain to the fruit of conversion1 to attain to a release from a wearisome repetition of rebirths1 to attain to saintship4 #e ,consider1 nanda1 how great a benefactress ,pajpat has been4 ,she is the sister of the mother of the ,blessed ,one1 and as foster-mother and nurse1 reared the ,blessed ,one after the death of his mother4 ,so1 nanda1 women may retire from household life to the homeless state1 under the doctrine and discipline announced by the ,tathgata4 #f ,pajpat was the first woman to become a disciple of the ,buddha and to receive the ordination as a bhikkhun4 #g ,,xxxiii4 ,,the ,,bhikkhus' ,,conduct ,,toward ,,women4 ,the bhikkhus came to the ,blessed ,one and asked him3 #a ,o ,tathgata1 our ,lord and ,master1 what conduct toward women dost thou prescribe to the samanas who have left the world8 #b ,and the ,blessed ,one said3 #c ,guard against looking on a woman4 #d ,if ye see a woman1 let it be as though ye saw her not1 and have no conversation with her4 #e ,if1 after all1 ye must speak with her1 let it be with a pure heart1 and think to yourself1 ',i as a samana will live in this sinful world as the spotless leaf of the lotus1 unsoiled by the mud in which it grows4' #f ,if the woman be old1 regard her as your mother1 if young1 as your sister1 if very young1 as your child4 #g ,the samana who looks on a woman as a woman1 or touches her as a woman1 has broken his vow and is no longer a disciple of the ,tathgata4 #h ,the power of lust is great with men1 and is to be feared withal2 take then the bow of earnest perseverance1 and the sharp arrow-points of wisdom4 #i ,cover your heads with the helmet of right thought1 and fight with fixed resolve against the five desires4 #aj ,lust beclouds a man's heart1 when it is confused with woman's beauty1 and the mind is dazed4 #aa ,better far with red-hot irons bore out both your eyes1 than encourage in yourself sensual thoughts1 or look upon a woman's form with lustful desires4 #ab ,better fall into the fierce tiger's mouth1 or under the sharp knife of the executioner1 than dwell with a woman and excite in yourself lustful thoughts4 #ac ,a woman of the world is anxious to exhibit her form and shape1 whether walking1 standing1 sitting1 or sleeping4 ,even when represented as a picture1 she desires to captivate with the charms of her beauty1 and thus to rob men of their steadfast heart4 #ad ,how then ought ye to guard yourselves8 #ae ,by regarding her tears and her smiles as enemies1 her stooping form1 her hanging arms1 and her disentangled hair as toils designed to entrap man's heart4 #af ,therefore1 ,i say1 restrain the heart1 give it no unbridled license4 #ag ,,xxxiv4 ,,vis,,kh4 ,viskh1 a wealthy woman in ,svatthi who had many children and grandchildren1 had given to the order the ,pubbrma or ,eastern ,garden1 and was the first in ,northern ,kosala to become a matron of the lay sisters4 #a ,when the ,blessed ,one stayed at ,svatthi1 ,viskh went up to the place where the ,blessed ,one was1 and tendered him an invitation to take his meal at her house1 which the ,blessed ,one accepted4 #b ,and a heavy rain fell during the night and the next morning2 and the bhikkhus doffed their robes to keep them dry and let the rain fall upon their bodies4 #c ,when on the next day the ,blessed ,one had finished his meal1 she took her seat at his side and spoke thus3 ,eight are the boons1 ,lord1 which ,i beg of the ,blessed ,one4 #d ,said the ,blessed ,one3 ,the ,tathgatas1 ,o ,viskh1 grant no boons until they know what they are4 #e ,viskh replied3 ,befitting1 ,lord1 and unobjectionable are the boons ,i ask4 #f ,having received permission to make known her requests1 ,viskh said3 ,i desire1 ,lord1 through all my life long to bestow robes for the rainy season on the ,sangha1 and food for incoming bhikkhus1 and food for outgoing bhikkhus1 and food for the sick1 and food for those who wait upon the sick1 and medicine for the sick1 and a constant supply of rice-milk for the ,sangha1 and bathing robes for the bhikkhuns1 the sisters4 #g ,said the ,buddha3 ,but what circumstance is it1 ,o ,viskh1 that thou hast in view in asking these eight boons of the ,tathgata8 #h ,and ,viskh replied3 #i ,i gave command1 ,lord1 to my maid-servant1 saying1 ',go1 and announce to the brotherhood that the meal is ready4' ,and the maid went1 but when she came to the vihra1 she observed that the bhikkhus had doffed their robes while it was raining1 and she thought3 ',these are not bhikkhus1 but naked ascetics letting the rain fall on them4' ,so she returned to me and reported accordingly1 and ,i had to send her a second time4 ,impure1 ,lord1 is nakedness1 and revolting4 ,it was this circumstance1 ,lord1 that ,i had in view in desiring to provide the ,sangha my life long with special garments for use in the rainy season4 #aj ,as to my second wish1 ,lord1 an incoming bhikkhu1 not being able to take the direct roads1 and not knowing the places where food can be procured1 comes on his way tired out by seeking for alms4 ,it was this circumstance1 ,lord1 that ,i had in view in desiring to provide the ,sangha my life long with food for incoming bhikkhus4 #aa ,thirdly1 ,lord1 an outgoing bhikkhu1 while seeking about for alms1 may be left behind1 or may arrive too late at the place whither he desires to go1 and will set out on the road in weariness4 #ab ,fourthly1 ,lord1 if a sick bhikkhu does not obtain suitable food1 his sickness may increase upon him1 and he may die4 #ac ,fifthly1 ,lord1 a bhikkhu who is waiting upon the sick will lose his opportunity of going out to seek food for himself4 #ad ,sixthly1 ,lord1 if a sick bhikkhu does not obtain suitable medicines1 his sickness may increase upon him1 and he may die4 #ae ,seventhly1 ,lord1 ,i have heard that the ,blessed ,one has praised rice-milk1 because it gives readiness of mind1 dispels hunger and thirst2 it is wholesome for the healthy as nourishment1 and for the sick as a medicine4 ,therefore ,i desire to provide the ,sangha my life long with a constant supply of rice-milk4 #af ,finally1 ,lord1 the bhikkhuns are in the habit of bathing in the river ,achiravat with the courtesans1 at the same landing-place1 and naked4 ,and the courtesans1 ,lord1 ridicule the bhikkhuns1 saying1 ',what is the good1 ladies1 of your maintaining chastity when you are young8 ,when you are old1 maintain chastity then2 thus will you obtain both worldly pleasure and religious consolation4' ,impure1 ,lord1 is nakedness for a woman1 disgusting1 and revolting4 #ag ,these are the circumstances1 ,lord1 that ,i had in view4 #ah ,the ,blessed ,one said3 ,but what was the advantage you had in view for yourself1 ,o ,viskh1 in asking the eight boons of the ,tathgatha8 #ai ,viskh replied3 #bj ,bhikkhus who have spent the rainy seasons in various places will come1 ,lord1 to ,svatthi to visit the ,blessed ,one4 ,and on coming to the ,blessed ,one they will ask1 saying3 ',such and such a bhikkhu1 ,lord1 has died4 ,what1 now1 is his destiny8' ,then will the ,blessed ,one explain that he has attained the fruits of conversion2 that he has attained arahatship or has entered ,nirvna1 as the case may be4 #ba ,and ,i1 going up to them1 will ask1 ',was that brother1 ,sirs1 one of those who had formerly been at ,svatthi8' ,if they reply to me1 ',he has formerly been at ,svatthi1' then shall ,i arrive at the conclusion1 ',for a certainty did that brother enjoy either the robes for the rainy season1 or the food for the incoming bhikkhus1 or the food for the outgoing bhikkhus1 or the food for the sick1 or the food for those that wait upon the sick1 or the medicine for the sick1 or the constant supply of rice-milk4' #bb ,then will gladness spring up within me2 thus gladdened1 joy will come to me2 and so rejoicing all my mind will be at peace4 ,being thus at peace ,i shall experience a blissful feeling of content2 and in that bliss my heart will be at rest4 ,that will be to me an exercise of my moral sense1 an exercise of my moral powers1 an exercise of the seven kinds of wisdom6 ,this1 ,lord1 was the advantage ,i had in view for myself in asking those eight boons of the ,blessed ,one4 #bc ,the ,blessed ,one said3 ,it is well1 it is well1 ,viskh4 ,thou hast done well in asking these eight boons of the ,tathgata with such advantages in view4 ,charity bestowed upon those who are worthy of it is like good seed sown on a good soil that yields an abundance of fruits4 ,but alms given to those who are yet under the tyrannical yoke of the passions are like seed deposited in a bad soil4 ,the passions of the receiver of the alms choke1 as it were1 the growth of merits4 #bd ,and the ,blessed ,one gave thanks to ,viskh in these verses3 #be ,o noble woman of an upright life1 ,disciple of the ,blessed ,one1 thou givest ,unstintedly in purity of heart4 #bf ,thou spreadest joy1 assuagest pain1 ,and verily thy gift will be a blessing ,as well to many others as to thee4 #bg ,,xxxv4 ,,the ,,uposatha ,,and ,p,,timokkha4 ,when ,seniya ,bimbisra1 the king of ,magadha1 was advanced in years1 he retired from the world and led a religious life4 ,he observed that there were ,brahmanical sects in ,rjagaha keeping sacred certain days1 and the people went to their meeting-houses and listened to their sermons4 #a ,concerning the need of keeping regular days for retirement from worldly labors and religious instruction1 the king went to the ,blessed ,one and said3 ,the ,parivrjaka1 who belong to the ,titthiya school1 prosper and gain adherents because they keep the eighth day and also the fourteenth or fifteenth day of each half-month4 ,would it not be advisable for the reverend brethren of the ,sangha also to assemble on days duly appointed for that purpose8 #b ,and the ,blessed ,one commanded the bhikkhus to assemble on the eighth day and also on the fourteenth or fifteenth day of each half-month1 and to devote these days to religious exercises4 #c ,a bhikkhu duly appointed should address the congregation and expound the ,dharma4 ,he should exhort the people to walk in the eightfold path of righteousness2 he should comfort them in the vicissitudes of life and gladden them with the bliss of the fruit of good deeds4 ,thus the brethren should keep the ,uposatha4 #d ,now the bhikkhus1 in obedience to the rule laid down by the ,blessed ,one1 assembled in the vihra on the day appointed1 and the people went to hear the ,dharma1 but they were greatly disappointed1 for the bhikkhus remained silent and delivered no discourse4 #e ,when the ,blessed ,one heard of it1 he ordered the bhikkhus to recite the ,ptimokkha1 which is a ceremony of disburdening the conscience2 and he commanded them to make confession of their trespasses so as to receive the absolution of the order4 #f ,a fault1 if there be one1 should be confessed by the bhikkhu who remembers it and desires to be cleansed4 ,for a fault1 when confessed1 shall be light on him4 #g ,and the ,blessed ,one said3 ,the ,ptimokkha must be recited in this way3 #h ,let a competent and venerable bhikkhu make the following proclamation to the ,sangha3 ',may the ,sangha hear me6 ,to-day is ,uposatha1 the eighth1 or the fourteenth or fifteenth day of the half-month4 ,if the ,sangha is ready1 let the ,sangha hold the ,uposatha service and recite the ,ptimokkha4 ,i will recite the ,ptimokkha4' #i ,and the bhikkhus shall reply3 ',we hear it well and we concentrate well our minds on it1 all of us4' #aj ,then the officiating bhikkhu shall continue3 ',let him who has committed an offence1 confess it2 if there be no offence1 let all remain silent2 from your being silent ,i shall understand that the reverend brethren are free from offences4 #aa ',as a single person who has been asked a question answers it1 so also1 if before an assembly like this a question is solemnly proclaimed three times1 an answer is expected3 if a bhikkhu1 after a threefold proclamation1 does not confess an existing offence which he remembers1 he commits an intentional falsehood4 #ab ',now1 reverend brethren1 an intentional falsehood has been declared an impediment by the ,blessed ,one4 ,therefore1 if an offence has been committed by a bhikkhu who remembers it and desires to become pure1 the offence should be confessed by the bhikkhu1 and when it has been confessed1 it is treated duly4' #ac ,,xxxvi4 ,,the ,,schism4 ,while the ,blessed ,one dwelt at ,kosamb1 a certain bhikkhu was accused of having committed an offence1 and1 as he refused to acknowledge it1 the brotherhood pronounced against him the sentence of expulsion4 #a ,now1 that bhikkhu was erudite4 ,he knew the ,dharma1 had studied the rules of the order1 and was wise1 learned1 intelligent1 modest1 conscientious1 and ready to submit himself to discipline4 ,and he went to his companions and friends among the bhikkhus1 saying3 ,this is no offence1 friends2 this is no reason for a sentence of expulsion4 ,i am not guilty4 ,the verdict is unconstitutional and invalid4 ,therefore ,i consider myself still as a member of the order4 ,may the venerable brethren assist me in maintaining my right4 #b ,those who sided with the expelled brother went to the bhikkhus who had pronounced the sentence1 saying3 ,this is no offence2 while the bhikkhus who had pronounced the sentence replied3 ,this is an offence4 #c ,thus altercations and quarrels arose1 and the ,sangha was divided into two parties1 reviling and slandering each other4 #d ,and all these happenings were reported to the ,blessed ,one4 #e ,then the ,blessed ,one went to the place where the bhikkhus were who had pronounced the sentence of expulsion1 and said to them3 ,do not think1 ,o bhikkhus1 that you are to pronounce expulsion against a bhikkhu1 whatever be the facts of the case1 simply by saying3 ',it occurs to us that it is so1 and therefore we are pleased to proceed thus against our brother4' ,let those bhikkhus who frivolously pronounce a sentence against a brother who knows the ,dharma and the rules of the order1 who is learned1 wise1 intelligent1 modest1 conscientious1 and ready to submit himself to discipline1 stand in awe of causing divisions4 ,they must not pronounce a sentence of expulsion against a brother merely because he refuses to see his offence4 #f ,then the ,blessed ,one rose and went to the brethren who sided with the expelled brother and said to them3 ,do not think1 ,o bhikkhus1 that if you have given offence you need not atone for it1 thinking3 ',we are without offence4' ,when a bhikkhu has committed an offence1 which he considers no offence while the brotherhood consider him guilty1 he should think3 ',these brethren know the ,dharma and the rules of the order2 they are learned1 wise1 intelligent1 modest1 conscientious1 and ready to submit themselves to discipline2 it is impossible that they should on my account act with selfishness or in malice or in delusion or in fear4' ,let him stand in awe of causing divisions1 and rather acknowledge his offence on the authority of his brethren4 #g ,both parties continued to keep ,uposatha and perform official acts independently of one another2 and when their doings were related to the ,blessed ,one1 he ruled that the keeping of ,uposatha and the performance of official acts were lawful1 unobjectionable1 and valid for both parties4 ,for he said3 ,the bhikkhus who side with the expelled brother form a different communion from those who pronounced the sentence4 ,there are venerable brethren in both parties4 ,as they do not agree1 let them keep ,uposatha and perform official acts separately4 #h ,and the ,blessed ,one reprimanded the quarrelsome bhikkhus saying to them3 #i ,loud is the voice which worldlings make2 but how can they be blamed when divisions arise also in the ,sangha8 ,hatred is not appeased in those who think3 ',he has reviled me1 he has wronged me1 he has injured me4' #aj ,for not by hatred is hatred appeased4 ,hatred is appeased by not-hatred4 ,this is an eternal law4 #aa ,there are some who do not know the need of self-restraint2 if they are quarrelsome we may excuse their behavior4 ,but those who know better1 should learn to live in concord4 #ab ,if a man finds a wise friend who lives righteously and is constant in his character1 he may live with him1 overcoming all dangers1 happy and mindful4 #ac ,but if he finds not a friend who lives righteously and is constant in his character1 let him rather walk alone1 like a king who leaves his empire and the cares of government behind him to lead a life of retirement like a lonely elephant in the forest4 #ad ,with fools there is no companionship4 ,rather than to live with men who are selfish1 vain1 quarrelsome1 and obstinate let a man walk alone4 #ae ,and the ,blessed ,one thought to himself3 ,it is no easy task to instruct these headstrong and infatuate fools4 ,and he rose from his seat and went away4 #af ,,xxxvii4 ,,the ,,re-,,establishment ,,of ,,concord4 ,whilst the dispute between the parties was not yet settled1 the ,blessed ,one left ,kosamb1 and wandering from place to place he came at last to ,svatthi4 #a ,and in the absence of the ,blessed ,one the quarrels grew worse1 so that the ,jay devotees of ,kosamb became annoyed and they said3 ,these quarrelsome monks are a great nuisance and will bring upon us misfortunes4 ,worried by their altercations the ,blessed ,one is gone1 and has selected another abode for his residence4 ,let us1 therefore1 neither salute the bhikkhus nor support them4 ,they are not worthy of wearing yellow robes1 and must either propitiate the ,blessed ,one1 or return to the world4 #b ,and the bhikkhus of ,kosamb1 when no longer honored and no longer supported by the lay devotees1 began to repent and said3 ,let us go to the ,blessed ,one and let him settle the question of our disagreement4 #c ,and both parties went to ,savatthi to the ,blessed ,one4 ,and the venerable ,sriputta1 having heard of their arrival1 addressed the ,blessed ,one and said3 ,these contentious1 disputatious1 and quarrelsome bhikkhus of ,kosamb1 the authors of dissensions1 have come to ,svatthi4 ,how am ,i to behave1 ,o ,lord1 toward those bhikkhus4 #d ,do not reprove them1 ,sriputta1 said the ,blessed ,one1 for harsh words do not serve as a remedy and are pleasant to no one4 ,assign separate dwelling-places to each party and treat them with impartial justice4 ,listen with patience to both parties4 ,he alone who weighs both sides is called a muni4 ,when both parties have presented their case1 let the ,sangha come to an agreement and declare the re-establishment of concord4 #e ,and ,pjapat1 the matron1 asked the ,blessed ,one for advice1 and the ,blessed ,one said3 ,let both parties enjoy the gifts of lay members1 be they robes or food1 as they may need1 and let no one receive any noticeable preference over any other4 #f ,and the venerable ,upli1 having approached the ,blessed ,one1 asked concerning the re-establishment of peace in the ,sangha3 ,would it be right1 ,o ,lord1 said he1 that the ,sangha1 to avoid further disputations1 should declare the restoration of concord without inquiring into the matter of the quarrel8 #g ,and the ,blessed ,one said3 #h ,if the ,sangha declares the re-establishment of concord without having inquired into the matter1 the declaration is neither right nor lawful4 #i ,there are two ways of re-establishing concord2 one is in the letter1 and the other one is in the spirit and in the letter4 #aj ,if the ,sangha declares the re-establishment of concord without having inquired into the matter1 the peace is concluded in the letter only4 ,but if the ,sangha1 having inquired into the matter and having gone to the bottom of it1 decides to declare the re-establishment of concord1 the peace is concluded in the spirit and also in the letter4 #aa ,the concord re-established in the spirit and in the letter is alone right and lawful4 #ab ,and the ,blessed ,one addressed the bhikkhus and told them the story of ,prince ,dghvu1 the ,long-lived4 ,he said3 #ac ,in former times1 there lived at ,benares a powerful king whose name was ,brahmadatta of ,ksi2 and he went to war against ,dghti1 the ,long-suffering1 a king of ,kosala1 for he thought1 ',the kingdom of ,kosala is small and ,dghti will not be able to resist my armies4' #ad ,and ,dghti1 seeing that resistance was impossible against the great host of the king of ,ksi1 fled1 leaving his little kingdom in the hands of ,brahmadatta2 and having wandered from place to place1 he came at last to ,benares1 and lived there with his consort in a potter's dwelling outside the town4 #ae ,and the queen bore him a son and they called him ,dghvu4 #af ,when ,dghvu had grown up1 the king thought to himself3 ',king ,brahmadatta has done us great harm1 and he is fearing our revenge2 he will seek to kill us4 ,should he find us he will slay all three of us4' ,and he sent his son away1 and ,dghvu having received a good education from his father1 applied himself diligently to learn all arts1 becoming very skilful and wise4 #ag ,at that time the barber of king ,dghti dwelt at ,benares1 and he saw the king1 his former master1 and1 being of an avaricious nature1 betrayed him to ,king ,brahmadatta4 #ah ,when ,brahmadatta1 the king of ,ksi1 heard that the fugitive king of ,kosala and his queen1 unknown and in disguise1 were living a quiet life in a potter's dwelling1 he ordered them to be bound and executed2 and the sheriff to whom the order was given seized king ,dghti and led him to the place of execution4 #ai ,while the captive king was being led through the streets of ,benares he saw his son who had returned to visit his parents1 and1 careful not to betray the presence of his son1 yet anxious to communicate to him his last advice1 he cried3 ',o ,dghvu1 my son6 ,be not far-sighted1 be not near-sighted1 for not by hatred is hatred appeased2 hatred is appeased by not-hatred only4' #bj ,the king and queen of ,kosala were executed1 but ,dghvu their son bought strong wine and made the guards drunk4 ,when the night arrived he laid the bodies of his parents upon a funeral pyre and burned them with all honors and religious rites4 #ba ,when king ,brahmadatta heard of it1 he became afraid1 for he thought1 ',dghvu1 the son of king ,dghti1 is a wise youth and he will take revenge for the death of his parents4 ,if he espies a favorable opportunity1 he will assassinate me4' #bb ,young ,dghvu went to the forest and wept to his heart's content4 ,then he wiped his tears and returned to ,benares4 ,hearing that assistants were wanted in the royal elephants' stable1 he offered his services and was engaged by the master of the elephants4 #bc ,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 heart4 ,and having inquired among his attendants who the singer might be1 was told that the master of the elephants had in his service a young man of great accomplishments1 and beloved by all his comrades4 ,they said1 ',he is wont to sing to the lute1 and he must have been the singer that gladdened the heart of the king4' #bd ,and the king summoned the young man before him and1 being much pleased with ,dghvu1 gave him employment in the royal castle4 ,observing how wisely the youth acted1 how modest he was and yet punctilious in the performance of his work1 the king very soon gave him a position of trust4 #be ,now it came to pass that the king went hunting and became separated from his retinue1 young ,dghvu alone remaining with him4 ,and the king worn out from the hunt laid his head in the lap of young ,dghvu and slept4 #bf ,and ,dghvu thought3 ',people will forgive great wrongs which they have suffered1 but they will never be at ease about the wrongs which they themselves have done4 ,they will persecute their victims to the bitter end4 ,this king ,brahmadatta has done us great injury1 he robbed us of our kingdom and slew my father and my mother4 ,he is now in my power4' ,thinking thus he unsheathed his sword4 #bg ,then ,dghvu thought of the last words of his father4 ',be not far-sighted1 be not near-sighted4 ,for not by hatred is hatred appeased4 ,hatred is appeased by not-hatred alone4' ,thinking thus1 he put his sword back into the sheath4 #bh ,the king became restless in his sleep and he awoke1 and when the youth asked1 ',why art thou frightened1 ,o king8' he replied3 ',my sleep is always restless because ,i often dream that young ,dghvu is coming upon me with his sword4 ,while ,i lay here with my head in thy lap ,i dreamed the dreadful dream again2 and ,i awoke full of terror and alarm4' #bi ,then the youth1 laying his left hand upon the defenceless king's head and with his right hand drawing his sword1 said3 ',i am ,dghvu1 the son of king ,dghti1 whom thou hast robbed of his kingdom and slain together with his queen1 my mother4 ,i know that men overcome the hatred entertained for wrongs which they have suffered much more easily than for the wrongs which they have done1 and so ,i cannot expect that thou wilt take pity on me2 but now a chance for revenge has come to me4' #cj ,the king seeing that he was at the mercy of young ,dghvu raised his hands and said3 ',grant me my life1 my dear ,dghvu1 grant me my life4 ,i shall be forever grateful to thee4' #ca ,and ,dghvu said without bitterness or ill-will3 ',how can ,i grant thee thy life1 ,o king1 since my life is endangered by thee4 ,i do not mean to take thy life4 ,it is thou1 ,o king1 who must grant me my life4' #cb ,and the king said3 ',well1 my dear ,dghvu1 then grant me my life1 and ,i will grant thee thine4' #cc ,thus1 king ,brahmadatta of ,ksi and young ,dghvu granted each other's life and took each other's hand and swore an oath not to do any harm to each other4 #cd ,and king ,brahmadatta of ,ksi said to young ,dghvu3 ',why did thy father say to thee in the hour of his death3 ,be not far-sighted1 be not near-sighted1 for hatred is not appeased by hatred4 ,hatred is appeased by not-hatred alone1--what did thy father mean by that8' #ce ,the youth replied3 ',when my father1 ,o king1 in the hour of his death said3 ,be not far-sighted1 he meant1 ,let not thy hatred go far4 ,and when my father said1 ,be not near-sighted1 he meant1 ,be not hasty to fall out with thy friends4 ,and when he said1 ,for not by hatred is hatred appeased2 hatred is appeased by not-hatred1 he meant this3 ,thou hast killed my father and mother1 ,o king1 and if ,i should deprive thee of thy life1 then thy partisans in turn would take away my life2 my partisans again would deprive thine of their lives4 ,thus by hatred1 hatred would not be appeased4 ,but now1 ,o king1 thou hast granted me my life1 and ,i have granted thee thine2 thus by not-hatred hatred has been appeased4' #cf ,then king ,brahmadatta of ,ksi thought3 ',how wise is young ,dghvu that he understands in its full extent the meaning of what his father spoke concisely4' ,and the king gave him back his father's kingdom and gave him his daughter in marriage4 #cg ,having finished the story1 the ,blessed ,one said3 ,brethren1 ye are my lawful sons in the faith1 begotten by the words of my mouth4 ,children ought not to trample under foot the counsel given them by their father2 do ye henceforth follow my admonitions4 #ch ,then the bhikkhus met in conference2 they discussed their differences in mutual good will1 and the concord of the ,sangha was re-established4 #ci ,,xxxviii4 ,,the ,,bhikkhus ,,rebuked4 ,and it happened that the ,blessed ,one walked up and down in the open air unshod4 #a ,when the elders saw that the ,blessed ,one walked unshod1 they put away their shoes and did likewise4 ,but the novices did not heed the example of their elders and kept their feet covered4 #b ,some of the brethren noticed the irreverent behavior of the novices and told the ,blessed ,one2 and the ,blessed ,one rebuked the novices and said3 ,if the brethren1 even now1 while ,i am yet living1 show so little respect and courtesy to one another1 what will they do when ,i have passed away8 #c ,and the ,blessed ,one was filled with anxiety for the welfare of the truth2 and he continued3 #d ,even the laymen1 ,o bhikkhus1 who move in the world1 pursuing some handicraft that they may procure them a living1 will be respectful1 affectionate1 and hospitable to their teachers4 ,do ye1 therefore1 ,o bhikkhus1 so let your light shine forth1 that ye1 having left the world and devoted your entire life to religion and to religious discipline1 may observe the rules of decency1 be respectful1 affectionate1 and hospitable to your teachers and superiors1 or those who rank as your teachers and superiors4 ,your demeanor1 ,o bhikkhus1 does not conduce to the conversion of the unconverted and to the increase of the number of the faithful4 ,it serves1 ,o bhikkhus1 to repel the unconverted and to estrange them4 ,i exhort you to be more considerate in the future1 more thoughtful and more respectful #e ,,xxxix4 ,,devadatta4 ,when ,devadatta1 the son of ,suprabuddha and a brother of ,yasodhar1 became a disciple1 he cherished the hope of attaining the same distinctions and honors as ,gotama ,siddhattha4 ,being disappointed in his ambitions1 he conceived in his heart a jealous hatred1 and1 attempting to excel the ,perfect ,one in virtue1 he found fault with his regulations and reproved them as too lenient4 #a ,devadatta went to ,rjagaha and gained the ear of ,ajtasattu1 the son of ,king ,bimbisra4 ,and ,ajtasattu built a new vihra for ,devadatta1 and founded a sect whose disciples were pledged to severe rules and self-mortification4 #b ,soon afterwards the ,blessed ,one himself came to ,rjagaha and stayed at the ,veluvana vihra4 #c ,devadatta called on the ,blessed ,one1 requesting him to sanction his rules of greater stringency1 by which a greater holiness might be procured4 ,the body1 he said1 consists of its thirty-two parts and has no divine attributes4 ,it is conceived in sin and born in corruption4 ,its attributes are liability to pain and dissolution1 for it is impermanent4 ,it is the receptacle of karma which is the curse of our former existences2 it is the dwelling-place of sin and diseases and its organs constantly discharge disgusting secretions4 ,its end is death and its goal the charnel house4 ,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-hills4 #d ,the ,blessed ,one said3 ,truly1 the body is full of impurity and its end is the charnel house1 for it is impermanent and destined to be dissolved into its elements4 ,but being the receptacle of karma1 it lies in our power to make it a vessel of truth and not of evil4 ,it is not good to indulge in the pleasures of the body1 but neither is it good to neglect our bodily needs and to heap filth upon impurities4 ,the lamp that is not cleansed and not filled with oil will be extinguished1 and a body that is unkempt1 unwashed1 and weakened by penance will not be a fit receptacle for the light of truth4 ,attend to your body and its needs as you would treat a wound which you care for without loving it4 ,severe rules will not lead the disciples on the middle path which ,i have taught4 ,certainly1 no one can be prevented from keeping more stringent rules1 if he sees fit to do so1 but they should not be imposed upon any one1 for they are unnecessary4 #e ,thus the ,tathgata refused ,devadatta's proposal2 and ,devadatta left the ,buddha and went into the vihra speaking evil of the ,lord's path of salvation as too lenient and altogether insufficient4 #f ,when the ,blessed ,one heard of ,devadatta's intrigues1 he said3 ,among men there is no one who is not blamed4 ,people blame him who sits silent and him who speaks1 they also blame the man who preaches the middle path4 #g ,devadatta instigated ,ajtasattu to plot against his father ,bimbisra1 the king1 so that the prince would no longer be subject to him2 ,bimbisra was imprisoned by his son in a tower where he died leaving the kingdom of ,magadha to his son ,ajtasattu4 #h ,the new king listened to the evil advice of ,devadatta1 and he gave orders to take the life of the ,tathgata4 ,however1 the murderers sent out to kill the ,lord could not perform their wicked deed1 and became converted as soon as they saw him and listened to his preaching4 ,the rock hurled down from a precipice upon the great ,master split in twain1 and the two pieces passed by on either side without doing any harm4 ,nalagiri1 the wild elephant let loose to destroy the ,lord1 became gentle in his presence2 and ,ajtasattu1 suffering greatly from the pangs of his conscience1 went to the ,blessed ,one and sought peace in his distress4 #i ,the ,blessed ,one received ,ajtasattu kindly and taught him the way of salvation2 but ,devadatta still tried to become the founder of a religious school of his own4 #aj ,devadatta did not succeed in his plans and having been abandoned by many of his disciples1 he fell sick1 and then repented4 ,he entreated those who had remained with him to carry his litter to the ,buddha1 saying3 ,take me1 children1 take me to him2 though ,i have done evil to him1 ,i am his brother-in-law4 ,for the sake of our relationship the ,buddha will save me4 ,and they obeyed1 although reluctantly4 #aa ,and ,devadatta in his impatience to see the ,blessed ,one rose from his litter while his carriers were washing their hands4 ,but his feet burned under him2 he sank to the ground2 and1 having chanted a hymn on the ,buddha1 died4 #ab ,,xl4 ,,name ,,and ,,form4 ,on one occasion the ,blessed ,one entered the assembly hall and the brethren hushed their conversation4 #a ,when they had greeted him with clasped hands1 they sat down and became composed4 ,then the ,blessed ,one said3 ,your minds are inflamed with intense interest2 what was the topic of your discussion8 #b ,and ,sriputta rose and spake3 ,world-honored master1 we were discussing the nature of man's own existence4 ,we were trying to grasp the mixture of our own being which is called ,name and ,form4 ,every human being consists of conformations1 and there are three groups which are not corporeal4 ,they are sensation1 perception1 and the dispositions1 all three constitute consciousness and mind1 being comprised under the term ,name4 ,and there are four elements1 the earthy element1 the watery element1 the fiery element1 and the gaseous element1 and these four elements constitute man's bodily form1 being held together so that this machine moves like a puppet4 ,how does this name and form endure and how can it live8 #c ,said the ,blessed ,one3 ,life is instantaneous and living is dying4 ,just as a chariot-wheel in rolling rolls only at one point of the tire1 and in resting rests only at one point2 in exactly the same way1 the life of a living being lasts only for the period of one thought4 ,as soon as that thought has ceased the being is said to have ceased4 #d ,as it has been said3--',the being of a past moment of thought has lived1 but does not live1 nor will it live4 ,the being of a future moment of thought will live1 but has not lived1 nor does it live4 ,the being of the present moment of thought does live1 but has not lived1 nor will it live4' #e ,as to ,name and ,form we must understand how they interact4 ,name has no power of its own1 nor can it go on of its own impulse1 either to eat1 or to drink1 or to utter sounds1 or to make a movement4 ,form also is without power and cannot go on of its own impulse4 ,it has no desire to eat1 or to drink1 or to utter sounds1 or to make a movement4 ,but ,form goes on when supported by ,name1 and ,name when supported by ,form4 ,when ,name has a desire to eat1 or to drink1 or to utter sounds1 or to make a movement1 then ,form eats1 drinks1 utters sounds1 makes a movement4 #f ,it is as if two men1 the one blind from birth and the other a cripple1 were desirous of going traveling1 and the man blind from birth were to say to the cripple as follows3 ',see here6 ,i am able to use my legs1 but ,i have no eyes with which to see the rough and the smooth places in the road4' #g ,and the cripple were to say to the man blind from birth as follows3 ',see here6 ,i am able to use my eyes1 but ,i have no legs with which to go forward and back4' #h ,and the man blind from birth1 pleased and delighted1 were to mount the cripple on his shoulders4 ,and the cripple sitting on the shoulders of the man blind from birth were to direct him1 saying1 ',leave the left and go to the right2 leave the right and go to the left4' #i ,here the man blind from birth is without power of his own1 and weak1 and cannot go of his own impulse or might4 ,the cripple also is without power of his own1 and weak1 and cannot go of his own impulse or might4 ,yet when they mutually support one another it is not impossible for them to go4 #aj ,in exactly the same way ,name is without power of its own1 and cannot spring up of its own might1 nor perform this or that action4 ,form also is without power of its own1 and cannot spring up of its own might1 nor perform this or that action4 ,yet when they mutually support one another it is not impossible for them to spring up and go on4 #aa ,there is no material that exists for the production of ,name and ,form2 and when ,name and ,form cease1 they do not go anywhither in space4 ,after ,name and ,form have ceased1 they do not exist anywhere in the shape of heaped-up music material4 ,thus when a lute is played upon1 there is no previous store of sound2 and when the music ceases it does not go anywhither in space4 ,when it has ceased1 it exists nowhere in a stored-up state4 ,having previously been non-existent1 it came into existence on account of the structure and stem of the lute and the exertions of the performer2 and as it came into existence so it passes away4 ,in exactly the same way1 all the elements of being1 both corporeal and non-corporeal come into existence after having previously been non-existent2 and having come into existence pass away4 #ab ,there is not a self residing in ,name and ,form1 but the cooperation of the conformations produces what people call a man4 #ac ,just as the word 'chariot' is but a mode of expression for axle1 wheels1 the chariot-body and other constituents in their proper combination1 so a living being is the appearance of the groups with the four elements as they are joined in a unit4 ,there is no self in the carriage and there is no self in man4 #ad ,o bhikkhus1 this doctrine is sure and an eternal truth1 that there is no self outside of its parts4 ,this self of ours which constitutes ,name and ,form is a combination of the groups with the four elements1 but there is no ego entity1 no self in itself4 #ae ,paradoxical though it may sound3 ,there is a path to walk on1 there is walking being done1 but there is no traveler4 ,there are deeds being done1 but there is no doer4 ,there is a blowing of the air1 but there is no wind that does the blowing4 ,the thought of self is an error and all existences are as hollow as the plantain tree and as empty as twirling water bubbles4 #af ,therefore1 ,o bhikkhus1 as there is no self1 there is no transmigration of a self2 but there are deeds and the continued effect of deeds4 ,there is a rebirth of karma2 there is reincarnation4 ,this rebirth1 this reincarnation1 this reappearance of the conformations is continuous and depends on the law of cause and effect4 ,just as a seal is impressed upon the wax reproducing the configurations of its device1 so the thoughts of men1 their characters1 their aspirations are impressed upon others in continuous transference and continue their karma1 and good deeds will continue in blessings while bad deeds will continue in curses4 #ag ,there is no entity here that migrates1 no self is transferred from one place to another2 but there is a voice uttered here and the echo of it comes back4 ,the teacher pronounces a stanza and the disciple who attentively listens to his teacher's instruction1 repeats the stanza4 ,thus the stanza is reborn in the mind of the disciple4 #ah ,the body is a compound of perishable organs4 ,it is subject to decay2 and we should take care of it as of a wound or a sore2 we should attend to its needs without being attached to it1 or loving it4 #ai ,the body is like a machine1 and there is no self in it that makes it walk or act1 but the thoughts of it1 as the windy elements1 cause the machine to work4 #bj ,the body moves about like a cart4 ,therefore 'tis said3 #ba ,as ships are by the wind impelled1 ,as arrows from their bowstrings speed1 ,so likewise when the body moves ,the windy element must lead4 #bb ,machines are geared to work by ropes2 ,so too this body is1 in fact1 ,directed by a mental pull ,whene'er it stand or sit or act4 #bc ,no independent self is here ,that could intrinsic forces prove ,to make man act without a cause1 ,to make him stand or walk or move4 #bd ,he only who utterly abandons all thought of the ego escapes the snares of the ,evil ,one2 he is out of the reach of ,mra4 #be ,thus says the pleasure-promising tempter3 #bf ,so long as to the things ,called 'mine' and ',i' and 'me' ,thine anxious heart still clings1 ,my snares thou canst not flee4 #bg ,the faithful disciple replies3 #bh ,naught's mine and naught of me1 ,the self ,i do not mind6 ,thus ,mra1 ,i tell thee1 ,my path thou canst not find4 #bi ,dismiss the error of the self and do not cling to possessions which are transient but perform deeds that are good1 for deeds are enduring and in deeds your karma continues4 #cj ,since then1 ,o bhikkhus1 there is no self1 there can not be any after life of a self4 ,therefore abandon all thought of self4 ,but since there are deeds and since deeds continue1 be careful with your deeds4 #ca ,all beings have karma as their portion3 they are heirs of their karma2 they are sprung from their karma2 their karma is their kinsman2 their karma is their refuge2 karma allots beings to meanness or to greatness4 #cb ,assailed by death in life's last throes ,on quitting all thy joys and woes ,what is thine own1 thy recompense8 ,what stays with thee when passing hence8 ,what like a shadow follows thee ,and will ,beyond thine heirloom be8 #cc ,t'is deeds1 thy deeds1 both good and bad2 ,naught else can after death be had4 ,thy deeds are thine1 thy recompense2 ,they are thine own when going hence2 ,they like a shadow follow thee ,and will ,beyond thine heirloom be4 #cd ,let all then here perform good deeds1 ,for future weal a treasure store2 ,there to reap crops from noble seeds1 ,a bliss increasing evermore4 #ce ,,xli4 ,,the ,,goal4 ,and the ,blessed ,one thus addressed the bhikkhus3 #a ,it is through not understanding the four noble truths1 ,o bhikkhus1 that we had to wander so long in the weary-path of samsra1 both you and ,i4 #b ,through contact thought is born from sensation1 and is reborn by a reproduction of its form4 ,starting from the simplest forms1 the mind rises and falls according to deeds1 but the aspirations of a ,bodhisatta pursue the straight path of wisdom and righteousness1 until they reach perfect enlightenment in the ,buddha4 #c ,all creatures are what they are through the karma of their deeds done in former and in present existences4 #d ,the rational nature of man is a spark of the true light2 it is the first step on the upward road4 ,but new births are required to insure an ascent to the summit of existence1 the enlightenment of mind and heart1 where the immeasurable light of moral comprehension is gained which is the source of all righteousness4 #e ,having attained this higher birth1 ,i have found the truth and have taught you the noble path that leads to the city of peace4 #f ,i have shown you the way to the lake of ,ambrosia1 which washes away all evil desire4 #g ,i have given you the refreshing drink called the perception of truth1 and he who drinks of it becomes free from excitement1 passion1 and wrong-doing4 #h ,the very gods envy the bliss of him who has escaped from the floods of passion and has climbed the shores of ,nirvna4 ,his heart is cleansed from all defilement and free from all illusion4 #i ,he is like unto the lotus which grows in the water1 yet not a drop of water adheres to its petals4 #aj ,the man who walks in the noble path lives in the world1 and yet his heart is not defiled by worldly desires4 #aa ,he who does not see the four noble truths1 he who does not understand the three characteristics and has not grounded himself in the uncreate1 has still a long path to traverse by repeated births through the desert of ignorance with its mirages of illusion and through the morass of wrong4 #ab ,but now that you have gained comprehension1 the cause of further migrations and aberrations is removed4 ,the goal is reached4 ,the craving of selfishness is destroyed1 and the truth is attained4 #ac ,this is true deliverance2 this is salvation2 this is heaven and the bliss of a life immortal4 #ad ,,xlii4 ,,miracles ,,forbidden4 ,jotikkha1 the son of ,subhadda1 was a householder living in ,rjagaha4 ,having received a precious bowl of sandalwood decorated with jewels1 he erected a long pole before his house and put the bowl on its top with this legend3 ,should a samana take this bowl down without using a ladder or a stick with a hook1 or without climbing the pole1 but by magic power1 he shall receive as reward whatever he desires4 #a ,and the people came to the ,blessed ,one1 full of wonder and their mouths overflowing with praise1 saying3 ,great is the ,tathgata4 ,his disciples perform miracles4 ,kassapa1 the disciple of the ,buddha1 saw the bowl on ,jotikkha's pole1 and1 stretching out his hand1 he took it down1 carrying it away in triumph to the vihra4 #b ,when the ,blessed ,one heard what had happened1 he went to ,kassapa1 and1 breaking the bowl to pieces1 forbade his disciples to perform miracles of any kind4 #c ,soon after this it happened that in one of the rainy seasons many bhikkhus were staying in the ,vajj territory during a famine4 ,and one of the bhikkhus proposed to his brethren that they should praise one another to the householders of the village1 saying3 ,this bhikkhu is a saint1 he has seen celestial visions2 and that bhikkhu possesses supernatural gifts2 he can work miracles4 ,and the villagers said3 ,it is lucky1 very lucky for us1 that such saints are spending the rainy season with us4 ,and they gave willingly and abundantly1 and the bhikkhus prospered and did not surfer from the famine4 #d ,when the ,blessed ,one heard it1 he told nanda to call the bhikkhus together1 and he asked them3 ,tell me1 ,o bhikkhus1 when does a bhikkhu cease to be a bhikkhu8 #e ,and ,sriputta replied3 #f ,an ordained disciple must not commit any unchaste act4 ,the disciple who commits an unchaste act is no longer a disciple of the ,sakyamuni4 #g ,again1 an ordained disciple must not take except what has been given him4 ,the disciple who takes1 be it so little as a penny's worth1 is no longer a disciple of the ,sakyamuni4 #h ,and lastly1 an ordained disciple must not knowingly and malignantly deprive any harmless creature of life1 not even an earth-worm or an ant4 ,the disciple who knowingly and malignantly deprives any harmless creature of its life is no longer a disciple of the ,sakyamuni4 #i ,these are the three great prohibitions4 #aj ,and the ,blessed ,one addressed the bhikkhus and said3 #aa ,there is another great prohibition which ,i declare to you3 #ab ,an ordained disciple must not boast of any superhuman perfection4 ,the disciple who with evil intent and from covetousness boasts of a superhuman perfection1 be it celestial visions or miracles1 is no longer a disciple of the ,sakyamuni4 #ac ,i forbid you1 ,o bhikkhus1 to employ any spells or supplications1 for they are useless1 since the law of karma governs all things4 ,he who attempts to perform miracles has not understood the doctrine of the ,tathgata4 #ad ,,xliii4 ,,the ,,vanity ,,of ,,worldliness4 ,there was a poet who had acquired the spotless eye of truth1 and he believed in the ,buddha1 whose doctrine gave him peace of mind and comfort in the hour of affliction4 #a ,and it happened that an epidemic swept over the country in which he lived1 so that many died1 and the people were terrified4 ,some of them trembled with fright1 and in anticipation of their fate were smitten with all the horrors of death before they died1 while others began to be merry1 shouting loudly1 ,let us enjoy ourselves to-day1 for we know not whether to-morrow we shall live2 yet was their laughter no genuine gladness1 but a mere pretence and affectation4 #b ,among all these worldly men and women trembling with anxiety1 the ,buddhist poet lived in the time of the pestilence1 as usual1 calm and undisturbed1 helping wherever he could and ministering unto the sick1 soothing their pains by medicine and religious consolation4 #c ,and a man came to him and said3 ,my heart is nervous and excited1 for ,i see people die4 ,i am not anxious about others1 but ,i tremble because of myself4 ,help me2 cure me of my fear4 #d ,the poet replied3 ,there is help for him who has compassion on others1 but there is no help for thee so long as thou clingest to thine own self alone4 ,hard times try the souls of men and teach them righteousness and charity4 ,canst thou witness these sad sights around thee and still be filled with selfishness8 ,canst thou see thy brothers1 sisters1 and friends suffer1 yet not forget the petty cravings and lust of thine own heart8 #e ,noticing the desolation in the mind of the pleasure-seeking man1 the ,buddhist poet composed this song and taught it to the brethren in the vihra3 #f ,unless refuge you take in the ,buddha and find in ,nirvna rest ,your life is but vanity--empty and desolate vanity4 ,to see the world is idle1 and to enjoy life is empty4 ,the world1 including man1 is but like a phantom1 and the hope of heaven is as a mirage4 #g ,the worldling seeks pleasures fattening himself like a caged fowl4 ,but the ,buddhist saint flies up to the sun like the wild crane4 ,the fowl in the coop has food but will soon be boiled in the pot4 ,no provisions are given to the wild crane1 but the heavens and the earth are his4 #h ,the poet said3 ,the times are hard and teach the people a lesson2 yet do they not heed it4 ,and he composed another poem on the vanity of worldliness3 #i ,it is good to reform1 and it is good to exhort people to reform4 ,the things of the world will all be swept away4 ,let others be busy and buried with care4 ,my mind all unvexed shall be pure4 #aj ,after pleasures they hanker and find no satisfaction2 ,riches they covet and can never have enough4 ,they are like unto puppets held up by a string4 ,when the string breaks they come down with a shock4 #aa ,in the domain of death there are neither great nor small2 ,neither gold nor silver is used1 nor precious jewels4 ,no distinction is made between the high and the low4 ,and daily the dead are buried beneath the fragrant sod4 #ab ,look at the sun setting behind the western hills4 ,you lie down to rest1 but soon the cock will announce morn4 ,reform to-day and do not wait until it be too late4 ,do not say it is early1 for the time quickly passes by4 #ac ,it is good to reform and it is good to exhort people to reform4 ,it is good to lead a righteous life and take refuge in the ,buddha's name4 ,your talents may reach to the skies1 your wealth may be untold-- ,but all is in vain unless you attain the peace of ,nirvna4 #ad ,,xliv4 ,,secrecy ,,and ,,publicity4 ,the ,buddha said3 ,three things1 ,o disciples1 are characterized by secrecy3 love affairs1 priestly wisdom1 and all aberrations from the path of truth4 #a ,women who are in love1 ,o disciples1 seek secrecy and shun publicity2 priests who claim to be in possession of special revelations1 ,o disciples1 seek secrecy and shun publicity2 all those who stray from the path of truth1 ,o disciples1 seek secrecy and shun publicity4 #b ,three things1 ,o disciples1 shine before the world and cannot be hidden4 ,what are the three8 #c ,the moon1 ,o disciples1 illumines the world and cannot be hidden2 the sun1 ,o disciples1 illumines the world and cannot be hidden2 and the truth proclaimed by the ,tathgata illumines the world and cannot be hidden4 ,these three things1 ,o disciples1 illumine the world and cannot be hidden4 ,there is no secrecy about them4 #d ,,xlv4 ,,the ,,annihilation ,,of ,,suffering4 ,and the ,buddha said3 ,what1 my friends1 is evil8 #a ,killing is evil2 stealing is evil2 yielding to sexual passion is evil2 lying is evil2 slandering is evil2 abuse is evil2 gossip is evil2 envy is evil2 hatred is evil2 to cling to false doctrine is evil2 all these things1 my friends1 are evil4 #b ,and what1 my friends1 is the root of evil8 #c ,desire is the root of evil2 hatred is the root of evil2 illusion is the root of evil2 these things are the root of evil4 #d ,what1 however1 is good8 #e ,abstaining from killing is good2 abstaining from theft is good2 abstaining from sensuality is good2 abstaining from falsehood is good2 abstaining from slander is good2 suppression of unkindness is good2 abandoning gossip is good2 letting go all envy is good2 dismissing hatred is good2 obedience to the truth is good2 all these things are good4 #f ,and what1 my friends1 is the root of the good8 #g ,freedom from desire is the root of the good2 freedom from hatred and freedom from illusion2 these things1 my friends1 are the root of the good4 #h ,what1 however1 ,o brethren1 is suffering8 ,what is the origin of suffering8 ,what is the annihilation of suffering8 #i ,birth is suffering2 old age is suffering2 disease is suffering2 death is suffering2 sorrow and misery are suffering2 affliction and despair are suffering2 to be united with loathsome things is suffering2 the loss of that which we love and the failure in attaining that which is longed for are suffering2 all these things1 ,o brethren1 are suffering4 #aj ,and what1 ,o brethren1 is the origin of suffering8 #aa ,it is lust1 passion1 and the thirst for existence that yearns for pleasure everywhere1 leading to a continual rebirth6 ,it is sensuality1 desire1 selfishness2 all these things1 ,o brethren1 are the origin of suffering4 #ab ,and what is the annihilation of suffering8 #ac ,the radical and total annihilation of this thirst and the abandonment1 the liberation1 the deliverance from passion1 that1 ,o brethren1 is the annihilation of suffering4 #ad ,and what1 ,o brethren1 is the path that leads to the annihilation of suffering8 #ae ,it is the holy eightfold path that leads to the annihilation of suffering1 which consists of1 right views1 right decision1 right speech1 right action1 right living1 right struggling1 right thoughts1 and right meditation4 #af ,in so far1 ,o friends1 as a noble youth thus recognizes suffering and the origin of suffering1 as he recognizes the annihilation of suffering1 and walks on the path that leads to the annihilation of suffering1 radically forsaking passion1 subduing wrath1 annihilating the vain conceit of the ,i-am1 leaving ignorance1 and attaining to enlightenment1 he will make an end of all suffering even in this life4 #ag ,,xlvi4 ,,avoiding ,,the ,,ten ,,evils4 ,the ,buddha said3 ,all acts of living creatures become bad by ten things1 and by avoiding the ten things they become good4 ,there are three evils of the body1 four evils of the tongue1 and three evils of the mind4 #a ,the evils of the body are1 murder1 theft1 and adultery1 of the tongue1 lying1 slander1 abuse1 and idle talk2 of the mind1 covetousness1 hatred1 and error4 #b ,i exhort you to avoid the ten evils3 #c ,i4 ,kill not1 but have regard for life4 #d ,,ii4 ,steal not1 neither do ye rob2 but help everybody to be master of the fruits of his labor4 #e ,,iii4 ,abstain from impurity1 and lead a life of chastity4 #f ,,iv4 ,lie not1 but be truthful4 ,speak the truth with discretion1 fearlessly and in a loving heart4 #g ,v4 ,invent not evil reports1 neither do ye repeat them4 ,carp not1 but look for the good sides of your fellow-beings1 so that ye may with sincerity defend them against their enemies4 #h ,,vi4 ,swear not1 but speak decently and with dignity4 #i ,,vii4 ,waste not the time with gossip1 but speak to the purpose or keep silence4 #aj ,,viii4 ,covet not1 nor envy1 but rejoice at the fortunes of other people4 #aa ,,ix4 ,cleanse your heart of malice and cherish no hatred1 not even against your enemies2 but embrace all living beings with kindness4 #ab ,x4 ,free your mind of ignorance and be anxious to learn the truth1 especially in the one thing that is needful1 lest you fall a prey either to scepticism or to errors4 ,scepticism will make you indifferent and errors will lead you astray1 so that you shall not find the noble path that leads to life eternal4 #ac ,,xlvii4 ,,the ,,preacher',s ,,mission4 ,and the ,blessed ,one said to his disciples3 #a ,when ,i have passed away and can no longer address you and edify your minds with religious discourse1 select from among you men of good family and education to preach the truth in my stead4 ,and let those men be invested with the robes of the ,tathgata1 let them enter into the abode of the ,tathgata1 and occupy the pulpit of the ,tathgata4 #b ,the robe of the ,tathgata is sublime forbearance and patience4 ,the abode of the ,tathgata is charity and love of all beings4 ,the pulpit of the ,tathgata is the comprehension of the good law in its abstract meaning as well as in its particular application4 #c ,the preacher must propound the truth with unshrinking mind4 ,he must have the power of persuasion rooted in virtue and in strict fidelity to his vows4 #d ,the preacher must keep in his proper sphere and be steady in his course4 ,he must not flatter his vanity by seeking the company of the great1 nor must he keep company with persons who are frivolous and immoral4 ,when in temptation1 he should constantly think of the ,buddha and he will conquer4 #e ,all who come to hear the doctrine1 the preacher must receive with benevolence1 and his sermon must be without invidiousness4 #f ,the preacher must not be prone to carp at others1 or to blame other preachers2 nor speak scandal1 nor propagate bitter words4 ,he must not mention by name other disciples to vituperate them and reproach their demeanor4 #g ,clad in a clean robe1 dyed with good color1 with appropriate undergarments1 he must ascend the pulpit with a mind free from blame and at peace with the whole world4 #h ,he must not take delight in quarrelous disputations or engage in controversies so as to show the superiority of his talents1 but be calm and composed4 #i ,no hostile feelings shall reside in his heart1 and he must never abandon the disposition of charity toward all beings4 ,his sole aim must be that all beings become ,buddhas4 #aj ,let the preacher apply himself with zeal to his work1 and the ,tathgata will show to him the body of the holy law in its transcendent glory4 ,he shall be honored as one whom the ,tathgata has blessed4 ,the ,tathgata blesses the preacher and also those who reverently listen to him and joyfully accept the doctrine4 #aa ,all those who receive the truth will find perfect enlightenment4 ,and1 verily1 such is the power of the doctrine that even by the reading of a single stanza1 or by reciting1 copying1 and keeping in mind a single sentence of the good law1 persons may be converted to the truth and enter the path of righteousness which leads to deliverance from evil4 #ab ,creatures that are swayed by impure passions1 when they listen to the voice1 will be purified4 ,the ignorant who are infatuated with the follies of the world will1 when pondering on the profundity of the doctrine1 acquire wisdom4 ,those who act under the impulse of hatred will1 when taking refuge in the ,buddha1 be filled with good-will and love4 #ac ,a preacher must be full of energy and cheerful hope1 never tiring and never despairing of final success4 #ad ,a preacher must be like a man in quest of water who digs a well in an arid tract of land4 ,so long as he sees that the sand is dry and white1 he knows that the water is still far off4 ,but let him not be troubled or give up the task as hopeless4 ,the work of removing the dry sand must be done so that he can dig down deeper into the ground4 ,and often the deeper he has to dig1 the cooler and purer and more refreshing will the water be4 #ae ,when after some time of digging he sees that the sand becomes moist1 he accepts it as a token that the water is near4 #af ,so long as the people do not listen to the words of truth1 the preacher knows that he has to dig deeper into their hearts2 but when they begin to heed his words he apprehends that they will soon attain enlightenment4 #ag ,into your hands1 ,o ye men of good family and education who take the vow of preaching the words of the ,tathgata1 the ,blessed ,one transfers1 intrusts1 and commends the good law of truth4 #ah ,receive the good law of truth1 keep it1 read and reread it1 fathom it1 promulgate it1 and preach it to all beings in all the quarters of the universe4 #ai ,the ,tathgata is not avaricious1 nor narrow-minded1 and he is willing to impart the perfect ,buddha-knowledge unto all who are ready and willing to receive it4 ,be ye like unto him4 ,imitate him and follow his example in bounteously giving1 showing1 and bestowing the truth4 #bj ,gather round you hearers who love to listen to the benign and comforting words of the law2 rouse the unbelievers to accept the truth and fill them with delight and joy4 ,quicken them1 edify them1 and lift them higher and higher until they see the truth face to face in all its splendor and infinite glory4 #ba ,when the ,blessed ,one had thus spoken1 the disciples said3 #bb ,o thou who rejoicest in kindness having its source in compassion1 thou great cloud of good qualities and of benevolent mind1 thou quenchest the fire that vexeth living beings1 thou pourest out nectar1 the rain of the law6 #bc ,we shall do1 ,o ,lord1 what the ,tathgata commands4 ,we shall fulfil his behest2 the ,lord shall find us obedient to his words4 #bd ,and this vow of the disciples resounded through the universe1 and like an echo it came back from all the ,bodhisattas who are to be and will come to preach the good law of ,truth to future generations4 #be ,and the ,blessed ,one said3 ,the ,tathgata is like unto a powerful king who rules his kingdom with righteousness1 but being attacked by envious enemies goes out to wage war against his foes4 ,when the king sees his soldiers fight he is delighted with their gallantry and will bestow upon them donations of all kinds4 ,ye are the soldiers of the ,tathgata1 while ,mra1 the ,evil ,one1 is the enemy who must be conquered4 ,and the ,tathgata will give to his soldiers the city of ,nirvna1 the great capital of the good law4 ,and when the enemy is overcome1 the ,dharma-rja1 the great king of truth1 will bestow upon all his disciples the most precious crown which jewel brings perfect enlightenment1 supreme wisdom1 and undisturbed peace4 #bf ,,the ,,teacher4 ,,xlviii4 ,,the ,,dhammapada4 ,this is the ,dhammapada1 the path of religion pursued by those who are followers of the ,buddha3 #a ,creatures from mind their character derive2 mind-marshalled are they1 mind-made4 ,mind is the source either of bliss or of corruption4 #b ,by oneself evil is done2 by oneself one suffers2 by oneself evil is left undone2 by oneself one is purified4 ,purity and impurity belong to oneself1 no one can purify another4 #c ,you yourself must make an effort4 ,the ,tathgatas are only preachers4 ,the thoughtful who enter the way are freed from the bondage of ,mra4 #d ,he who does not rouse himself when it is time to rise2 who1 though young and strong1 is full of sloth2 whose will and thoughts are weak2 that lazy and idle man will never find the way to enlightenment4 #e ,if a man hold himself dear1 let him watch himself carefully2 the truth guards him who guards himself4 #f ,if a man makes himself as he teaches others to be1 then1 being himself subdued1 he may subdue others2 one's own self is indeed difficult to subdue4 #g ,if some men conquer in battle a thousand times a thousand men1 and if another conquer himself1 he is the greatest of conquerors4 #h ,it is the habit of fools1 be they laymen or members of the clergy1 to think1 this is done by me4 ,may others be subject to me4 ,in this or that transaction a prominent part should be played by me4 ,fools do not care for the duty to be performed or the aim to be reached1 but think of their self alone4 ,everything is but a pedestal of their vanity4 #i ,bad deeds1 and deeds hurtful to ourselves1 are easy to do2 what is beneficial and good1 that is very difficult4 #aj ,if anything is to be done1 let a man do it1 let him attack it vigorously6 #aa ,before long1 alas6 this body will lie on the earth1 despised1 without understanding1 like a useless log2 yet our thoughts will endure4 ,they will be thought again1 and will produce action4 ,good thoughts will produce good actions1 and bad thoughts will produce bad actions4 #ab ,earnestness is the path of immortality1 thoughtlessness the path of death4 ,those who are in earnest do not die2 those who are thoughtless are as if dead already4 #ac ,those who imagine they find truth in untruth1 and see untruth in truth1 will never arrive at truth1 but follow vain desires4 ,they who know truth in truth1 and untruth in untruth1 arrive at truth1 and follow true desires4 #ad ,as rain breaks through an ill-thatched house1 passion will break through an unreflecting mind4 ,as rain does not break through a well-thatched house1 passion will not break through a well-reflecting mind4 #ae ,well-makers lead the water wherever they like2 fletchets bend the arrow2 carpenters bend a log of wood2 wise people fashion themselves2 wise people falter not amidst blame and praise4 ,having listened to the law1 they become serene1 like a deep1 smooth1 and still lake4 #af ,if a man speaks or acts with an evil thought1 pain follows him as the wheel follows the foot of the ox that draws the carriage4 #ag ,an evil deed is better left undone1 for a man will repent of it afterwards2 a good deed is better done1 for having done it one will not repent4 #ah ,if a man commits a wrong let him not do it again2 let him not delight in wrongdoing2 pain is the outcome of evil4 ,if a man does what is good1 let him do it again2 let him delight in it2 happiness is the outcome of good4 #ai ,let no man think lightly of evil1 saying in his heart1 ,it will not come nigh unto me4 ,as by the falling of water-drops a water-pot is filled1 so the fool becomes full of evil1 though he gather it little by little4 #bj ,let no man think lightly of good1 saying in his heart1 ,it will not come nigh unto me4 ,as by the falling of water-drops a water-pot is filled1 so the wise man becomes full of good1 though he gather it little by little4 #ba ,he who lives for pleasure only1 his senses uncontrolled1 immoderate in his food1 idle1 and weak1 him ,mra1 the tempter1 will certainly overthrow1 as the wind throws down a weak tree4 ,he who lives without looking for pleasures1 his senses well-controlled1 moderate in his food1 faithful and strong1 him ,mra will certainly not overthrow1 any more than the wind throws down a rocky mountain4 #bb ,the fool who knows his foolishness1 is wise at least so far4 ,but a fool who thinks himself wise1 he is a fool indeed4 #bc ,to the evil-doer wrong appears sweet as honey2 he looks upon it as pleasant so long as it bears no fruit2 but when its fruit ripens1 then he looks upon it as wrong4 ,and so the good man looks upon the goodness of the ,dharma as a burden and an evil so long as it bears no fruit2 but when its fruit ripens1 then he sees its goodness4 #bd ,a hater may do great harm to a hater1 or an enemy to an enemy2 but a wrongly-directed mind will do greater mischief unto itself4 ,a mother1 a father1 or any other relative will do much good2 but a well-directed mind will do greater service unto itself4 #be ,he whose wickedness is very great brings himself down to that state where his enemy wishes him to be4 ,he himself is his greatest enemy4 ,thus a creeper destroys the life of a tree on which it finds support4 #bf ,do not direct thy thought to what gives pleasure1 that thou mayest not cry out when burning1 ,this is pain4 ,the wicked man burns by his own deeds1 as if burnt by fire4 #bg ,pleasures destroy the foolish2 the foolish man by his thirst for pleasures destroys himself as if he were his own enemy4 ,the fields are damaged by hurricanes and weeds2 mankind is damaged by passion1 by hatred1 by vanity1 and by lust4 #bh ,let no man ever take into consideration whether a thing is pleasant or unpleasant4 ,the love of pleasure begets grief and the dread of pain causes fear2 he who is free from the love of pleasure and the dread of pain knows neither grief nor fear4 #bi ,he who gives himself to vanity1 and does not give himself to meditation1 forgetting the real aim of life and grasping at pleasure1 will in time envy him who has exerted himself in meditation4 #cj ,the fault of others is easily noticed1 but that of oneself is difficult to perceive4 ,a man winnows his neighbor's faults like chaff1 but his own fault he hides1 as a cheat hides the false die from the gambler4 #ca ,if a man looks after the faults of others1 and is always inclined to take offence1 his own passions will grow1 and he is far from the destruction of passions4 #cb ,not about the perversities of others1 not about their sins of commission or omission1 but about his own misdeeds and negligences alone should a sage be worried4 #cc ,good people shine from afar1 like the snowy mountains2 had people are concealed1 like arrows shot by night4 #cd ,if a man by causing pain to others1 wishes to obtain pleasure for himself1 he1 entangled in the bonds of selfishness1 will never be free from hatred4 #ce ,let a man overcome anger by love1 let him overcome evil by good2 let him overcome the greedy by liberality1 the liar by truth6 #cf ,for hatred does not cease by hatred at any time2 hatred ceases by not-hatred1 this is an old rule4 #cg ,speak the truth1 do not yield to anger2 give1 if thou art asked2 by these three steps thou wilt become divine4 #ch ,let a wise man blow off the impurities of his self1 as a smith blows off the impurities of silver1 one by one1 little by little1 and from time to time4 #ci ,lead others1 not by violence1 but by righteousness and equity4 #dj ,he who possesses virtue and intelligence1 who is just1 speaks the truth1 and does what is his own business1 him the world will hold dear4 #da ,as the bee collects nectar and departs without injuring the flower1 or its color or scent1 so let a sage dwell in the community4 #db ,if a traveller does not meet with one who is his better1 or his equal1 let him firmly keep to his solitary journey2 there is no companionship with fools4 #dc ,long is the night to him who is awake2 long is a mile to him who is tired2 long is life to the foolish who do not know the true religion4 #dd ,better than living a hundred years1 not seeing the highest truth1 is one day in the life of a man who sees the highest truth4 #de ,some form their ,dharma arbitrarily and fabricate it artificially2 they advance complex speculations and imagine that good results are attainable only by the acceptance of their theories2 yet the truth is but one2 there are not different truths in the world4 ,having reflected on the various theories1 we have gone into the yoke with him who has shaken off all sin4 ,but shall we be able to proceed together with him8 #df ,the best of ways is the eightfold path4 ,this is the path4 ,there is no other that leads to the purifying of intelligence4 ,go on this path6 ,everything else is the deceit of ,mra1 the tempter4 ,if you go on this path1 you will make an end of pain6 ,says the ,tathgata1 ,the path was preached by me1 when ,i had understood the removal of the thorn in the flesh4 #dg ,not only by discipline and vows1 not only by much learning1 do ,i earn the happiness of release which no worldling can know4 ,bhikkhu1 be not confident as long as thou hast not attained the extinction of thirst4 ,the extinction of evil desire is the highest religion4 #dh ,the gift of religion exceeds all gifts2 the sweetness of religion exceeds all sweetness2 the delight in religion exceeds all delights2 the extinction of thirst overcomes all pain4 #di ,few are there among men who cross the river and reach the goal4 ,the great multitudes are running up and down the shore2 but there is no suffering for him who has finished his journey4 #ej ,as the lily will grow full of sweet perfume and delight upon a heap of rubbish1 thus the disciple of the truly enlightened ,buddha shines forth by his wisdom among those who are like rubbish1 among the people that walk in darkness4 #ea ,let us live happily then1 not hating those who hate us6 ,among men who hate us let us dwell free from hatred6 #eb ,let us live happily then1 free from all ailments among the ailing6 ,among men who are ailing let us dwell free from ailments6 #ec ,let us live happily1 then1 free from greed among the greedy6 ,among men who are greedy let us dwell free from greed6 #ed ,the sun is bright by day1 the moon shines by night1 the warrior is bright in his armor1 thinkers are bright in their meditation2 but among all the brightest with splendor day and night is the ,buddha1 the ,awakened1 the ,holy1 ,blessed4 #ee ,,xlix4 ,,the ,,two ,,brahmans4 ,at one time when the ,blessed ,one was journeying through ,kosala he came to the ,brahman village which is called ,manaskata4 ,there he stayed in a mango grove4 #a ,and two young ,brahmans came to him who were of different schools4 ,one was named ,vsettha and the other ,bhradvja4 ,and ,vsettha said to the ,blessed ,one3 #b ,we have a dispute as to the true path4 ,i say the straight path which leads unto a union with ,brahm is that which has been announced by the ,brahman ,pokkharasti1 while my friend says the straight path which leads unto a union with ,brahm is that which has been announced by the ,brahman ,trukkha4 #c ,now1 regarding thy high reputation1 ,o samana1 and knowing that thou art called the ,enlightened ,one1 the teacher of men and gods1 the ,blessed ,buddha1 we have come to ask thee1 are all these paths paths of salvation8 ,there are many roads all around our village1 and all lead to ,manaskata4 ,is it just so with the paths of the sages8 ,are all paths paths to salvation1 and do they all lead to a union with ,brahm8 #d ,and the ,blessed ,one proposed these questions to the two ,brahmans3 ,do you think that all paths are right8 #e ,both answered and said3 ,yes1 ,gotama1 we think so4 #f ,but tell me1 continued the ,buddha1 has any one of the ,brahmans1 versed in the ,vedas1 seen ,brahm face to face8 #g ,no1 sir6 was the reply4 #h ,but1 then1 said the ,blessed ,one1 has any teacher of the ,brahmans1 versed in the ,vedas1 seen ,brahm face to face8 #i ,the two ,brahmans said3 ,no1 sir4 #aj ,but1 then1 said the ,blessed ,one1 has any one of the authors of the ,vedas seen ,brahm face to face8 #aa ,again the two ,brahmans answered in the negative and exclaimed3 ,how can any one see ,brahm or understand him1 for the mortal cannot understand the immortal4 ,and the ,blessed ,one proposed an illustration1 saying3 #ab ,it is as if a man should make a staircase in the place where four roads cross1 to mount up into a mansion4 ,and people should ask him1 ',where1 good friend1 is this mansion1 to mount up into which you are making this staircase8 ,knowest thou whether it is in the east1 or in the south1 or in the west1 or in the north8 ,whether it is high1 or low1 or of medium size8' ,and when so asked he should answer1 ',i know it not4' ,and people should say to him1 ',but1 then1 good friend1 thou art making a staircase to mount up into something--taking it for a mansion--which all the while thou knowest not1 neither hast thou seen it4' ,and when so asked he should answer1 ',that is exactly what ,i do2 yea ,i know that ,i cannot know it4' ,what would you think of him8 ,would you not say that the talk of that man was foolish talk8 #ac ,in sooth1 ,gotama1 said the two ,brahmans1 it would be foolish talk6 #ad ,the ,blessed ,one continued3 ,then the ,brahmans should say1 ',we show you the way unto a union of what we know not and what we have not seen4' ,this being the substance of ,brahman lore1 does it not follow that their task is vain8 #ae ,it does follow1 replied ,bhradvja4 #af ,said the ,blessed ,one3 ,thus it is impossible that ,brahmans versed in the three ,vedas should be able to show the way to a state of union with that which they neither know nor have seen4 ,just as when a string of blind men are clinging one to the other4 ,neither can the foremost see1 nor can those in the middle see1 nor can the hindmost see4 ,even so1 methinks1 the talk of the ,brahmans versed in the three ,vedas is but blind talk2 it is ridiculous1 consists of mere words1 and is a vain and empty thing4 #ag ,now suppose1 added the ,blessed ,one1 that a man should come hither to the bank of the river1 and1 having some business on the other side1 should want to cross4 ,do you suppose that if he were to invoke the other bank of the river to come over to him on this side1 the bank would come on account of his praying8 #ah ,certainly not1 ,gotama4 #ai ,yet this is the way of the ,brahmans4 ,they omit the practice of those qualities which really make a man a ,brahman1 and say1 ',indra1 we call upon thee2 ,soma1 we call upon thee2 ,varuna1 we call upon thee2 ,brahm1 we call upon thee4' ,verily1 it is not possible that these ,brahmahns1 on account of their invocations1 prayers1 and praises1 should after death be united with ,brahm4 #bj ,now tell me1 continued the ,buddha1 what do the ,brahmans say of ,brahm8 ,is his mind full of lust8 #ba ,and when the ,brahmans denied this1 the ,buddha asked3 ,is ,brahm's mind full of malice1 sloth1 or pride8 #bb ,no1 sir6 was the reply4 ,he is the opposite of all this4 #bc ,and the ,buddha went on3 ,but are the ,brahmans free from these vices8 #bd ,no1 sir6 said ,vsettha4 #be ,the ,holy ,one said3 ,the ,brahmans cling to the five things leading to worldliness and yield to the temptations of the senses2 they are entangled in the five hindrances1 lust1 malice1 sloth1 pride1 and doubt4 ,how can they be united to that which is most unlike their nature8 ,therefore the threefold wisdom of the ,brahmans is a waterless desert1 a pathless jungle1 and a hopeless desolation4 #bf ,when the ,buddha had thus spoken1 one of the ,brahmans said3 ,we are told1 ,gotama1 that the ,sakyamuni knows the path to a union with ,brahm4 #bg ,and the ,blessed ,one said3 ,what do you think1 ,o ,brahmans1 of a man born and brought up in ,manaskata8 ,would he be in doubt about the most direct way from this spot to ,manaskata8 #bh ,certainly not1 ,gotama4 #bi ,thus1 replied the ,buddha1 the ,tathgata knows the straight path that leads to a union with ,brahm4 ,he knows it as one who has entered the world of ,brahm and has been born in it4 ,there can be no doubt in the ,tathgata4 #cj ,and the two young ,brahmans said3 ,if thou knowest the way show it to us4 #ca ,and the ,buddha said3 #cb ,the ,tathgata sees the universe face to face and understands its nature4 ,he proclaims the truth both in its letter and in its spirit1 and his doctrine is glorious in its origin1 glorious in its progress1 glorious in its consummation4 ,the ,tathgata reveals the higher life in its purity and perfection4 ,he can show you the way to that which is contrary to the five great hindrances4 #cc ,the ,tathgata lets his mind pervade the four quarters of the world with thoughts of love4 ,and thus the whole wide world1 above1 below1 around1 and everywhere will continue to be filled with love1 far-reaching1 grown great1 and beyond measure4 #cd ,just as a mighty trumpeter makes himself heard--and that without difficulty--in all the four quarters of the earth2 even so is the coming of the ,tathgata3 there is not one living creature that the ,tathgata passes by or leaves aside1 but regards them all with mind set free1 and deep-felt love4 #ce ,and this is the sign that a man follows the right path3 ,uprightness is his delight1 and he sees danger in the least of those things which he should avoid4 ,he trains himself in the commands of morality1 he encompasseth himself with holiness in word and deed2 he sustains his life by means that are quite pure2 good is his conduct1 guarded is the door of his senses2 mindful and self-possessed1 he is altogether happy4 #cf ,he who walks in the eightfold noble path with unswerving determination is sure to reach ,nirvna4 ,the ,tathgata anxiously watches over his children and with loving care helps them to see the light4 #cg ,when a hen has eight or ten or twelve eggs1 over which she has properly brooded1 the wish arises in her heart1 ',o would that my little chickens would break open the egg-shell with their claws1 or with their beaks1 and come forth into the light in safety6' yet all the while those little chickens are sure to break the egg-shell and will come forth into the light in safety4 ,even so1 a brother who with firm determination walks in the noble path is sure to come forth into the light1 sure to reach up to the higher wisdom1 sure to attain to the highest bliss of enlightenment4 #ch ,l4 ,,guard ,,the ,,six ,,quarters4 ,while the ,blessed ,one was staying at the bamboo grove near ,rjagaha1 he once met on his way ,sigla1 a householder1 who1 clasping his hands1 turned to the four quarters of the world1 to the zenith above1 and to the nadir below4 ,and the ,blessed ,one1 knowing that this was done according to the traditional religious superstition to avert evil1 asked ,sigla3 ,why performest thou these strange ceremonies8 #a ,and ,sigla in reply said3 ,dost thou think it strange that ,i protect my home against the influences of demons8 #a know thou wouldst fain tell me1 ,o ,gotama ,sakyamuni1 whom people call the ,tathgata and the ,blessed ,buddha1 that incantations are of no avail and possess no saving power4 ,but listen to me and know1 that in performing this rite ,i honor1 reverence1 and keep sacred the words of my father4 #b ,then the ,tathgata said3 #c ,thou dost well1 ,o ,sigla1 to honor1 reverence1 and keep sacred the words of thy father2 and it is thy duty to protect thy home1 thy wife1 thy children1 and thy children's children against the hurtful influences of evil spirits4 ,i find no fault with the performance of thy father's rite4 ,but ,i find that thou dost not understand the ceremony4 ,let the ,tathgata1 who now speaks to thee as a spiritual father and loves thee no less than did thy parents1 explain to thee the meaning of the six directions4 #d ,to guard thy home by mysterious ceremonies is not sufficient2 thou must guard it by good deeds4 ,turn to thy parents in the ,east1 to thy teachers in the ,south1 to thy wife and children in the ,west1 to thy friends in the ,north1 and regulate the zenith of thy religious relations above thee1 and the nadir of thy servants below thee4 #e ,such is the religion thy father wants thee to have1 and the performance of the ceremony shall remind thee of thy duties4 #f ,and ,sigla looked up to the ,blessed ,one with reverence as to his father and said3 ,truly1 ,gotama1 thou art the ,buddha1 the ,blessed ,one1 the holy teacher4 ,i never knew what ,i was doing1 but now ,i know4 ,thou hast revealed to me the truth that was hidden as one who bringeth a lamp into the darkness4 ,i take my refuge in the ,enlightened ,teacher1 in the truth that enlightens1 and in the community of brethren who have been taught the truth4 #g ,,li4 ,,simha',s ,,question ,,concerning ,,annihilation4 ,at that time many distinguished citizens were sitting together assembled in the town-hall and spoke in many ways in praise of the ,buddha1 of the ,dharma1 and of the ,sangha4 ,simha1 the general-in-chief1 a disciple of the ,niggantha sect1 was sitting among them4 ,and ,simha thought3 ,truly1 the ,blessed ,one must be the ,buddha1 the ,holy ,one4 ,i will go and visit him4 #a ,then ,simha1 the general1 went to the place where the ,niggantha chief1 ,ntaputta1 was2 and having approached him1 he said3 ,i wish1 ,lord1 to visit the samana ,gotama4 #b ,ntaputta said3 ,why should you1 ,simha1 who believe in the result of actions according to their moral merit1 go to visit the samana ,gotama1 who denies the result of actions8 ,the samana ,gotama1 ,o ,simha1 denies the result of actions2 he teaches the doctrine of non-action2 and in this doctrine he trains his disciples4 #c ,then the desire to go and visit the ,blessed ,one1 which had arisen in ,simha1 the general1 abated4 #d ,hearing again the praise of the ,buddha1 of the ,dharma1 and of the ,sangha1 ,simha asked the ,niggantha chief a second time2 and again ,ntaputta persuaded him not to go4 #e ,when a third time the general heard some men of distinction extol the merits of the ,buddha1 the ,dharma1 and the ,sangha1 the general thought3 ,truly the samana ,gotama must be the ,holy ,buddha4 ,what are the ,nigganthas to me1 whether they give their consent or not8 ,i shall go without asking their permission to visit him1 the ,blessed ,one1 the ,holy ,buddha4 #f ,and ,simha1 the general1 said to the ,blessed ,one3 ,i have heard1 ,lord1 that the samana ,gotama denies the result of actions2 he teaches the doctrine of non-action1 saying that the actions of sentient beings do not receive their reward1 for he teaches annihilation and the contemptibleness of all things2 and in this doctrine he trains his disciples4 ,teachest thou the doing away of the soul and the burning away of man's being8 ,pray tell me1 ,lord1 do those who speak thus say the truth1 or do they bear false witness against the ,blessed ,one1 passing off a spurious ,dharma as thy ,dharma8 #g ,the ,blessed ,one said3 #h ,there is a way1 ,simha1 in which one who says so1 is speaking truly of me2 on the other hand1 ,simha1 there is a way in which one who says the opposite is speaking truly of me1 too4 ,listen1 and ,i will tell thee3 #i ,i teach1 ,simha1 the not-doing of such actions as are unrighteous1 either by deed1 or by word1 or by thought2 ,i teach the not-bringing about of all those conditions of heart which are evil and not good4 ,however1 ,i teach1 ,simha1 the doing of such actions as are righteous1 by deed1 by word1 and by thought2 ,i teach the bringing about of all those conditions of heart which are good and not evil4 #aj ,i teach1 ,simha1 that all the conditions of heart which are evil and not good1 unrighteous actions by deed1 by word1 and by thought1 must be burnt away4 ,he who has freed himself1 ,simha1 from all those conditions of heart which are evil and not good1 he who has destroyed them as a palm-tree which is rooted out1 so that they cannot grow up again1 such a man has accomplished the eradication of self4 #aa ,i proclaim1 ,simha1 the annihilation of egotism1 of lust1 of ill-will1 of delusion4 ,however1 ,i do not proclaim the annihilation of forbearance1 of love1 of charity1 and of truth4 #ab ,i deem1 ,simha1 unrighteous actions contemptible1 whether they be performed by deed1 or by word1 or by thought2 but ,i deem virtue and righteousness praiseworthy4 #ac ,and ,simha said3 ,one doubt still lurks in my mind concerning the doctrine of the ,blessed ,one4 ,will the ,blessed ,one consent to clear the cloud away so that ,i may understand the ,dharma as the ,blessed ,one teaches it8 #ad ,the ,tathgata having given his consent1 ,simha continued3 ,i am a soldier1 ,o ,blessed ,one1 and am appointed by the king to enforce his laws and to wage his wars4 ,does the ,tathgata who teaches kindness without end and compassion with all sufferers1 permit the punishment of the criminal8 and further1 does the ,tathgata declare that it is wrong to go to war for the protection of our homes1 our wives1 our children1 and our property8 ,does the ,tathgata teach the doctrine of a complete self-surrender1 so that ,i should suffer the evil-doer to do what he pleases and yield submissively to him who threatens to take by violence what is my own8 ,does the ,tathgata maintain that all strife1 including such warfare as is waged for a righteous cause1 should be forbidden8 #ae ,the ,buddha replied3 ,he who deserves punishment must be punished1 and he who is worthy of favor must be favored4 ,yet at the same time he teaches to do no injury to any living being but to be full of love and kindness4 ,these injunctions are not contradictory1 for whosoever must be punished for the crimes which he has committed1 suffers his injury not through the ill-will of the judge but on account of his evil-doing4 ,his own acts have brought upon him the injury that the executer of the law inflicts4 ,when a magistrate punishes1 let him not harbor hatred in his breast1 yet a murderer1 when put do death1 should consider that this is the fruit of his own act4 ,as soon as he will understand that the punishment will purify his soul1 he will no longer lament his fate but rejoice at it4 #af ,and the ,blessed ,one continued3 ,the ,tathgata teaches that all warfare in which man tries to slay his brother is lamentable1 but he does not teach that those who go to war in a righteous cause after having exhausted all means to preserve the peace are blameworthy4 ,he must be blamed who is the cause of war4 #ag ,the ,tathgata teaches a complete surrender of self1 but he does not teach a surrender of anything to those powers that are evil1 be they men or gods or the elements of nature4 ,struggle must be1 for all life is a struggle of some kind4 ,but he that struggles should look to it lest he struggle in the interest of self against truth and righteousness4 #ah ,he who struggles in the interest of self1 so that he himself may be great or powerful or rich or famous1 will have no reward1 but he who struggles for righteousness and truth1 will have great reward1 for even his defeat will be a victory4 #ai ,self is not a fit vessel to receive any great success2 self is small and brittle and its contents will soon be spilt for the benefit1 and perhaps also for the curse1 of others4 #bj ,truth1 however1 is large enough to receive the yearnings and aspirations of all selves and when the selves break like soap-bubbles1 their contents will be preserved and in the truth they will lead a life everlasting4 #ba ,he who goeth to battle1 ,o ,simha1 even though it be in a righteous cause1 must be prepared to be slain by his enemies1 for that is the destiny of warriors2 and should his fate overtake him he has no reason for complaint4 #bb ,but he who is victorious should remember the instability of earthly things4 ,his success may be great1 but be it ever so great the wheel of fortune may turn again and bring him down into the dust4 #bc ,however1 if he moderates himself and1 extinguishing all hatred in his heart lifts his down-trodden adversary up and says to him1 ',come now and make peace and let us be brothers1' he will gain a victory that is not a transient success1 for its fruits will remain forever4 #bd ,great is a successful general1 ,o ,simha1 but he who has conquered self is the greater victor4 #be ,the doctrine of the conquest of self1 ,o ,simha1 is not taught to destroy the souls of men1 but to preserve them4 ,he who has conquered self is more fit to live1 to be successful1 and to gain victories than he who is the slave of self4 #bf ,he whose mind is free from the illusion of self1 will stand and not fall in the battle of life4 #bg ,he whose intentions are righteousness and justice1 will meet with no failure1 but be successful in his enterprises and his success will endure4 #bh ,he who harbors in his heart love of truth will live and not die1 for he has drunk the water of immortality4 #bi ,struggle then1 ,o general1 courageously2 and fight thy battles vigorously1 but be a soldier of truth and the ,tathgata will bless thee4 #cj ,when the ,blessed ,one had spoken thus1 ,simha1 the general1 said3 ,glorious ,lord1 glorious ,lord6 ,thou hast revealed the truth4 ,great is the doctrine of the ,blessed ,one4 ,thou1 indeed1 art the ,buddha1 the ,tathgata1 the ,holy ,one4 ,thou art the teacher of mankind4 ,thou showest us the road of salvation1 for this indeed is true deliverance4 ,he who follows thee will not miss the light to enlighten his path4 ,he will find blessedness and peace4 ,i take my refuge1 ,lord1 in the ,blessed ,one1 and in his doctrine1 and in his brotherhood4 ,may the ,blessed ,one receive me from this day forth while my life lasts as a disciple who has taken refuge in him4 #ca ,and the ,blessed ,one said3 ,consider first1 ,simha1 what thou doest4 ,it is becoming that persons of rank like thyself should do nothing without due consideration4 #cb ,simha's faith in the ,blessed ,one increased4 ,he replied3 ,had other teachers1 ,lord1 succeeded in making me their disciple1 they would carry around their banners through the whole city of ,vesl1 shouting3 ',simha1 the general has become our disciple6 ,for the second time1 ,lord1 ,i take my refuge in the ,blessed ,one1 and in the ,dharma1 and in the ,sangha1 may the ,blessed ,one receive me from this day forth while my life lasts as a disciple who has taken his refuge in him4 #cc ,said the ,blessed ,one3 ,for a long time1 ,simha1 offerings have been given to the ,nigganthas in thy house4 ,thou shouldst therefore deem it right also in the future to give them food when they come to thee on their alms-pilgrimage4 #cd ,and ,simha's heart was filled with joy4 ,he said3 ,i have been told1 ,lord3 ',the samana ,gotama says3 ,to me alone and to nobody else should gifts be given4 ,my pupils alone and the pupils of no one else should receive offerings4' ,but the ,blessed ,one exhorts me to give also to the ,nigganthas4 ,well1 ,lord1 we shall see what is seasonable4 ,for the third time1 ,lord1 ,i take my refuge in the ,blessed ,one1 and in his ,dharma1 and in his fraternity4 #ce ,,lii4 ,,all ,,existence ,,is ,,spiritual4 ,and there was an officer among the retinue of ,simha who had heard of the discourses of the ,blessed ,one1 and there was some doubt left in his heart4 #a ,this man came to the ,blessed ,one and said3 ,it is said1 ,o ,lord1 that the samana ,gotama denies the existence of the soul4 ,do they who say so speak the truth1 or do they bear false witness against the ,blessed ,one8 #b ,and the ,blessed ,one said3 ,there is a way in which those who say so are speaking truly of me2 on the other hand1 there is a way in which those who say so do not speak truly of me4 #c ,the ,tathgata teaches that there is no self4 ,he who says that the soul is his self and that the self is the thinker of our thoughts and the actor of our deeds1 teaches a wrong doctrine which leads to confusion and darkness4 #d ,on the other hand1 the ,tathgata teaches that there is mind4 ,he who understands by soul mind1 and says that mind exists1 teaches the truth which leads to clearness and enlightenment4 #e ,the officer said3 ,does1 then1 the ,tathgata maintain that two things exist8 that which we perceive with our senses and that which is mental8 #f ,said the ,blessed ,one3 ,verily1 ,i say unto thee1 thy mind is spiritual1 but neither is the sense-perceived void of spirituality4 ,the bodhi is eternal and it dominates all existence as the good law guiding all beings in their search for truth4 ,it changes brute nature into mind1 and there is no being that cannot be transformed into a vessel of truth4 #g ,,liii4 ,,identity ,,and ,,non-,,identity4 ,ktadanta1 the head of the ,brahmans in the village of ,dnamat having approached the ,blessed ,one respectfully1 greeted him and said3 ,i am told1 ,o samana1 that thou art the ,buddha1 the ,holy ,one1 the ,allknowing1 the ,lord of the world4 ,but if thou wert the ,buddha1 wouldst thou not come like a king in all thy glory and power8 #a ,said the ,blessed ,one3 ,thine eyes are holden4 ,if the eye of thy mind were undimmed thou couldst see the glory and the power of truth4 #b ,said ,ktadanta3 ,show me the truth and ,i shall see it4 ,but thy doctrine is without consistency4 ,if it were consistent1 it would stand2 but as it is not1 it will pass away4 #c ,the ,blessed ,one replied3 ,the truth will never pass away4 #d ,ktadanta said3 ,i am told that thou teachest the law1 yet thou tearest down religion4 ,thy disciples despise rites and abandon immolation1 but reverence for the gods can be shown only by sacrifices4 ,the very nature of religion consists in worship and sacrifice4 #e ,said the ,buddha3 ,greater than the immolation of bullocks is the sacrifice of self4 ,he who offers to the gods his evil desires will see the uselessness of slaughtering animals at the altar4 ,blood has no cleansing power1 but the eradication of lust will make the heart pure4 ,better than worshiping gods is obedience to the laws of righteousness4 #f ,ktadanta1 being of a religious disposition and anxious about his fate after death1 had sacrificed countless victims4 ,now he saw the folly of atonement by blood4 ,not yet satisfied1 however1 with the teachings of the ,tathgata1 ,ktadanta continued3 ,thou believest1 ,o ,master1 that beings are reborn2 that they migrate in the evolution of life2 and that subject to the law of karma we must reap what we sow4 ,yet thou teachest the non-existence of the soul6 ,thy disciples praise utter self-extinction as the highest bliss of ,nirvna4 ,if ,i am merely a combination of the sankhras1 my existence will cease when ,i die4 ,if ,i am merely a compound of sensations and ideas and desires1 wither can ,i go at the dissolution of the body8 #g ,said the ,blessed ,one3 ,o ,brahman1 thou art religious and earnest4 ,thou art seriously concerned about thy soul4 ,yet is thy work in vain because thou art lacking in the one thing that is needful4 #h ,there is rebirth of character1 but no transmigration of a self4 ,thy thought-forms reappear1 but there is no ego-entity transferred4 ,the stanza uttered by a teacher is reborn in the scholar who repeats the words4 #i ,only through ignorance and delusion do men indulge in the dream that their souls are separate and self-existent entities4 #aj ,thy heart1 ,o ,brahman1 is cleaving still to self2 thou art anxious about heaven but thou seekest the pleasures of self in heaven1 and thus thou canst not see the bliss of truth and the immortality of truth4 #aa ,verily ,i say unto thee3 ,the ,blessed ,one has not come to teach death1 but to teach life1 and thou discernest not the nature of living and dying4 #ab ,this body will be dissolved and no amount of sacrifice will save it4 ,therefore1 seek thou the life that is of the mind4 ,where self is1 truth cannot be2 yet when truth comes1 self will disappear4 ,therefore1 let thy mind rest in the truth2 propagate the truth1 put thy whole will in it1 and let it spread4 ,in the truth thou shalt live forever4 #ac ,self is death and truth is life4 ,the cleaving to self is a perpetual dying1 while moving in the truth is partaking of ,nirvna which is life everlasting4 #ad ,ktadanta said3 ,where1 ,o venerable ,master1 is ,nirvna8 #ae ,nirvna is wherever the precepts are obeyed1 replied the ,blessed ,one4 #af ,do ,i understand thee aright1 rejoined the ,brahman1 that ,nirvna is not a place1 and being nowhere it is without reality8 #ag ,thou dost not understand me aright1 said the ,blessed ,one1 ,now listen and answer these questions3 ,where does the wind dwell8 #ah ,nowhere1 was the reply4 #ai ,buddha retorted3 ,then1 sir1 there is no such thing as wind4 #bj ,ktadanta made no reply2 and the ,blessed ,one asked again3 ,answer me1 ,o ,brahman1 where does wisdom dwell8 ,is wisdom a locality8 #ba ,wisdom has no allotted dwelling-place1 replied ,ktadanta4 #bb ,said the ,blessed ,one3 ,meanest thou that there is no wisdom1 no enlightenment1 no righteousness1 and no salvation1 because ,nirvna is not a locality8 ,as a great and mighty wind which passeth over the world in the heat of the day1 so the ,tathgata comes to blow over the minds of mankind with the breath of his love1 so cool1 so sweet1 so calm1 so delicate2 and those tormented by fever assuage their suffering and rejoice at the refreshing breeze4 #bc ,said ,ktadanta3 ,i feel1 ,o ,lord1 that thou proclaimest a great doctrine1 but ,i cannot grasp it4 ,forbear with me that ,i ask again3 ,tell me1 ,o ,lord1 if there be no tman1 how can there be immortality8 ,the activity of the mind passeth1 and our thoughts are gone when we have done thinking4 #bd ,buddha replied3 ,our thinking is gone1 but our thoughts continue4 ,reasoning ceases1 but knowledge remains4 #be ,said ,ktadanta3 ,how is that8 ,is not reasoning and knowledge the same8 #bf ,the ,blessed ,one explained the distinction by an illustration3 ,it is as when a man wants1 during the night1 to send a letter1 and1 after having ,ids clerk called1 has a lamp lit1 and gets the letter written4 ,then1 when that has been done1 he extinguishes the lamp4 ,but though the writing has been finished and the light has been put out the letter is still there4 ,thus does reasoning cease and knowledge remain2 and in the same way mental activity ceases1 but experience1 wisdom1 and all the fruits of our acts endure4 #bg ,ktadanta continued3 ,tell me1 ,o ,lord1 pray tell me1 where1 if the sankhras are dissolved1 is the identity of my self4 ,if my thoughts are propagated1 and if my soul migrates1 my thoughts cease to be my thoughts and my soul ceases to be my soul4 ,give me an illustration1 but pray1 ,o ,lord1 tell me1 where is the identity of my self8 #bh ,said the ,blessed ,one3 ,suppose a man were to light a lamp2 would it burn the night through8 #bi ,yes1 it might do so1 was the reply4 #cj ,now1 is it the same flame that burns in the first watch of the night as in the second8 #ca ,ktadanta hesitated4 ,he thought ,yes1 it is the same flame1 but fearing the complications of a hidden meaning1 and trying to be exact1 he said3 ,no1 it is not4 #cb ,then1 continued the ,blessed ,one1 there are flames1 one in the first watch and the other in the second watch4 #cc ,no1 sir1 said ,ktadanta4 ,in one sense it is not the same flame1 but in another sense it is the same flame4 ,it burns the same kind of oil1 it emits the same land of light1 and it serves the same purpose4 #cd ,very well1 said the ,buddha1 and would you call those flames the same that have burned yesterday and are burning now in the same lamp1 filled with the same kind of oil1 illuminating the same room8 #ce ,they may have been extinguished during the day1 suggested ,ktadanta4 #cf ,said the ,blessed ,one3 ,suppose the flame of the first watch had been extinguished during the second watch1 would you call it the same if it burns again in the third watch8 #cg ,replied ,ktadanta3 ,in one sense it is a different flame1 in another it is not4 #ch ,the ,tathgata asked again3 ,has the time that elapsed during the extinction of the flame anything to do with its identity or non-identity8 #ci ,no1 sir1 said the ,brahman1 it has not4 ,there is a difference and an identity1 whether many years elapsed or only one second1 and also whether the lamp has been extinguished in the meantime or not4 #dj ,well1 then1 we agree that the flame of to-day is in a certain sense the same as the flame of yesterday1 and in another sense it is different at every moment4 ,moreover1 the flames of the same kind1 illuminating with equal power the same land of rooms1 are in a certain sense the same4 #da ,yes1 sir1 replied ,ktadanta4 #db ,the ,blessed ,one continued3 ,now1 suppose there is a man who feels like thyself1 thinks like thyself1 and acts like thyself1 is he not the same man as thou8 #dc ,no1 sir1 interrupted ,ktadanta4 #dd ,said the ,buddha3 ,dost thou deny that the same logic holds good for thyself that holds good for the things of the world8 #de ,ktadanta bethought himself and rejoined slowly3 ,no1 ,i do not4 ,the same logic holds good universally2 but there is a peculiarity about my self which renders it altogether different from everything else and also from other selves4 ,there may be another man who feels exactly like me1 thinks like me1 and acts like me2 suppose even he had the same name and the same kind of possessions1 he would not be myself4 #df ,true1 ,ktadanta1 answered ,buddha1 he would not be thyself4 ,now1 tell me1 is the person who goes to school one1 and that same person when he has finished his schooling another8 ,is it one who commits a crime1 another who is punished by having his hands and feet cut off8 #dg ,they are the same1 was the reply4 #dh ,then sameness is constituted by continuity only8 asked the ,tathgata4 #di ,not only by continuity1 said ,ktadanta1 but also and mainly by identity of character4 #ej ,very well1 concluded the ,buddha1 then thou agreest that persons can be the same1 in the same sense as two flames of the same kind are called the same2 and thou must recognize that in this sense another man of the same character and product of the same karma is the same as thou4 #ea ,well1 ,i do1 said the ,brahman4 #eb ,the ,buddha continued3 ,and in this same sense alone art thou the same to-day as yesterday4 ,thy nature is not constituted by the matter of which thy body consists1 but by thy sankhras1 the forms of the body1 of sensations1 of thoughts4 ,thy person is the combination of the sankhras4 ,wherever they are1 thou art4 ,whithersoever they go1 thou goest4 ,thus thou wilt recognize in a certain sense an identity of thy self1 and in another sense a difference4 ,but he who does not recognize the identity should deny all identity1 and should say that the questioner is no longer the same person as he who a minute after receives the answer4 ,now consider the continuation of thy personality1 which is preserved in thy karma4 ,dost thou call it death and annihilation1 or fife and continued life8 #ec ,i call it life and continued life1 rejoined ,ktadanta1 for it is the continuation of my existence1 but ,i do not care for that kind of continuation4 ,all ,i care for is the continuation of self in the other sense1 which makes of every man1 whether identical with me or not1 an altogether different person4 #ed ,very well1 said ,buddha4 ,this is what thou desirest and this is the cleaving to self4 ,this is thy error4 ,all compound things are transitory3 they grow and they decay4 ,all compound things are subject to pain3 they will be separated from what they love and be joined to what they abhor4 ,all compound things lack a self1 an tman1 an ego4 #ee ,how is that8 asked ,ktadanta4 #ef ,where is thy self8 asked the ,buddha4 ,and when ,ktadanta made no reply1 he continued3 ,thy self to which thou cleavest is a constant change4 ,years ago thou wast a small babe2 then1 thou wast a boy2 then a youth1 and now1 thou art a man4 ,is there any identity of the babe and the man8 ,there is an identity in a certain sense only4 ,indeed there is more identity between the flames of the first and the third watch1 even though the lamp might have been extinguished during the second watch4 ,now which is thy true self1 that of yesterday1 that of to-day1 or that of to-morrow1 for the preservation of which thou clamorest8 #eg ,ktadanta was bewildered4 ,lord of the world1 he said1 ,i see my error1 but ,i am still confused4 #eh ,the ,tathgata continued3 ,it is by a process of evolution that sankhras come to be4 ,there is no sankhra which has sprung into being without a gradual becoming4 ,thy sankhras are the product of thy deeds in former existences4 ,the combination of thy sankhras is thy self4 ,wheresoever they are impressed thither thy self migrates4 ,in thy sankhras thou wilt continue to live and thou wilt reap in future existences the harvest sown now and in the past4 #ei ,verily1 ,o ,lord1 rejoined ,ktadanta1 this is not a fair retribution4 ,i cannot recognize the justice that others after me will reap what ,i am sowing now4 #fj ,the ,blessed ,one waited a moment and then replied3 ,is all teaching in vain8 ,dost thou not understand that those others are thou thyself8 ,thou thyself wilt reap what thou sowest1 not others4 #fa ,think of a man who is ill-bred and destitute1 suffering from the wretchedness of his condition4 ,as a boy he was slothful and indolent1 and when he grew up he had not learned a craft to earn a living4 ,wouldst thou say his misery is not the product of his own action1 because the adult is no longer the same person as was the boy8 #fb ,verily1 ,i say unto thee3 ,not in the heavens1 not in the midst of the sea1 not if thou hidest thyself away in the clefts of the mountains1 wilt thou find a place where thou canst escape the fruit of thine evil actions4 #fc ,at the same time thou art sure to receive the blessings of thy good actions4 #fd ,the man who has long been traveling and who returns home in safety1 the welcome of kinsfolk1 friends1 and acquaintances awaits4 ,so1 the fruits of his good works bid him welcome who has walked in the path of righteousness1 when he passes over from the present life into the hereafter4 #fe ,ktadanta said3 ,i have faith in the glory and excellency of thy doctrines4 ,my eye cannot as yet endure the light2 but ,i now understand that there is no self1 and the truth dawns upon me4 ,sacrifices cannot save1 and invocations are idle talk4 ,but how shall ,i find the path to life everlasting8 ,i know all the ,vedas by heart and have not found the truth4 #ff ,said the ,buddha3 ,learning is a good thing2 but it availeth not4 ,true wisdom can be acquired by practice only4 ,practise the truth that thy brother is the same as thou4 ,walk in the noble path of righteousness and thou wilt understand that while there is death in self1 there is immortality in truth4 #fg ,said ,ktadanta3 ,let me take my refuge in the ,blessed ,one1 in the ,dharma1 and in the brotherhood4 ,accept me as thy disciple and let me partake of the bliss of immortality4 #fh ,,liv4 ,,the ,,buddha ,,omnipresent4 ,and the ,blessed ,one thus addressed the brethren3 #a ,those only who do not believe1 call me ,gotama1 but you call me the ,buddha1 the ,blessed ,one1 the ,teacher4 ,and this is right1 for ,i have in this life entered ,nirvna1 while the life of ,gotama has been extinguished4 #b ,self has disappeared and the truth has taken its abode in me4 ,this body of mine is ,gotama's body and it will be dissolved in due time1 and after its dissolution no one1 neither ,god nor man1 will see ,gotama again4 ,but the truth remains4 ,the ,buddha will not die2 the ,buddha will continue to live in the holy body of the law4 #c ,the extinction of the ,blessed ,one will be by that passing away in which nothing remains that could tend to the formation of another self4 ,nor will it be possible to point out the ,blessed ,one as being here or there4 ,but it will be like a flame in a great body of blazing fire4 ,that flame has ceased2 it has vanished and it cannot be said that it is here or there4 ,in the body of the ,dharma1 however1 the ,blessed ,one can be pointed out2 for the ,dharma has been preached by the ,blessed ,one4 #d ,ye are my children1 ,i am your father2 through me have ye been released from your sufferings4 #e ,i myself having reached the other shore1 help others to cross the stream2 ,i myself having attained salvation1 am a saviour of others2 being comforted1 ,i comfort others and lead them to the place of refuge4 #f ,i shall fill with joy all the beings whose limbs languish2 ,i shall give happiness to those who are dying from distress2 ,i shall extend to them succor and deliverance4 #g ,i was born into the world as the king of truth for the salvation of the world4 #h ,the subject on which ,i meditate is truth4 ,the practice to which ,i devote myself is truth4 ,the topic of my conversation is truth4 ,my thoughts are always in the truth4 ,for lo6 my self has become the truth4 #i ,whosoever comprehendeth the truth will see the ,blessed ,one1 for the truth has been preached by the ,blessed ,one4 #aj ,,lv4 ,,one ,,essence1 ,,one ,,law1 ,,one ,,aim4 ,and the ,tathgata addressed the venerable ,kassapa1 to dispel the uncertainty and doubt of his mind1 and he said3 #a ,all things are made of one essence1 yet things are different according to the forms which they assume under different impressions4 ,as they form themselves so they act1 and as they act so they are4 #b ,it is1 ,kassapa1 as if a potter made different vessels out of the same clay4 ,some of these pots are to contain sugar1 others rice1 others curds and milk2 others still are vessels of impurity4 ,there is no diversity in the clay used2 the diversity of the pots is only due to the moulding hands of the potter who shapes them for the various uses that circumstances may require4 #c ,and as all things originate from one essence1 so they are developing according to one law and they are destined to one aim which is ,nirvna4 #d ,nirvna comes to thee1 ,kassapa1 when thou understandest thoroughly1 and when thou livest according to thy understanding1 that all things are of one essence and that there is but one law4 ,hence1 there is but one ,nirvna as there is but one truth1 not two or three4 #e ,and the ,tathgata is the same unto all beings1 differing in his attitude only in so far as all beings are different4 #f ,the ,tathgata recreates the whole world like a cloud shedding its waters without distinction4 ,he has the same sentiments for the high as for the low1 for the wise as for the ignorant1 for the noble-minded as for the immoral4 #g ,the great cloud full of rain comes up in this wide universe covering all countries and oceans to pour down its rain everywhere1 over all grasses1 shrubs1 herbs1 trees of various species1 families of plants of different names growing on the earth1 on the hills1 on the mountains1 or in the valleys4 #h ,then1 ,kassapa1 the grasses1 shrubs1 herbs1 and wild trees suck the water emitted from that great cloud which is all of one essence and has been abundantly poured down2 and they will1 according to their nature1 acquire a proportionate development1 shooting up and producing blossoms and their fruits in season4 #i ,rooted in one and the same soil1 all those families of plants and germs are quickened by water of the same essence4 #aj ,the ,tathgata1 however1 ,o ,kassapa1 knows the law whose essence is salvation1 and whose end is the peace of ,nirvna4 ,he is the same to all1 and yet knowing the requirements of every single being1 he does not reveal himself to all alike4 ,he does not impart to them at once the fulness of omniscience1 but pays attention to the disposition of various beings4 #aa ,,lvi4 ,,the ,,lesson ,,given ,,to ,r,,hula4 ,before ,rhula1 the son of ,gotama ,siddhattha and ,yasodhar1 attained to the enlightenment of true wisdom1 his conduct was not always marked by a love of truth1 and the ,blessed ,one sent him to a distant vihra to govern his mind and to guard his tongue4 #a ,after some time the ,blessed ,one repaired to the place1 and ,rhula was filled with joy4 #b ,and the ,blessed ,one ordered the boy to bring him2 basin of water and to wash his feet1 and ,rhula obeyed4 #c ,when ,rhula had washed the ,tathgata's feet1 the ,blessed ,one asked3 ,is the water now fit for drinking8 #d ,no1 my ,lord1 replied the boy1 the water is denied4 #e ,then the ,blessed ,one said3 ,now consider thine own case4 ,although thou art my son1 and the grandchild of a king1 although thou art a samana who has voluntarily given up everything1 thou art unable to guard thy tongue from untruth1 and thus defilest thou thy mind4 #f ,and when the water had been poured away1 the ,blessed ,one asked again3 ,is this vessel now fit for holding water to drink8 #g ,no1 my ,lord1 replied ,rhula1 the vessel1 too1 has become unclean4 #h ,and the ,blessed ,one said3 ,now consider thine own case4 ,although thou wearest the yellow robe1 art thou fit for any high purpose when thou hast become unclean like this vessel8 #i ,then the ,blessed ,one1 lifting up the empty basin and whirling it round1 asked3 ,art thou not afraid lest it should fall and break8 #aj ,no1 my ,lord1 replied ,rhula1 the vessel is but cheap1 and its loss will not amount to much4 #aa ,now consider thine own case1 said the ,blessed ,one4 ,thou art whirled about in endless eddies of transmigration1 and as thy body is made of the same substance as other material things that will crumble to dust1 there is no loss if it be broken4 ,he who is given to speaking untruths is an object of contempt to the wise4 #ab ,rhula was filled with shame1 and the ,blessed ,one addressed him once more3 ,listen1 and ,i will tell thee a parable3 #ac ,there was a king who had a very powerful elephant1 able to cope with five hundred ordinary elephants4 ,when going to war1 the elephant was armed with sharp swords on his tusks1 with scythes on his shoulders1 spears on his feet1 and an iron ball at his tail4 ,the elephant-master rejoiced to see the noble creature so well equipped1 and1 knowing that a slight wound by an arrow in the trunk would be fatal1 he had taught the elephant to keep his trunk well coiled up4 ,but during the battle the elephant stretched forth his trunk to seize a sword4 ,his master was frightened and consulted with the king1 and they decided that the elephant was no longer fit to be used in battle4 #ad ,o ,rhula6 if men would only guard their tongues all would be well6 ,be like the fighting elephant who guards his trunk against the arrow that strikes in the center4 #ae ,by love of truth the sincere escape iniquity4 ,like the elephant well subdued and quiet1 who permits the king to mount on his trunk1 thus the man that reveres righteousness will endure faithfully throughout his life4 #af ,rhula hearing these words was filled with deep sorrow2 he never again gave any occasion for complaint1 and forthwith he sanctified his life by earnest exertions4 #ag ,,lvii4 ,,the ,,sermon ,,on ,,abuse4 ,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 pride4 #a ,and the ,buddha said3 ,if a man foolishly does me wrong1 ,i will return to him the protection of my ungrudging love2 the more evil comes from him1 the more good shall go from me2 the fragrance of goodness always comes to me1 and the harmful air of evil goes to him4 #b ,a foolish man learning that the ,buddha observed the principle of great love which commends the return of good for evil1 came and abused him4 ,the ,buddha was silent1 pitying his folly4 #c ,when the man had finished his abuse1 the ,buddha asked him1 saying3 ,son1 if a man declined to accept a present made to him1 to whom would it belong8 ,and he answered3 ,in that case it would belong to the man who offered it4 #d ,my son1 said the ,buddha1 thou hast railed at me1 but ,i decline to accept thy abuse1 and request thee to keep it thyself4 ,will it not be a source of misery to thee8 ,as the echo belongs to the sound1 and the shadow to the substance1 so misery will overtake the evil-doer without fail4 #e ,the abuser made no reply1 and ,buddha continued3 #f ,a wicked man who reproaches a virtuous one is like one who looks up and spits at heaven2 the spittle soils not the heaven1 but comes back and defiles his own person4 #g ,the slanderer is like one who flings dust at another when the wind is contrary2 the dust does but return on him who threw it4 ,the virtuous man cannot be hurt and the misery that the other would inflict comes back on himself4 #h ,the abuser went away ashamed1 but he came again and took refuge in the ,buddha1 the ,dharma1 and the ,sangha4 #i ,,lviii4 ,,the ,,buddha ,,replies ,,to ,,the ,,deva4 ,on a certain day when the ,blessed ,one dwelt at ,jetavana1 the garden of ,anthapindika1 a celestial deva came to him in the shape of a ,brahman whose countenance was bright and whose garments were white like snow4 ,the deva asked questions which the ,blessed ,one answered1 #a ,the deva said3 ,what is the sharpest sword8 ,what is is the deadliest poison8 ,what is the fiercest fire8 ,what is the darkest night8 #b ,the ,blessed ,one replied3 ,a word spoken in wrath is the sharpest sword2 covetousness is the deadliest poison2 passion is the fiercest fire2 ignorance is the darkest night4 #c ,the deva said3 ,who gains the greatest benefit8 ,who loses most8 ,which armor is invulnerable8 ,what is the best weapon8 #d ,the ,blessed ,one replied3 ,he is the greatest gainer who gives to others1 and he loses most who greedily receives without gratitude4 ,patience is an invulnerable armor2 wisdom is the best weapon4 #e ,the deva said3 ,who is the most dangerous thief8 ,what is the most precious treasure8 ,who is most successful in taking away by violence not only on earth1 but also in heaven8 ,what is the securest treasure-trove8 #f ,the ,blessed ,one replied3 ,evil thought is the most dangerous thief2 virtue is the most precious treasure4 ,the mind takes possession of everything not only on earth1 but also in heaven1 and immortality is its securest treasure-trove4 #g ,the deva said3 ,what is attractive8 ,what is disgusting8 ,what is the most horrible pain8 ,what is the greatest enjoyment8 #h ,the ,blessed ,one replied3 ,good is attractive2 evil is disgusting4 ,a bad conscience is the most tormenting pain2 deliverance is the height of bliss4 #i ,the deva asked3 ,what causes ruin in the world8 ,what breaks off friendships8 ,what is the most violent fever8 ,who is the best physician8 #aj ,the ,blessed ,one replied3 ,ignorance causes the ruin of the world4 ,envy and selfishness break off friendships4 ,hatred is the most violent fever1 and the ,buddha is the best physician4 #aa ,the deva then asked and said3 ,now ,i have only one doubt to be solved2 pray1 clear it away3 ,what is it fire can neither burn1 nor moisture corrode1 nor wind crush down1 but is able to reform the whole world8 #ab ,the ,blessed ,one replied3 ,blessing6 ,neither fire1 nor moisture1 nor wind can destroy the blessing of a good deed1 and blessings reform the whole world4 #ac ,the deva1 having heard the words of the ,blessed ,one1 was full of exceeding joy4 ,clasping his hands1 he bowed down before him in reverence1 and disappeared suddenly from the presence of the ,buddha4 #ad ,,lix4 ,,words ,,of ,,instruction4 ,the bhikkhus came to the ,blessed ,one1 and having saluted him with clasped hands they said3 #a ,o ,master1 thou all-seeing one1 we all wish to learn2 our ears are ready to hear1 thou art our teacher1 thou art incomparable4 ,cut off our doubt1 inform us of the blessed ,dharma1 ,o thou of great understanding2 speak in the midst of us1 ,o thou who art all-seeing1 as is the thousand-eyed ,lord of the gods4 #b ,we will ask the muni of great understanding1 who has crossed the stream1 gone to the other shore1 is blessed and of a firm mind3 ,how does a bhikkhu wander rightly in the world1 after having gone out from his house and driven away desire8 #c ,the ,buddha said3 #d ,let the bhikkhu subdue his passion for human and celestial pleasures1 then1 having conquered existence1 he will command the ,dharma4 ,such a one will wander rightly in the world4 #e ,he whose lusts have been destroyed1 who is free from pride1 who has overcome all the ways of passion1 is subdued1 perfectly happy1 and of a firm mind4 ,such a one will wander rightly in the world4 #f ,faithful is he who is possessed of knowledge1 seeing the way that leads to ,nirvna2 he who is not a partisan2 he who is pure and virtuous1 and has removed the veil from his eyes4 ,such a one will wander rightly in the world4 #g ,said the bhikkhus3 ,certainly1 ,o ,bhagavat1 it is so3 whichever bhikkhu lives in this way1 subdued and having overcome all bonds1 such a one will wander rightly in the world4 #h ,the ,blessed ,one said3 #i ,whatever is to be done by him who aspires to attain the tranquillity of ,nirvna let him be able and upright1 conscientious and gentle1 and not proud4 #aj ,let a man's pleasure be the ,dharma1 let him delight in the ,dharma1 let him stand fast in the ,dharma1 let him know how to inquire into the ,dharma1 let him not raise any dispute that pollutes the ,dharma1 and let him spend his time in pondering on the well-spoken truths of the ,dharma4 #aa ,a treasure that is laid up in a deep pit profits nothing and may easily be lost4 ,the real treasure that is laid up through charity and piety1 temperance1 self-control1 or deeds of merit1 is hid secure and cannot pass away4 ,it is never gained by despoiling or wronging others1 and no thief can steal it4 ,a man1 when he dies1 must leave the fleeting wealth of the world1 but this treasure of virtuous acts he takes with him4 ,let the wise do good deeds2 they are a treasure that can never be lost4 #ab ,and the bhikkhus praised the wisdom of the ,tathgata3 #ac ,thou hast passed beyond pain2 thou art holy1 ,o ,enlightened ,one1 we consider thee one that has destroyed his passions4 ,thou art glorious1 thoughtful1 and of great understanding4 ,o thou who puttest an end to pain1 thou hast carried us across our doubt4 #ad ,because thou sawst our longing and carriedst us across our doubt1 adoration be to thee1 ,o muni1 who hast attained the highest good in the ways of wisdom4 #ae ,the doubt we had before1 thou hast cleared away1 ,o thou clearly-seeing one2 surely thou art a great thinker1 perfectly enlightened1 there is no obstacle for thee4 #af ,and all thy troubles are scattered and cut off2 thou art calm1 subdued1 firm1 truthful4 #ag ,adoration be to thee1 ,o noble sage1 adoration be to thee1 ,o thou best of beings2 in the world of men and gods there is none equal to thee4 #ah ,thou art the ,buddha1 thou art the ,master1 thou art the muni that conquers ,mra2 after having cut off desire thou hast crossed over and carriest this generation to the other shore4 #ai ,,lx4 ,,amit,,bha4 ,one of the disciples came to the ,blessed ,one with a trembling heart and his mind full of doubt4 ,and he asked the ,blessed ,one3 ,o ,buddha1 our ,lord and ,master1 why do we give up the pleasures of the world1 if thou forbiddest us to work miracles and to attain the supernatural8 ,is not ,amitbha1 the infinite light of revelation1 the source of innumerable miracles8 #a ,and the ,blessed ,one1 seeing the anxiety of a truth-seeking mind1 said3 ,o svaka1 thou art a novice among the novices1 and thou art swimming on the surface of samsra4 ,how long will it take thee to grasp the truth8 ,thou hast not understood the words of the ,tathgata4 ,the law of karma is irrefragable1 and supplications have no effect1 for they are empty words4 #b ,said the disciple3 ,so sayest thou there are no miraculous and wonderful things8 #c ,and the ,blessed ,one replied3 #d ,is it not a wonderful thing1 mysterious and miraculous to the worldling1 that a man who commits wrong can become a saint1 that he who attains to true enlightenment will find the path of truth and abandon the evil ways of selfishness8 #e ,the bhikkhu who renounces the transient pleasures of the world for the eternal bliss of holiness1 performs the only miracle that can truly be called a miracle4 #f ,a holy man changes the curses of karma into blessings4 ,the desire to perform miracles arises either from covetousness or from vanity4 #g ,that mendicant does right who does not think3 ',people should salute me'2 who1 though despised by the world1 yet cherishes no ill-will towards it4 #h ,that mendicant does right to whom omens1 meteors1 dreams1 and signs are things abolished2 he is free from all their evils4 #i ,amitbha1 the unbounded light1 is the source of wisdom1 of virtue1 of ,buddhahood4 ,the deeds of sorcerers and miracle-mongers are frauds1 but what is more wondrous1 more mysterious1 more miraculous than ,amitbha8 #aj ,but1 ,master1 continued the svaka1 is the promise of the happy region vain talk and a myth8 #aa ,what is this promise8 asked the ,buddha2 and the disciple replied3 #ab ,there is in the west a paradise called the ,pure ,land1 exquisitely adorned with gold and silver and precious gems4 ,there are pure waters with golden sands1 surrounded by pleasant walks and covered with large lotus flowers4 ,joyous music is heard1 and flowers rain down three times a day4 ,there are singing birds whose harmonious notes proclaim the praises of religion1 and in the minds of those who listen to their sweet sounds1 remembrance arises of the ,buddha1 the law1 and the brotherhood4 ,no evil birth is possible there1 and even the name of hell is unknown4 ,he who fervently and with a pious mind repeats the words ',amitbha ,buddha' will be transported to the happy region of this pure land1 and when death draws nigh1 the ,buddha1 with a company of saintly followers1 will stand before him1 and there will be perfect tranquillity4 #ac ,in truth1 said the ,buddha1 there is such a happy paradise4 ,but the country is spiritual and it is accessible only to those that are spiritual4 ,thou sayest it lies in the west4 ,this means1 look for it where he who enlightens the world resides4 ,the sun sinks down and leaves us in utter darkness1 the shades of night steal over us1 and ,mra1 the evil one1 buries our bodies in the grave4 ,sunset is nevertheless no extinction1 and where we imagine we see extinction1 there is boundless light and inexhaustible life4 #ad ,i understand1 said the svaka1 that the story of the ,western ,paradise is not literally true4 #ae ,thy description of paradise1 the ,buddha continued1 is beautiful2 yet it is insufficient and does little justice to the glory of the pure land4 ,the worldly can speak of it in a worldly way only2 they use worldly similes and worldly words4 ,but the pure land in which the pure live is more beautiful than thou canst say or imagine4 #af ,however1 the repetition of the name ,amitbha ,buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness4 ,he only can reach the happy land whose soul is filled with the infinite light of truth4 ,he only can live and breathe in the spiritual atmosphere of the ,western ,paradise who has attained enlightenment4 #ag ,verily ,i say unto thee1 the ,tathgata lives in the pure land of eternal bliss even now while he is still in the body2 and the ,tathgata preaches the law of religion unto thee and unto the whole world1 so that thou and thy brethren may attain the same peace and the same happiness4 #ah ,said the disciple3 ,teach me1 ,o ,lord1 the meditations to which ,i must devote myself in order to let my mind enter into the paradise of the pure land4 #ai ,buddha said3 ,there are five meditations4 #bj ,the first meditation is the meditation of love in which thou must so adjust thy heart that thou longest for the weal and welfare of all beings1 including the happiness of thine enemies4 #ba ,the second meditation is the meditation of pity1 in which thou thinkest of all beings in distress1 vividly representing in thine imagination their sorrows and anxieties so as to arouse a deep compassion for them in thy soul4 #bb ,the third meditation is the meditation of joy in which thou thinkest of the prosperity of others and rejoicest with their rejoicings4 #bc ,the fourth meditation is the meditation on impurity1 in which thou considerest the evil consequences of corruption1 the effects of wrongs and evils4 ,how trivial is often the pleasure of the moment and how fatal are its consequences6 #bd ,the fifth meditation is the meditation on serenity1 in which thou risest above love and hate1 tyranny and thraldom1 wealth and want1 and regardest thine own fate with impartial calmness and perfect tranquillity4 #be ,a true follower of the ,tathgata founds not his trust upon austerities or rituals but giving up the idea of self relies with his whole heart upon ,amitbha1 which is the unbounded light of truth4 #bf ,the ,blessed ,one after having explained his doctrine of ,amitbha1 the immeasurable light which makes him who receives it a ,buddha1 looked into the heart of his disciple and saw still some doubts and anxieties4 ,and the ,blessed ,one said3 ,ask me1 my son1 the questions which weigh upon thy soul4 #bg ,and the disciple said3 ,can a humble monk1 by sanctifying himself1 acquire the talents of supernatural wisdom called ,abhias and the supernatural powers called ,iddhi8 ,show me the ,iddhi-pda1 the path to the highest wisdom8 ,open to me the ,jhnas which are the means of acquiring samdhi1 the fixity of mind which enraptures the soul4 #bh ,and the ,blessed ,one said3 ,which are the ,abhias8 #bi ,the disciple replied3 ,there are six ,abhias3 7#a7 ,the celestial eye2 7#b7 the celestial ear2 7#c7 the body at will or the power of transformation2 7#d7 the knowledge of the destiny of former dwellings1 so as to know former states of existence2 7#e7 the faculty of reading the thoughts of others2 and 7#f7 the knowledge of comprehending the finality of the stream of life4 #cj ,and the ,blessed ,one replied3 ,these are wondrous things2 but verily1 every man can attain them4 ,consider the abilities of thine own mind2 thou wert born about two hundred leagues from here and canst thou not in thy thought1 in an instant travel to thy native place and remember the details of thy father's home8 ,seest thou not with thy mind's eye the roots of the tree which is shaken by the wind without being overthrown8 ,does not the collector of herbs see in his mental vision1 whenever he pleases1 any plant with its roots1 its stem1 its fruits1 leaves1 and even the uses to which it can be applied8 ,cannot the man who understands languages recall to his mind any word whenever he pleases1 knowing its exact meaning and import8 ,how much more does the ,tathgata understand the nature of things2 he looks into the hearts of men and reads their thoughts4 ,he knows the evolution of beings and foresees their ends4 #ca ,said the disciple3 ,then the ,tathgata teaches that man can attain through the ,jhnas the bliss of ,abhia4 #cb ,and the ,blessed ,one asked in reply3 ,which are the ,jhnas through which man reaches ,abhia8 #cc ,the disciple replied3 ,there are four ,jhnas4 ,the first ,jhna is seclusion in which one must free his mind from sensuality2 the second ,jhna is a tranquillity of mind full of joy and gladness2 the third ,jhna is a taking delight in things spiritual2 the fourth ,jhna is a state of perfect purity and peace in which the mind is above all gladness and grief4 #cd ,good1 my son1 enjoined the ,blessed ,one4 ,be sober and abandon wrong practices which serve only to stultify the mind4 #ce ,said the disciple3 ,forbear with me1 ,o ,blessed ,one1 for ,i have faith without understanding and ,i am seeking the truth4 ,o ,blessed ,one1 ,o ,tathgata1 my ,lord and ,master1 teach me the ,iddhipda4 #cf ,the ,blessed ,one said3 ,there are four means by which ,iddhi is acquired2 7#a7 ,prevent bad qualities from arising4 7#b7 ,put away bad qualities which have arisen4 7#c7 ,produce goodness that does not yet exist4 7#d7 ,increase goodness which already exists4--,search with sincerity1 and persevere in the search4 ,in the end thou wilt find the truth4 #cg ,,lxi4 ,,the ,,teacher ,,unknown4 ,and the ,blessed ,one said to nanda3 #a ,there are various kinds of assemblies1 ,o nanda2 assemblies of nobles1 of ,brahmans1 of householders1 of bhikkhus1 and of other beings4 ,when ,i used to enter an assembly1 ,i always became1 before ,i seated myself1 in color like unto the color of my audience1 and in voice like unto their voice4 ,i spoke to them in their language and then with religious discourse1 ,i instructed1 quickened1 and gladdened them4 #b ,my doctrine is like the ocean1 having the same eight wonderful qualities4 #c ,both the ocean and my doctrine become gradually deeper4 ,both preserve their identity under all changes4 ,both cast out dead bodies upon the dry land4 ,as the great rivers1 when falling into the main1 lose their names and are thenceforth reckoned as the great ocean1 so all the castes1 having renounced their lineage and entered the ,sangha1 become brethren and are reckoned the sons of ,sakyamuni4 ,the ocean is the goal of all streams and of the rain from the clouds1 yet is it never overflowing and never emptied3 so the ,dharma is embraced by many millions of people1 yet it neither increases nor decreases4 ,as the great ocean has only one taste1 the taste of salt1 so my doctrine has only one flavor1 the flavor of emancipation4 ,both the ocean and the ,dharma are full of gems and pearls and jewels1 and both afford a dwelling-place for mighty beings4 #d ,these are the eight wonderful qualities in which my doctrine resembles the ocean4 #e ,my doctrine is pure and it makes no discrimination between noble and ignoble1 rich and poor4 #f ,my doctrine is like unto water which cleanses all without distinction4 #g ,my doctrine is like unto fire which consumes all things that exist between heaven and earth1 great and small4 #h ,my doctrine is like unto the heavens1 for there is room in it1 ample room for the reception of all1 for men and women1 boys and girls1 the powerful and the lowly4 #i ,but when ,i spoke1 they knew me not and would say1 ',who may this be who thus speaks1 a man or a god8' ,then having instructed1 quickened1 and gladdened them with religious discourse1 ,i would vanish away4 ,but they knew me not1 even when ,i vanished away4 #aj ,,parables ,,and ,,stories4 ,,lxii4 ,,parables4 ,and the ,blessed ,one thought3 ,i have taught the truth which is excellent in the beginning1 excellent in the middle1 and excellent in the end2 it is glorious in its spirit and glorious in its letter4 ,but simple as it is1 the people cannot understand it4 ,i must speak to them in their own language4 ,i must adapt my thoughts to their thoughts4 ,they are like unto children1 and love to hear tales4 ,therefore1 ,i will tell them stories to explain the glory of the ,dharma4 ,if they cannot grasp the truth in the abstract arguments by which ,i have reached it1 they may nevertheless come to understand it1 if it is illustrated in parables4 #a ,,lxiii4 ,,the ,,widow',s ,,two ,,mites ,,and ,,the ,,parable ,,of ,,the ,,three ,,merchants4 ,there was once a lone widow who was very destitute1 and having gone to the mountain she beheld hermits holding a religious assembly4 ,then the woman was filled with joy1 and uttering praises1 said1 ,it is well1 holy priests6 but while others give precious things such as the ocean caves produce1 ,i have nothing to offer4 ,having spoken thus and having searched herself in vain for something to give1 she recollected that some time before she had found in a dungheap two coppers1 so taking these she offered them forthwith as a gift to the priesthood in charity4 #a ,the superior of the priests1 a saint who could read the hearts of men1 disregarding the rich gifts of others and beholding the deep faith dwelling in the heart of this poor widow1 and wishing the priesthood to esteem rightly her religious merit1 burst forth with full voice in a canto4 ,he raised his right hand and said1 ,reverend priests attend6 and then he proceeded3 #b ,the coppers of this poor widow ,to all purpose are more worth ,than all the treasures of the oceans ,and the wealth of the broad earth4 #c ,as an act of pure devotion ,she has done a pious deed2 ,she has attained salvation1 ,being free from selfish greed4 #d ,the woman was mightily strengthened in her mind by this thought1 and said1 ,it is even as the ,teacher says3 what ,i have done is as much as if a rich man were to give up all his wealth4 #e ,and the ,teacher said3 ,doing good deeds is like hoarding up treasures1 and he expounded this truth in a parable3 #f ,three merchants set out on their travels1 each with his capital2 one of them gained much1 the second returned with his capital1 and the third one came home after having lost his capital4 ,what is true in common life applies also to religion4 #g ,the capital is the state a man has reached1 the gain is heaven2 the loss of his capital means that a man will be born in a lower state1 as a denizen of hell or as an animal4 ,these are the courses that are open to the sinner4 #h ,he who brings back his capital1 is like unto one who is born again as a man4 ,those who through the exercise of various virtues become pious householders will be born again as men1 for all beings will reap the fruit of their actions4 ,but he who increases his capital is like unto one who practises eminent virtues4 ,the virtuous1 excellent man attains in heaven to the glorious state of the gods4 #i ,,lxiv4 ,,the ,,man ,,born ,,blind4 ,there was a man born blind1 and he said3 ,i do not believe in the world of light and appearance4 ,there are no colors1 bright or sombre4 ,there is no sun1 no moon1 no stars4 ,no one has witnessed these things4 #a ,his friends remonstrated with him1 but he clung to his opinion3 ,what you say that you see1 he objected1 are illusions4 ,if colors existed ,i should be able to touch them4 ,they have no substance and are not real4 ,everything real has weight1 but ,i feel no weight where you see colors4 #b ,in those days there was a physician who was called to see the blind man4 ,he mixed four simples1 and when he applied them to the cataract of the blind man the gray film melted1 and his eyes acquired the faculty of sight4 #c ,the ,tathgata is the physician1 the cataract is the illusion of the thought ,i am1 and the four simples are the four noble truths4 #d ,,lxv4 ,,the ,,lost ,,son4 ,there was a householder's son who went away into a distant country1 and while the father accumulated immeasurable riches1 the son became miserably poor4 ,and the son while searching for food and clothing happened to come to the country in which his father lived4 ,and the father saw him in his wretchedness1 for he was ragged and brutalized by poverty1 and ordered some of his servants to call him4 #a ,when the son saw the place to which he was conducted1 he thought1 ,i must have evoked the suspicion of a powerful man1 and he will throw me into prison4 ,full of apprehension he made his escape before he had seen his father4 #b ,then the father sent messengers out after his son1 who was caught and brought back in spite of his cries and lamentations4 ,thereupon the father ordered his servants to deal tenderly with his son1 and he appointed a laborer of his son's rank and education to employ the lad as a helpmate on the estate4 ,and the son was pleased with his new situation4 #c ,from the window of his palace the father watched the boy1 and when he saw that he was honest and industrious1 he promoted him higher and higher4 #d ,after some time1 he summoned his son and called together all his servants1 and made the secret known to them4 ,then the poor man was exceedingly glad and he was full of joy at meeting his father4 #e ,little by little must the minds of men be trained for higher truths4 #f ,,lxvi4 ,,the ,,giddy ,,fish4 ,there was a bhikkhu who had great difficulty in keeping his senses and passions under control2 so1 resolving to leave the ,order1 he came to the ,blessed ,one to ask him for a release from the vows4 ,and the ,blessed ,one said to the bhikkhu3 #a ,take heed1 my son1 lest thou fall a prey to the passions of thy misguided heart4 ,for ,i see that in former existences1 thou hast suffered much from the evil consequences of lust1 and unless thou learnest to conquer thy sensual desire1 thou wilt in this life be ruined through thy folly4 #b ,listen to a story of another existence of thine1 as a fish4 #c ,the fish could be seen swimming lustily in the river1 playing with his mate4 ,she1 moving in front1 suddenly perceived the meshes of a net1 and slipping around escaped the danger2 but he1 blinded by love1 shot eagerly after her and fell straight into the mouth of the net4 ,the fisherman pulled the net up1 and the fish1 who complained bitterly of his sad fate1 saying1 'this indeed is the bitter fruit of my folly1' would surely have died if the ,bodhisatta had not chanced to come by1 and1 understanding the language of the fish1 took pity on him4 ,he bought the poor creature and said to him3 ',my good fish1 had ,i not caught sight of thee this day1 thou wouldst have lost thy life4 ,i shall save thee1 but henceforth avoid the evil of lust4' ,with these words he threw the fish into the water4 #d ,make the best of the time of grace that is offered to thee in thy present existence1 and fear the dart of passion which1 if thou guard not thy senses1 will lead thee to destruction4 #e ,,lxvii ,,the ,,cruel ,,crane ,,outwitted4 ,a tailor who used to make robes for the brotherhood was wont to cheat his customers1 and thus prided himself on being smarter than other men4 ,but once1 on entering upon an important business transaction with a stranger1 he found his master in fraudulent practices1 and suffered a heavy loss4 #a ,and the ,blessed ,one said3 ,this is not an isolated incident in the greedy tailor's fate2 in other incarnations he suffered similar losses1 and by trying to dupe others ultimately ruined himself4 #b ,this same greedy character lived many generations ago as a crane near a pond1 and when the dry season set in he said to the fishes with a bland voice3 ',are you not anxious for your future welfare8 ,there is at present very little water and still less food in this pond4 ,what will you do should the whole pond become dry1 in this drought8' #c ',yes1 indeed' said the fishes1 'what should we do8' #d ,replied the crane3 ',i know a fine1 large lake1 which never becomes dry4 ,would you not like me to carry you there in my beak8' ,when the fishes began to distrust the honesty of the crane1 he proposed to have one of them sent over to the lake to see it2 and a big carp at last decided to take the risk for the sake of the others1 and the crane carried him to a beautiful lake and brought him back in safety4 ,then all doubt vanished1 and the fishes gained confidence in the crane1 and now the crane took them one by one out of the pond and devoured them on a big varana-tree4 #e ,there was also a lobster in the pond1 and when it listed the crane to eat him too1 he said3 ',i have taken all the fishes away and put them in a fine1 large lake4 ,come along4 ,i shall take thee1 too6' #f ',but how wilt thou hold me to carry me along8' asked the lobster4 #g ',i shall take hold of thee with my beak1' said the crane4 #h ',thou wilt let me fall if thou carry me like that4 ,i will not go with thee6' replied the lobster4 #i ',thou needst not fear1' rejoined the crane2 ',i shall hold thee quite tight all the way4' #aj ,then said the lobster to himself3 ',if this crane once gets hold of a fish1 he will certainly never let him go in a lake6 ,now if he should really put me into the lake it would be splendid2 but if he does not1 then ,i will cut his throat and kill him6' ,so he said to the crane3 ',look here1 friend1 thou wilt not be able to hold me tight enough2 but we lobsters have a famous grip4 ,if thou wilt let me catch hold of thee round the neck with my claws1 ,i shall be glad to go with thee4' #aa ,the crane did not see that the lobster was trying to outwit him1 and agreed4 ,so the lobster caught hold of his neck with his claws as securely as with a pair of blacksmith's pincers1 and called out3 ',ready1 ready1 go6' #ab ,the crane took him and showed him the lake1 and then turned off toward the varana-tree4 ',my dear uncle6' cried the lobster1 ',the lake lies that way1 but thou art taking me this other way4' #ac ,answered the crane3 ',thinkest thou so8 ,am ,i thy dear uncle8 ,thou meanest me to understand1 ,i suppose1 that ,i am thy slave1 who has to lift thee up and carry thee about with him1 where thou pleasest6 ,now cast thine eye upon that heap of fish-bones at the root of yonder varana-tree4 ,just as ,i have eaten those fish1 every one of them1 just so will ,i devour thee also6' #ad ',ah6 those fishes got eaten through their own stupidity1' answered the lobster1 'but ,i am not going to let thee kill me4 ,on the contrary1 it is thou that ,i am going to destroy4 ,for thou1 in thy folly1 hast not seen that ,i have outwitted thee4 ,if we die1 we both die together2 for ,i will cut off this head of thine and cast it to the ground6' ,so saying1 he gave the crane's neck a pinch with his claws as with a vise4 #ae ,then gasping1 and with tears trickling from his eyes1 and trembling with the fear of death1 the crane besought the lobster1 saying3 ',o1 my ,lord6 ,indeed ,i did not intend to eat thee4 ,grant me my life6' #af ',very well6 fly down and put me into the lake1' replied the lobster4 #ag ,and the crane turned round and stepped down into the lake1 to place the lobster on the mud at its edge4 ,then the lobster cut the crane's neck through as clean as one would cut a lotus-stalk with a hunting-knife1 and then entered the water6 #ah ,when the ,teacher had finished this discourse1 he added3 ,not now only was this man outwitted in this way1 but in other existences1 too1 by his own intrigues4 #ai ,,lxviii4 ,,four ,,kinds ,,of ,,merit4 ,there was a rich man who used to invite all the ,brahmans of the neighborhood to his house1 and1 giving them rich gifts1 offered great sacrifices to the gods4 #a ,and the ,blessed ,one said3 ,if a man each month repeat a thousand sacrifices and give offerings without ceasing1 he is not equal to him who but for one moment fixes his mind upon righteousness4 #b ,the world-honored ,buddha continued3 ,there are four kinds of offering3 first1 when the gifts are large and the merit small2 secondly1 when the gifts are small and the merit small2 thirdly1 when the gifts are small and the merit large2 and fourthly1 when the gifts are large and the merit is also large4 #c ,the first is the case of the deluded man who takes away life for the purpose of sacrificing to the gods1 accompanied by carousing and feasting4 ,here the gifts are great1 but the merit is small indeed4 #d ,the gifts are small and the merit is also small1 when from covetousness and an evil heart a man keeps to himself a part of that which he intends to offer4 #e ,the merit is great1 however1 while the gift is small1 when a man makes his offering from love and with a desire to grow in wisdom and in kindness4 #f ,lastly1 the gift is large and the merit is large1 when a wealthy man1 in an unselfish spirit and with the wisdom of a ,buddha1 gives donations and founds institutions for the best of mankind to enlighten the minds of his fellow-men and to administer unto their needs4 #g ,,lxix4 ,,the ,,light ,,of ,,the ,,world4 ,there was a certain ,brahman in ,kosamb1 a wrangler and well versed in the ,vedas4 ,as he found no one whom he regarded his equal in debate he used to carry a lighted torch in his hand1 and when asked for the reason of his strange conduct1 he replied3 ,the world is so dark that ,i carry this torch to light it up1 as far as ,i can4 #a ,a samana sitting in the market-place heard these words and said3 ,my friend1 if thine eyes are blind to the sight of the omnipresent light of the day1 do not call the world dark4 ,thy torch adds nothing to the glory of the sun and thy intention to illumine the minds of others is as futile as it is arrogant4 #b ,whereupon the ,brahman asked3 ,where is the sun of which thou speakest8 ,and the samana replied3 ,the wisdom of the ,tathgata is the sun of the mind4 ,his radiancy is glorious by day and night1 and he whose faith is strong will not lack light on the path to ,nirvna where he will inherit bliss everlasting4 #c ,,lxx4 ,,luxurious ,,living4 ,while the ,buddha was preaching his doctrine for the conversion of the world in the neighborhood of ,savatthi1 a man of great wealth who suffered from many ailmemts came to him with clasped hands and said3 ,world-honored ,buddha1 pardon me for my want of respect in not saluting thee as ,i ought1 but ,i suffer greatly from obesity1 excessive drowsiness1 and other complaints1 so that ,i cannot move without pain4 #a ,the ,tathgata1 seeing the luxuries with which the man was surrounded asked him3 ,hast thou a desire to know the cause of thy ailments8 ,and when the wealthy man expressed his willingness to learn1 the ,blessed ,one said3 ,there are five things which produce the condition of which thou complainest3 opulent dinners1 love of sleep1 hankering after pleasure1 thoughtlessness1 and lack of occupation4 ,exercise self-control at thy meals1 and take upon thyself some duties that will exercise thy abilities and make thee useful to thy fellow-men4 ,in following this advice thou wilt prolong thy life4 #b ,the rich man remembered the words of the ,buddha and after some time having recovered his lightness of body and youthful buoyancy returned to the ,worldhonored ,one and1 coming afoot without horses and attendants1 said to him3 ,master1 thou hast cured my bodily ailments2 ,i come now to seek enlightenment of my mind4 #c ,and the ,blessed ,one said3 ,the worldling nourishes his body1 but the wise man nourishes his mind4 ,he who indulges in the satisfaction of his appetites works his own destruction2 but he who walks in the path will have both the salvation from evil and a prolongation of life4 #d ,,lxxi4 ,,the ,,communication ,,of ,,bliss4 ,annabhra1 the slave of ,sumana1 having just cut the grass on the meadow1 saw a samana with his bowl begging for food4 ,throwing down his bundle of grass he ran into the house and returned with the rice that had been provided for his own food4 #a ,the samana ate the rice and gladdened him with words of religious comfort4 #b ,the daughter of ,sumana having observed the scene from a window called out3 ,good6 ,annabhra1 good6 ,very good6 #c ,sumana hearing these words inquired what she meant1 and on being informed about ,annabhra's devotion and the words of comfort he had received from the samana1 went to his slave and offered him money to divide the bliss of his offering4 #d ,my lord1 said ,annabhra1 let me first ask the venerable man4 ,and approaching the samana1 he said3 ,my master has asked me to share with him the bliss of the offering ,i made thee of my allowance of rice4 ,is it right that ,i should divide it with him8 #e ,the samana replied in a parable4 ,he said3 ,in a village of one hundred houses a single light was burning4 ,then a neighbor came with his lamp and lit it2 and in this same way the light was communicated from house to house and the brightness in the village was increased4 ,thus the light of religion may be diffused without stinting him who communicates it4 ,let the bliss of thy offering also be diffused4 ,divide it4 #f ,annabhra returned to his master's house and said to him3 ,i present thee1 my lord1 with a share of the bliss of my offering4 ,deign to accept it4 #g ,sumana accepted it and offered his slave a sum of money1 but ,annabhra replied3 ,not so1 my lord2 if ,i accept thy money it would appear as if ,i sold thee my share4 ,bliss cannot be sold2 ,i beg thou wilt accept it as a gift4 #h ,the master replied3 ,brother ,annabhra1 from this day forth thou shalt be free4 ,live with me as my friend and accept this present as a token of my respect4 #i ,,lxxii4 ,,the ,,listless ,,fool4 ,there was a rich ,brahman1 well advanced in years1 who1 unmindful of the impermanence of earthly things and anticipating a long life1 had built himself a large house4 #a ,the ,buddha wondered why a man so near to death had built a mansion with so many apartments1 and he sent nanda to the rich ,brahman to preach to him the four noble truths and the eightfold path of salvation4 #b ,the ,brahman showed nanda his house and explained to him the purpose of its numerous chambers1 but to the instruction of the ,buddha's teachings he gave no heed4 #c nanda said3 ,it is the habit of fools to say1 ',i have children and wealth4' ,he who says so is not even master of himself2 how can he claim possession of children1 riches1 and servants8 ,many are the anxieties of the worldly1 but they know nothing of the changes of the future4 #d ,scarcely had nanda left1 when the old man was stricken with apoplexy and fell dead4 ,the ,buddha said1 for the instruction of those who were ready to learn3 ,a fool1 though he live in the company of the wise1 understands nothing of the true doctrine1 as a spoon tastes not the flavor of the soup4 ,he thinks of himself only1 and unmindful of the advice of good counsellors is unable to deliver himself4 #e ,,lxxiii4 ,,rescue ,,in ,,the ,,desert4 ,there was a disciple of the ,blessed ,one1 full of energy and zeal for the truth1 who1 living under a vow to complete a meditation in solitude1 flagged in a moment of weakness4 ,he said to himself3 ,the ,teacher said there are several kinds of men2 ,i must belong to the lowest class and fear that in this birth there will be neither path nor fruit for me4 ,what is the use of a forest life if ,i cannot by my constant endeavor attain the insight of meditation to which ,i have devoted myself8 ,and he left the solitude and returned to the ,jetavana4 #a ,when the brethren saw him they said to him3 ,thou hast done wrong1 ,o brother1 after taking a vow1 to give up the attempt of carrying it out2 and they took him to the ,master4 #b ,when the ,blessed ,one saw them he said3 ,i see1 ,o mendicants1 that you have brought this brother here against his will4 ,what has he done8 #c ,lord1 this brother1 having taken the vows of so sanctifying a faith1 has abandoned the endeavor to accomplish the aim of a member of the order1 and has come back to us4 #d ,then the ,teacher said to him3 ,is it true that thou hast given up trying8 #e ,it is true1 ,o ,blessed ,one6 was the reply4 #f ,the ,master said3 ,this present life of thine is a time of grace4 ,if thou fail now to reach the happy state thou wilt have to suffer remorse in future existences4 ,how is it1 brother1 that thou hast proved so irresolute8 ,why1 in former states of existence thou wert full of determination4 ,by thy energy alone the men and bullocks of five hundred wagons obtained water in the sandy desert1 and were saved4 ,how is it that thou now givest up8 #g ,by these few words that brother was re-established in his resolution4 ,but the others besought the ,blessed ,one1 saying3 ,lord6 ,tell us how this was4 #h ,listen1 then1 ,o mendicants6 said the ,blessed ,one2 and having thus excited their attention1 he made manifest a thing concealed by change of birth4 #i ,once upon a time1 when ,brahmadatta was reigning in ,ksi1 the ,bodhisatta was born in a merchant's family2 and when he grew up1 he went about trafficking with five hundred carts4 #aj ,one day he arrived at a sandy desert many leagues across4 ,the sand in that desert was so fine that when taken in the closed fist it could not be kept in the hand4 ,after the sun had risen it became as hot as a mass of burning embers1 so that no man could walk on it4 ,those1 therefore1 who had to travel over it took wood1 and water1 and oil1 and rice in their carts1 and traveled during the night4 ,and at daybreak they formed an encampment and spread an awning over it1 and1 taking their meals early1 they passed the day lying in the shade4 ,at sunset they supped1 and when the ground had become cool they yoked their oxen and went on4 ,the traveling was like a voyage over the sea3 a desert-pilot had to be chosen1 and he brought the caravan safe to the other side by his knowledge of the stars4 #aa ,thus the merchant of our story traversed the desert4 ,and when he had passed over fifty-nine leagues he thought1 ,now1 in one more night we shall get out of the sand1 and after supper he directed the wagons to be yoked1 and so set out4 ,the pilot had cushions arranged on the foremost cart and lay down1 looking at the stars and directing the men where to drive4 ,but worn out by want of rest during the long march1 he fell asleep1 and did not perceive that the oxen had turned round and taken the same road by which they had come4 #ab ,the oxen went on the whole night through4 ,towards dawn the pilot woke up1 and1 observing the stars1 called out3 ,stop the wagons1 stop the wagons6 ,the day broke just as they stopped and were drawing up the carts in a line4 ,then the men cried out3 ,why this is the very encampment we left yesterday6 ,we have but little wood left and our water is all gone6 ,we are lost6 ,and unyoking the oxen and spreading the canopy over their heads1 they lay down in despondency1 each one under his wagon4 ,but the ,bodhisatta said to himself1 ,if ,i lose heart1 all these will perish1 and walked about while the morning was yet cool4 ,on seeing a tuft of kusa-grass1 he thought3 ,this could have grown only by soaking up some water which must be beneath it4 #ac ,and he made them bring a spade and dig in that spot4 ,and they dug sixty cubits deep4 ,and when they had got thus far1 the spade of the diggers struck on a rock2 and as soon as it struck1 they all gave up in despair4 ,but the ,bodhisatta thought1 ,there must be water under that rock1 and descending into the well he got upon the stone1 and stooping down applied his ear to it and tested the sound of it4 ,he heard the sound of water gurgling beneath1 and when he got out he called his page4 ,my lad1 if thou givest up now1 we shall all be lost4 ,do not lose heart4 ,take this iron hammer1 and go down into the pit1 and give the rock a good blow4 #ad ,the lad obeyed1 and though they all stood by in despair1 he went down full of determination and struck at the stone4 ,the rock split in two and fell below1 so that it no longer blocked the stream1 and water rose till its depth from the bottom to the brim of the well was equal to the height of a palm-tree4 ,and they all drank of the water1 and bathed in it4 ,then they cooked rice and ate it1 and fed their oxen with it4 ,and when the sun set1 they put a flag in the well1 and went to the place appointed4 ,there they sold their merchandise at a good profit and returned to their home1 and when they died they passed away according to their deeds4 ,and the ,bodhisatta gave gifts and did other virtuous acts1 and he also passed away according to his deeds4 #ae ,after the ,teacher had told the story he formed the connection by saying in conclusion1 ,the caravanleader was the ,bodhisatta1 the future ,buddha2 the page who at that time despaired not1 but broke the stone1 and gave water to the multitude1 was this brother without perseverance2 and the other men were attendants on the ,buddha4 #af ,,lxxiv4 ,,the ,,sower4 ,bhradvja1 a wealthy ,brahman farmer1 was celebrating his harvest-thanksgiving when the ,blessed ,one came with his alms-bowl1 begging for food4 #a ,some of the people paid him reverence1 but the ,brahman was angry and said3 ,o samana1 it would be more fitting for thee to go to work than to beg4 ,i plough and sow1 and having ploughed and sown1 ,i eat4 ,if thou didst likewise1 thou1 too1 wouldst have something to eat4 #b ,the ,tathgata answered him and said3 ,o ,brahman1 ,i1 too1 plough and sow1 and having ploughed and sown1 ,i eat4 #c ,dost thou profess to be a husbandman8 replied the ,brahman4 ,where1 then1 are thy bullocks8 ,where is the seed and the plough8 #d ,the ,blessed ,one said3 ,faith is the seed ,i sow3 good works are the rain that fertilizes it2 wisdom and modesty are the plough2 my mind is the guiding-rein2 ,i lay hold of the handle of the law2 earnestness is the goad ,i use1 and exertion is my draught-ox4 ,this ploughing is ploughed to destroy the weeds of illusion4 ,the harvest it yields is the immortal fruit of ,nirvna1 and thus all sorrow ends4 #e ,then the ,brahman poured rice-milk into a golden bowl and offered it to the ,blessed ,one1 saying3 ,let the ,teacher of mankind partake of the rice-milk1 for the venerable ,gotama ploughs a ploughing that bears the fruit of immortality4 #f ,,lxxv4 ,,the ,,outcast4 ,when ,bhagavat dwelt at ,svatthi in the ,jetavana1 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 altar4 ,and the priest said3 ,stay there1 ,o shaveling2 stay there1 ,o wretched samana2 thou art an outcast4 #a ,the ,blessed ,one replied3 ,who is an outcast8 #b ,an outcast is the man who is angry and bears hatred2 the man who is wicked and hypocritical1 he who embraces error and is full of deceit4 #c ,whosoever is a provoker and is avaricious1 has evil desires1 is envious1 wicked1 shameless1 and without fear to commit wrong1 let him be known as an outcast4 #d ,not by birth does one become an outcast1 not by birth does one become a ,brahman2 by deeds one becomes an outcast1 by deeds one becomes a ,brahman4 #e ,,lxxvi4 ,,the ,,woman ,,at ,,the ,,well4 nanda1 the favorite disciple of the ,buddha1 having been sent by the ,lord on a mission1 passed by a well near a village1 and seeing ,pakati1 a girl of the ,mtanga caste1 he asked her for water to drink4 #a ,pakati said3 ,o ,brahman1 ,i am too humble and mean to give thee water to drink1 do not ask any service of me lest thy holiness be contaminated1 for ,i am of low caste4 #b ,and nanda replied3 ,i ask not for caste but for water2 and the ,mtanga girl's heart leaped joyfully and she gave nanda to drink4 #c nanda thanked her and went away2 but she followed him at a distance4 #d ,having heard that nanda was a disciple of ,gotama ,sakyamuni1 the girl repaired to the ,blessed ,one and cried3 ,o ,lord help me1 and let me live in the place where nanda thy disciple dwells1 so that ,i may see him and minister unto him1 for ,i love nanda4 #e ,and the ,blessed ,one understood the emotions of her heart and he said3 ,pakati1 thy heart is full of love1 but thou understandest not thine own sentiments4 ,it is not nanda that thou lovest1 but his kindness4 ,accept1 then1 the kindness thou hast seen him practise unto thee1 and in the humility of thy station practise it unto others4 #f ,verily there is great merit in the generosity of a king when he is land to a slave2 but there is a greater merit in the slave when he ignores the wrongs which he suffers and cherishes kindness and good-will to all mankind4 ,he will cease to hate his oppressors1 and even when powerless to resist their usurpation will with compassion pity their arrogance and supercilious demeanor4 #g ,blessed art thou1 ,pakati1 for though thou art a ,mtanga thou wilt be a model for noblemen and noblewomen4 ,thou art of low caste1 but ,brahmans may learn a lesson from thee4 ,swerve not from the path of justice and righteousness and thou wilt outshine the royal glory of3 queens on the throne4 #h ,,lxxvii4 ,,the ,,peacemaker4 ,it is reported that two kingdoms were on the verge of war for the possession of a certain embankment which was disputed by them4 #a ,and the ,buddha seeing the kings and their armies ready to fight1 requested them to tell him the cause of their quarrels4 ,having heard the complaints on both sides1 he said3 #b ,i understand that the embankment has value for some of your people2 has it any intrinsic value aside from its service to your men8 #c ,it has no intrinsic value whatever1 was the reply4 ,the ,tathgata continued3 ,now when you go to battle is it not sure that many of your men will be slain and that you yourselves1 ,o kings1 are liable to lose your lives8 #d ,and they said3 ,verily1 it is sure that many will be slain and our own lives be jeopardized4 #e ,the blood of men1 however1 said ,buddha1 has it less intrinsic value than a mound of earth8 #f ,no1 the kings said1 the lives of men and above all the lives of kings1 are priceless4 #g ,then the ,tathgata concluded3 ,are you going to stake that which is priceless against that which has no intrinsic value whatever8 #h ,the wrath of the two monarchs abated1 and they came to a peaceable agreement4 #i ,,lxxviii4 ,,the ,,hungry ,,dog4 ,there was a great king who oppressed his people and was hated by his subjects2 yet when the ,tathgata came into his kingdom1 the king desired much to see him4 ,so he went to the place where the ,blessed ,one stayed and asked3 ,o ,sakyamuni1 canst thou teach a lesson to the king that will divert his mind and benefit him at the same time8 #a ,and the ,blessed ,one said3 ,i shall tell thee the parable of the hungry dog3 #b ,there was a wicked tyrant2 and the god ,indra1 assuming the shape of a hunter1 came down upon earth with the demon ,mtali1 the latter appearing as a dog of enormous size4 ,hunter and dog entered the palace1 and the dog howled so wofully that the royal buildings shook by the sound to their very foundations4 ,the tyrant had the awe-inspiring hunter brought before his throne and inquired after the cause of the terrible bark4 ,the hunter said1 ,the dog is hungry1 whereupon the frightened king ordered food for him4 ,all the food prepared at the royal banquet disappeared rapidly in the dog's jaws1 and still he howled with portentous significance4 ,more food was sent for1 and all the royal store-houses were emptied1 but in vain4 ,then the tyrant grew desperate and asked3 ',will nothing satisfy the cravings of that woful beast8' ',nothing1' replied the hunter1 'nothing except perhaps the flesh of all his enemies4' ',and who are his enemies8' anxiously asked the tyrant4 ,the hunter replied3 ',the dog will howl as long as there are people hungry in the kingdom1 and his enemies are those who practise injustice and oppress the poor4' ,the oppressor of the people1 remembering his evil deeds1 was seized with remorse1 and for the first time in his life he began to listen to the teachings of righteousness4 #c ,having ended his story1 the ,blessed ,one addressed the king1 who had turned pale1 and said to him3 #d ,the ,tathgata can quicken the spiritual ears of the powerful1 and when thou1 great king1 hearest the dog bark1 think of the teachings of the ,buddha1 and thou mayst still learn to pacify the monster4 #e ,,lxxix4 ,,the ,,despot4 ,king ,brahmadatta happened to see a beautiful woman1 the wife of a ,brahman merchant1 and1 conceiving a passion for her ordered a precious jewel secretly to be dropped into the merchant's carriage4 ,the jewel was missed1 searched for1 and found4 ,the merchant was arrested on the charge of stealing1 and the king pretended to listen with great attention to the defence1 and with seeming regret ordered the merchant to be executed1 while his wife was consigned to the royal harem4 #a ,brahmadatta attended the execution in person1 for such sights were wont to give him pleasure1 but when the doomed man looked with deep compassion at his infamous judge1 a flash of the ,buddha's wisdom lit up the king's passion-beclouded mind2 and while the executioner raised the sword for the fatal stroke1 ,brahmadatta felt the effect in his own mind1 and he imagined he saw himself on the block4 ,hold1 executioner6 shouted ,brahmadatta1 it is the king whom thou slayest6 ,but it was too late6 ,the executioner had done the bloody deed4 #b ,the king fell back in a swoon1 and when he awoke a change had come over him4 ,he had ceased to be the cruel despot and henceforth led a life of holiness and rectitude4 ,the people said that the character of the ,brahman had been impressed into his mind4 #c ,o ye who commit murders and robberies6 ,the veil of self-delusion covers your eyes4 ,if ye could see things as they are1 not as they appear1 ye would no longer inflict injuries and pain on your own selves4 ,ye see not that ye will have to atone for your evil deeds1 for what ye sow that will ye reap4 #d ,,lxxx4 ,v,,savadatt4 ,there was a courtesan in ,mathur named ,vsavadatt4 ,she happened to see ,upagutta1 one of ,buddha's disciples1 a tall and beautiful youth1 and fell desperately in love with him4 ,vsavadatt sent an invitation to the young man1 but he replied3 ,the time has not yet arrived when ,upagutta will visit ,vsavadatt4 #a ,the courtesan was astonished at the reply1 and she sent again for him1 saying3 ,vsavadatt desires love1 not gold1 from ,upagutta4 ,but ,upagutta made the same enigmatic reply and did not come4 #b ,a few months later ,vsavadatt had a love-intrigue with the chief of the artisans1 and at that time a wealthy merchant came to ,mathur1 who fell in love with ,vsavadatt4 ,seeing his wealth1 and fearing the jealousy of her other lover1 she contrived the death of the chief of the artisans1 and concealed his body under a dunghill4 #c ,when the chief of the artisans had disappeared1 his relatives and friends searched for him and found his body4 ,vsavadatt1 however1 was tried by a judge1 and condemned to have her ears and nose1 her hands and feet cut off1 and flung into a graveyard4 #d ,vsavadatt had been a passionate girl1 but kind to her servants1 and one of her maids followed her1 and out of love for her former mistress ministered unto her in her agonies1 and chased away the crows4 #e ,now the time had arrived when ,upagutta decided to visit ,vsavadatt4 #f ,when he came1 the poor woman ordered her maid to collect and hide under a cloth her severed limbs2 and he greeted her kindly1 but she said with petulance3 ,once this body was fragrant like the lotus1 and ,i offered thee my love4 ,in those days ,i was covered with pearls and fine muslin4 ,now ,i am mangled by the executioner and covered with filth and blood4 #g ,sister1 said the young man1 it is not for my pleasure that ,i approach thee4 ,it is to restore to thee a nobler beauty than the charms which thou hast lost4 #h ,i have seen with mine eyes the ,tathgata walking upon earth and teaching men his wonderful doctrine4 ,but thou wouldst not have listened to the words of righteousness while surrounded with temptations1 while under the spell of passion and yearning for worldly pleasures4 ,thou wouldst nor have listened to the teachings of the ,tathgata1 for thy heart was wayward1 and thou didst set thy trust on the sham of thy transient charms4 #i ,the charms of a lovely form are treacherous1 and quickly lead into temptations1 which have proved too strong for thee4 ,but there is a beauty which will not fade1 and if thou wilt but listen to the doctrine of our ,lord1 the ,buddha1 thou wilt find that peace which thou wouldst have found in the restless world of sinful pleasures4 #aj ,vsavadatt became calm and a spiritual happiness soothed the tortures of her bodily pain2 for where there is much suffering there is also great bliss4 #aa ,having taken refuge in the ,buddha1 the ,dharma1 and the ,sangha1 she died in pious submission to the punishment of her crime4 #ab ,,lxxxi4 ,,the ,,marriage-,,feast ,,in ,,jamb,,nada4 ,there was a man in ,jambnada who was to be married the next day1 and he thought1 ,would that the ,buddha1 the ,blessed ,one1 might be present at the wedding4 #a ,and the ,blessed ,one passed by his house and met him1 and when he read the silent wish in the heart of the bridegroom1 he consented to enter4 #b ,when the ,holy ,one appeared with the retinue of his many bhikkhus1 the host whose means were limited received them as best he could1 saying3 ,eat1 my ,lord1 and all thy congregation1 according to your desire4 #c ,while the holy men ate1 the meats and drinks remained undiminished1 and the host thought to himself3 ,how wondrous is this6 ,i should have had plenty for all my relatives and friends4 ,would that ,i had invited them all4 #d ,when this thought was in the host's mind1 all his relatives and friends entered the house2 and although the hall in the house was small there was room in it for all of them4 ,they sat down at the table and ate1 and there was more than enough for all of them4 #e ,the ,blessed ,one was pleased to see so many guests full of good cheer and he quickened them and gladdened them with words of truth1 proclaiming the bliss of righteousness3 #f ,the greatest happiness which a mortal man can imagine is the bond of marriage that ties together two loving hearts4 ,but there is a greater happiness still3 it is the embrace of truth4 ,death will separate husband and wife1 but death will never affect him who has espoused the truth4 #g ,therefore be married unto the truth and live with the truth in holy wedlock4 ,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 itself1 and she will rely upon him and revere him and minister unto him4 ,and the wife who loves her husband and desires a union that shall be everlasting must be faithful to him so as to be like truth itself2 and he will place his trust in her1 he will provide for her4 ,verily1 ,i say unto you1 their children will become like unto their parents and will bear witness to their happiness4 #h ,let no man be single1 let every one be wedded in holy love to the truth4 ,and when ,mra1 the destroyer1 comes to separate the visible forms of your being1 you will continue to live in the truth1 and you will partake of the life everlasting1 for the truth is immortal4 #i ,there was no one among the guests but was strengthened in his spiritual life1 and recognized the sweetness of a life of righteousness2 and they took refuge in ,buddha1 the ,dharma1 and the ,sangha4 #aj ,,lxxxii4 ,a ,,party ,,in ,,search ,,of ,a ,,thief4 ,having sent out his disciples1 the ,blessed ,one himself wandered from place to place until he reached ,uruvel4 #a ,on his way he sat down in a grove to rest1 and it happened that in that same grove there was a party of thirty friends who were enjoying themselves with their wives2 and while they were sporting1 some of their goods were stolen4 #b ,then the whole party went in search of the thief and1 meeting the ,blessed ,one sitting under a tree1 saluted him and said3 ,pray1 ,lord1 didst thou see the thief pass by with our goods8 #c ,and the ,blessed ,one said3 ,which is better for you1 that you go in search for the thief or for yourselves8 ,and the youths cried3 ,in search for ourselves6 #d ,well1 then1 said the ,blessed ,one1 sit down and ,i will preach the truth to you4 #e ,and the whole party sat down and they listened eagerly to the words of the ,blessed ,one4 ,having grasped the truth1 they praised the doctrine and took refuge in the ,buddha4 #f ,,lxxxiii4 ,,in ,,the ,,realm ,,of ,,yamar,,ja4 ,there was a ,brahman1 a religious man and fond in his affections but without deep wisdom4 ,he had a son of great promise1 who1 when seven years old1 was struck with a fatal disease and died4 ,the unfortunate father was unable to control himself2 he threw himself upon the corpse and lay there as one dead4 #a ,the relatives came and buried the dead child and when the father came to himself1 he was so immoderate in his grief that he behaved like an insane person4 ,he no longer gave way to tears but wandered about asking for the residence of ,yamarja1 the king of death1 humbly to beg of him that his child might be allowed to return to life4 #b ,having arrived at a great ,brahman temple the sad father went through certain religious rites and fell asleep4 ,while wandering on in his dream he came to a deep mountain pass where he met a number of samanas who had acquired supreme wisdom4 ,kind sirs1 he said1 can you not tell me where the residence of ,yamarja is8 ,and they asked him1 ,good friend1 why wouldst thou know8 ,whereupon he told them his sad story and explained his intentions4 ,pitying his self-delusion1 the samanas said3 ,no mortal man can reach the place where ,yama reigns1 but some four hundred miles westward lies a great city in which many good spirits live2 every eighth day of the month ,yama visits the place1 and there mayst thou see him who is the ,king of ,death and ask him for a boon4 #c ,the ,brahman rejoicing at the news went to the city and found it as the samanas had told him4 ,he was admitted to the dread presence of ,yama1 the ,king of ,death1 who1 on hearing his request1 said3 ,thy son now lives in the eastern garden where he is disporting himself2 go there and ask him to follow thee4 #d ,said the happy father3 ,how does it happen that my son1 without having performed one good work1 is now living in paradise8 ,yamarja replied3 ,he has obtained celestial happiness not for performing good deeds1 but because he died in faith and in love to the ,lord and ,master1 the most glorious ,buddha4 ,the ,buddha says3 ',the heart of love and faith spreads as it were a beneficent shade from the world of men to the world of gods4' ,this glorious utterance is like the stamp of a king's seal upon a royal edict4 #e ,the happy father hastened to the place and saw his beloved child playing with other children1 all transfigured by the peace of the blissful existence of a heavenly life4 ,he ran up to his boy and cried with tears running down his cheeks3 ,my son1 my son1 dost thou not remember me1 thy father who watched over thee with loving care and tended thee in thy sickness8 ,return home with me to the land of the living4 ,but the boy1 while struggling to go back to his playmates1 upbraided him for using such strange expressions as father and son4 ,in my present state1 he said1 ,i know no such words1 for ,i am free from delusion4 #f ,on this1 the ,brahman departed1 and when he woke from his dream he bethought himself of the ,blessed ,master of mankind1 the great ,buddha1 and resolved to go to him1 lay bare his grief1 and seek consolation4 #g ,having arrived at the ,jetavana1 the ,brahman told his story and how his boy had refused to recognize him and to go home with him4 #h ,and the ,world-honored ,one said3 ,truly thou art deluded4 ,when man dies the body is dissolved into its elements1 but the spirit is not entombed4 ,it leads a higher mode of life in which all the relative terms of father1 son1 wife1 mother1 are at an end1 just as a guest who leaves his lodging has done with it1 as though it were a thing of the past4 ,men concern themselves most about that which passes away2 but the end of life quickly comes as a burning torrent sweeping away the transient in a moment4 ,they are like a blind man set to look after a burning lamp4 ,a wise man1 understanding the transiency of worldly relations1 destroys the cause of grief1 and escapes from the seething whirlpool of sorrow4 ,religious wisdom lifts a man above the pleasures and pains of the world and gives him peace everlasting4 #i ,the ,brahman asked the permission of the ,blessed ,one to enter the community of his bhikkhus1 so as to acquire that heavenly wisdom which alone can give comfort to an afflicted heart4 #aj ,,lxxxiv4 ,,the ,,mustard ,,seed4 ,there was a rich man who found his gold suddenly transformed into ashes2 and he took to his bed and refused all food4 ,a friend1 hearing of his sickness1 visited the rich man and learned the cause of his grief4 ,and the friend said3 ,thou didst not make good use of thy wealth4 ,when thou didst hoard it up it was not better than ashes4 ,now heed my advice4 ,spread mats in the bazaar2 pile up these ashes1 and pretend to trade with them4 #a ,the rich man did as his friend had told him1 and when his neighbors asked him1 ,why sellest thou ashes8 he said3 ,i offer my goods for sale4 #b ,after some time a young girl1 named ,kis ,gotam1 an orphan and very poor1 passed by1 and seeing the rich man in the bazaar1 said3 ,my lord1 why pilest thou thus up gold and silver for sale4 #c ,and the rich man said3 ,wilt thou please hand me that gold and silver8 ,and ,kis ,gotam took up a handful of ashes1 and lo6 they changed back into gold4 #d ,considering that ,kis ,gotam had the mental eye of spiritual knowledge and saw the real worth of things1 the rich man gave her in marriage to his son1 and he said3 ,with many1 gold is no better than ashes1 but with ,kis ,gotam ashes become pure gold4 #e ,and ,kis ,gotam had an only son1 and he died4 ,in her grief she carried the dead child to all her neighbors1 asking them for medicine1 and the people said3 ,she has lost her senses4 ,the boy is dead4 #f ,at length ,kis ,gotam met a man who replied to her request3 ,i cannot give thee medicine for thy child1 but ,i know a physician who can4 #g ,and the girl said3 ,pray tell me1 sir2 who is it8 ,and the man replied3 ,go to ,sakyamuni1 the ,buddha4 #h ,kis ,gotam repaired to the ,buddha and cried3 ,lord and ,master1 give me the medicine that will cure my boy4 #i ,the ,buddha answered3 ,i want a handful of mustard-seed4 ,and when the girl in her joy promised to procure it1 the ,buddha added3 ,the mustard-seed must be taken from a house where no one has lost a child1 husband1 parent1 or friend4 #aj ,poor ,kis ,gotam now went from house to house1 and the people pitied her and said3 ,here is mustard-seed2 take it6 ,but when she asked1 ,did a son or daughter1 a father or mother1 die in your family8 ,they answered her3 ,alas6 the living are few1 but the dead are many4 ,do not remind us of our deepest grief4 ,and there was no house but some beloved one had died in it4 #aa ,kis ,gotam became weary and hopeless1 and sat down at the wayside1 watching the lights of the city1 as they flickered up and were extinguished again4 ,at last the darkness of the night reigned everywhere4 ,and she considered the fate of men1 that their lives flicker up and are extinguished4 ,and she thought to herself3 ,how selfish am ,i in my grief6 ,death is common to all2 yet in this valley of desolation there is a path that leads him to immortality who has surrendered all selfishness4 #ab ,putting away the selfishness of her affection for her child1 ,kis ,gotam had the dead body buried in the forest4 ,returning to the ,buddha1 she took refuge in him and found comfort in the ,dharma1 which is a balm that will soothe all the pains of our troubled hearts4 #ac ,the ,buddha said3 #ad ,the life of mortals in this world is troubled and brief and combined with pain4 ,for there is not any means by which those that have been born can avoid dying2 after reaching old age there is death2 of such a nature are living beings4 #ae ,as ripe fruits are early in danger of falling1 so mortals when born are always in danger of death4 #af ,as all earthen vessels made by the potter end in being broken1 so is the life of mortals4 #ag ,both young and adult1 both those who are fools and those who are wise1 all fall into the power of death2 all are subject to death4 #ah ,of those who1 overcome by death1 depart from life1 a father cannot save his son1 nor kinsmen their relations4 #ai ,mark6 while relatives are looking on and lamenting deeply1 one by one mortals are carried off1 like an ox that is led to the slaughter4 #bj ,so the world is afflicted with death and decay1 therefore the wise do not grieve1 knowing the terms of the world4 #ba ,in whatever manner people think a thing will come to pass1 it is often different when it happens1 and great is the disappointment2 see1 such are the terms of the world4 #bb ,not from weeping nor from grieving will any one obtain peace of mind2 on the contrary1 his pain will be the greater and his body will suffer4 ,he will make himself sick and pale1 yet the dead are not saved by his lamentation4 #bc ,people pass away1 and their fate after death will be according to their deeds4 #bd ,if a man live a hundred years1 or even more1 he will at last be separated from the company of his relatives1 and leave the life of this world4 #be ,he who seeks peace should draw out the arrow of lamentation1 and complaint1 and grief4 #bf ,he who has drawn out the arrow and has become composed will obtain peace of mind2 he who has overcome all sorrow will become free from sorrow1 and be blessed4 #bg ,,lxxxv4 ,,following ,,the ,,master ,,over ,,the ,,stream4 ,south of ,svatthi is a great river1 on the banks of which lay a hamlet of five hundred houses4 ,thinking of the salvation of the people1 the ,world-honored ,one resolved to go to the village and preach the doctrine4 ,having come to the riverside he sat down beneath a tree1 and the villagers seeing the glory of his appearance approached him with reverence2 but when he began to preach1 they believed him not4 #a ,when the world-honored ,buddha had left ,svatthi ,sriputta felt a desire to see the ,lord and to hear him preach4 ,coming to the river where the water was deep and the current strong1 he said to himself3 ,this stream shall not prevent me4 ,i shall go and see the ,blessed ,one1 and he stepped upon the water which was as firm under his feet as a slab of granite4 #b ,when he arrived at a place in the middle of the stream where the waves were high1 ,sriputta's heart gave way1 and he began to sink4 ,but rousing his faith and renewing his mental effort1 he proceeded as before and reached the other bank4 #c ,the people of the village were astonished to see ,sriputta1 and they asked how he could cross the stream where there was nether a bridge nor a ferry4 #d ,and ,sriputta replied3 ,i lived in ignorance until ,i heard the voice of the ,buddha4 ,as ,i was anxious to hear the doctrine of salvation1 ,i crossed the river and ,i walked over its troubled waters because ,i had faith4 ,faith1 nothing else1 enabled me to do so1 and now ,i am here in the bliss of the ,master's presency4 #e ,the ,world-honored ,one added3 ,sriputta1 thou hast spoken well4 ,faith like thine alone can save the world from the yawning gulf of migration and enable men to walk dryshod to the other shore4 #f ,and the ,blessed ,one urged to the villagers the necessity 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 death4 #g ,hearing the words of the ,tathgata1 the villagers were filled with joy and believing in the doctrines of the ,blessed ,one embraced the five rules and took refuge in his name4 #h ,,lxxxvi4 ,,the ,,sick ,,bhikkhu4 ,an old bhikkhu 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 distress4 ,and it happened that the ,world-honored ,one came to the vihra in which the unfortunate man lay2 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 hand1 saying to his disciples3 #a ,the ,tathgata has come into the world to befriend the poor1 to succor the unprotected1 to nourish those in bodily affliction1 both the followers of the ,dharma and unbelievers1 to give sight to the blind and enlighten the minds of the deluded1 to stand up for the rights of orphans as well as the aged1 and in so doing to set an example to others4 ,this is the consummation of his work1 and thus he attains the great goal of life as the rivers that lose themselves in the ocean4 #b ,the ,world-honored ,one administered unto the sick bhikkhu daily so long as he stayed in that place4 ,and the governor of the city came to the ,buddha to do him reverence1 and having heard of the service which the ,lord did in the vihra asked the ,blessed ,one about the previous existence of the sick monk1 and the ,buddha said3 #c ,in days gone by there was a wicked king who used to extort from his subjects all he could get2 and he ordered one of his officers to lay the lash on a man of eminence4 ,the officer little thinking of the pain he inflicted upon others1 obeyed2 but when the victim of the king's wrath begged for mercy1 he felt compassion and laid the whip lightly upon him4 ,now the king was reborn as ,devadatta1 who was abandoned by all his followers1 because they were no longer willing to stand his severity and he died miserable and full of penitence4 ,the officer is the sick bhikkhu1 who having often given offence to his brethren in the vihra was left without assistance in his distress4 ,the eminent man1 however1 who was unjustly beaten and begged for mercy was the ,bodhisatta2 he has been reborn as the ,tathgata4 ,it is now the lot of the ,tathgata to help the wretched officer as he had mercy on him4 #d ,and the ,world-honored ,one repeated these lines3 ,he who inflicts pain on the gentle1 or falsely accuses the innocent1 will inherit one of the ten great calamities4 ,but he who has learned to suffer with patience will be purified and will be the chosen instrument for the alleviation of suffering4 #e ,the diseased bhikkhu on hearing these words turned to the ,buddha1 confessed his ill-natured temper and repented1 and with a heart cleansed from error did reverence unto the ,lord4 #f ,,lxxxvii4 ,,the ,,patient ,,elephant4 ,while the ,blessed ,one was residing in the ,jetavana1 there was a householder living in ,svatthi known to all his neighbors as patient and kind1 but his relatives were wicked and contrived a plot to rob him4 ,one day they came to the householder and often worrying him with all kinds of threats took away a goodly portion of his property4 ,he did not go to court1 nor did he complain1 but tolerated with great forbearance the wrongs he suffered4 #a ,the neighbors wondered and began to talk about it1 and rumors of the affair reached the ears of the brethren in ,jetavana4 ,while the brethren discussed the occurrence in the assembly hall1 the ,blessed ,one entered and asked ,what was the topic of your conversation8 ,and they told him4 #b ,said the ,blessed ,one3 ,the time will come when the wicked relatives will find their punishment4 ,o brethren1 this is not the first time that this occurrence took place2 it has happened before1 and he told them a world-old tale4 #c ,once upon a time1 when ,brahmadatta was king of ,benares1 the ,bodhisatta was born in the ,himlaya region as an elephant4 ,he grew up strong and big1 and ranged the hills and mountains1 the peaks and caves of the tortuous woods in the valleys4 ,once as he went he saw a pleasant tree1 and took his food1 standing under it4 #d ,then some impertinent monkeys came down out of the tree1 and jumping on the elephant's back1 insulted and tormented him greatly2 they took hold of his tusks1 pulled his tail and disported themselves1 thereby causing him much annoyance4 ,the ,bodhisatta1 being full of patience1 kindliness and mercy1 took no notice at all of their misconduct which the monkeys repeated again and again4 #e ,one day the spirit that lived in the tree1 standing upon the tree-trunk1 addressed the elephant saying1 ,my lord elephant1 why dost thou put up with the impudence of these bad monkeys8 ,and he asked the question in a couplet as follows3 #f ,why dost thou patiently endure each freak ,these mischievous and selfish monkeys wreak8 #g ,the ,bodhisatta1 on hearing this1 replied1 ,if1 ,tree-sprite1 ,i cannot endure these monkeys' ill treatment without abusing their birth1 lineage and persons1 how can ,i walk in the eightfold noble path8 ,but these monkeys will do the same to others thinking them to be like me4 ,if they do it to any rogue elephant1 he will punish them indeed1 and ,i shall be delivered both from their annoyance and the guilt of having done harm to others4 #h ,saying this he repeated another stanza3 #i ,if they will treat another one like me1 ,he will destroy them2 and ,i shall be free4 #aj ,a few days after1 the ,bodhisatta went elsewhither1 and another elephant1 a savage beast1 came and stood in his place4 ,the wicked monkeys thinking him to be like the old one1 climbed upon bis back and did as before4 ,the rogue elephant seized the monkeys with his trunk1 threw them upon the ground1 gored them with his tusk and trampled them to mincemeat under his feet4 #aa ,when the ,master had ended this teaching1 he declared the truths1 and identified the births1 saying3 ,at that time the mischievous monkeys were the wicked relatives of the good man1 the rogue elephant was the one who will punish them1 but the virtuous noble elephant was the ,tathgata himself in a former incarnation4 #ab ,after this discourse one of the brethren rose and asked leave to propose a question and when permission was granted he said3 ,i have heard the doctrine that wrong should be met with wrong and the evil doer should be checked by being made to suffer1 for if this were not done evil would increase and good would disappear4 ,what shall we do8 #ac ,said the ,blessed ,one3 ,nay1 ,i will tell you3 ,ye who have left the world and have adopted this glorious faith of putting aside selfishness1 ye shall not do evil for evil nor return hate for hate4 ,nor do ye think that ye can destroy wrong by retaliating evil for evil and thus increasing wrong4 ,leave the wicked to their fate and their evil deeds will sooner or later in one way or another bring on their own punishment4 ,and the ,tathgata repeated these stanzas3 #ad ,who harmeth him that doth no harm ,and striketh him that striketh not1 ,shall gravest punishment incur ,the which his wickedness begot1-- #ae ,some of the greatest ills in life ,either a loathsome dread disease1 ,or dread old age1 or loss of mind1 ,or wretched pain without surcease1 #af ,or conflagration1 loss of wealth2 ,or of his nearest kin he shall ,see some one die that's dear to him1 ,and then he'll be reborn in hell4 #ag ,,the ,,last ,,days4 ,,lxxxviii4 ,,the ,,conditions ,,of ,,welfare4 ,when the ,blessed ,one was residing on the mount called ,vulture's ,peak1 near ,rjagaha1 ,ajtasattu the king of ,magadha1 who reigned in the place of ,bimbisra1 planned an attack on the ,vajjs1 and he said to ,vassakra1 his prime minister3 ,i will root out the ,vajjs1 mighty though they be4 ,i will destroy the ,vajjs2 ,i will bring them to utter ruin6 ,come now1 ,o ,brahman1 and go to the ,blessed ,one2 inquire in my name for his health1 and tell him my purpose4 ,bear carefully in mind what the ,blessed ,one may say1 and repeat it to me1 for the ,buddhas speak nothing untrue4 #a ,when ,vassakra1 the prime minister1 had greeted the ,blessed ,one and delivered his message1 the venerable nanda stood behind the ,blessed ,one and fanned him1 and the ,blessed ,one said to him3 ,hast thou heard1 nanda1 that the ,vajjis hold full and frequent public assemblies8 #b ,lord1 so ,i have heard1 replied he4 #c ,so long1 nanda1 said the ,blessed ,one1 as the ,vajjis hold these full and frequent public assemblies1 they may be expected not to decline1 but to prosper4 ,so long as they meet together in concord1 so long as they honor their elders1 so long as they respect womanhood1 so long as they remain religious1 performing all proper rites1 so long as they extend the rightful protection1 defence and support to the holy ones1 the ,vajjis may be expected not to decline1 but to prosper4 #d ,then the ,blessed ,one addressed ,vassakra and said3 ,when ,i stayed1 ,o ,brahman1 at ,vesl1 ,i taught the ,vajjis these conditions of welfare1 that so long as they should remain well instructed1 so long as they will continue in the right path1 so long as they live up to the precepts of righteousness1 we could expect them not to decline1 but to prosper4 #e ,as soon as the king's messenger had gone1 the ,blessed ,one had the brethren1 that were in the neighborhood of ,rjagaha1 assembled in the service-hall1 and addressed them1 saying3 #f ,i will teach you1 ,o bhikkhus1 the conditions of the welfare of a community4 ,listen well1 and ,i will speak4 #g ,so lone1 ,o bhikkhus1 as the brethren hold full and frequent assemblies1 meeting in concord1 rising in concord1 and attending in concord to the affairs of the ,sangha2 so long as they1 ,o bhikkhus1 do not abrogate that which experience has proved to be good1 and introduce nothing except such things as have been carefully tested2 so long as their elders practise justice2 so long as the brethren esteem1 revere1 and support their elders1 and hearken unto their words2 so long as the brethren are not under the influence of craving1 but delight in the blessings of religion1 so that good and holy men shall come to them and dwell among them in quiet2 so long as the brethren shall not be addicted to sloth and idleness2 so long as the brethren shall exercise themselves in the sevenfold higher wisdom of mental activity1 search after truth1 energy1 joy1 modesty1 self-control1 earnest contemplation1 and equanimity of mind1--so long the ,sangha may be expected not to decline1 but to prosper4 #h ,therefore1 ,o bhikkhus1 be full of faith1 modest in heart1 afraid of sin1 anxious to learn1 strong in energy1 active in mind1 and full of wisdom4 #i ,,lxxxix4 ,s,,riputta',s ,,faith4 ,the ,blessed ,one proceeded with a great company of the brethren to ,nland2 and there he stayed in a mango grove4 #a ,now the venerable ,sriputta came to the place where the ,blessed ,one was1 and having saluted him1 took his seat respectfully at his side1 and said3 ,lord6 such faith have ,i in the ,blessed ,one1 that methinks there never has been1 nor will there be1 nor is there now any other1 who is greater or wiser than the ,blessed ,one1 that is to say1 as regards the higher wisdom4 #b ,replied the ,blessed ,one3 ,grand and bold are the words of thy mouth1 ,sriputta3 verily1 thou hast burst forth into a song of ecstasy6 ,surely then thou hast known all the ,blessed ,ones who in the long ages of the past have been holy ,buddhas8 #c ,not so1 ,o ,lord6 said ,sriputta4 #d ,and the ,lord continued3 ,then thou hast perceived all the ,blessed ,ones who in the long ages of the future shall be holy ,buddhas8 #e ,not so1 ,o ,lord6 #f ,but at least then1 ,o ,sriputta1 thou knowest me as the holy ,buddha now alive1 and hast penetrated my mind4 #g ,not even that1 ,o ,lord6 #h ,thou seest then1 ,sriputta1 that thou knowest not the hearts of the holy ,buddhas of the past nor the hearts of those of the future4 ,why1 therefore1 are thy words so grand and bold8 ,why burstest thou forth into such a song of ecstasy8 #i ,o ,lord6 ,i have not the knowledge of the hearts of all the ,buddhas that have been and are to come1 and now are4 ,i only know the lineage of the faith4 ,just as a king1 ,lord1 might have a border city1 strong in its foundations1 strong in its ramparts and with one gate only2 and the king might have a watchman there1 clever1 expert1 and wise1 to stop all strangers and admit only friends4 ,and on going over the approaches all about the city1 he might not be able so to observe all the joints and crevices in the ramparts of that city as to know where such a small creature as a cat could get out4 ,that might well be4 ,yet all living beings of larger size that entered or left the city1 would have to pass through that gate4 ,thus only is it1 ,lord1 that ,i know the lineage of the faith4 ,i know that the holy ,buddhas of the past1 putting away all lust1 ill-will1 sloth1 pride1 and doubt1 knowing all those mental faults which make men weak1 training their minds in the four kinds of mental activity1 thoroughly exercising themselves in the sevenfold higher wisdom1 received the full fruition of ,enlightenment4 ,and ,i know that the holy ,buddhas of the times to come will do the same4 ,and ,i know that the ,blessed ,one1 the holy ,buddha of to-day1 has done so now4 #aj ,great is thy faith1 ,o ,sriputta1 replied the ,blessed ,one1 but take heed that it be well grounded4 #aa ,,xc4 ,p,,taliputta4 ,when the ,blessed ,one had stayed as long as convenient at ,nland1 he went to ,ptaliputta1 the frontier town of ,magadha2 and when the disciples at ,ptaliputta heard of his arrival1 they invited him to their village rest-house4 ,and the ,blessed ,one robed himself1 took his bowl and went with the brethren to the rest-house4 ,there he washed his feet1 entered the hall1 and seated himself against the center pillar1 with his face towards the east4 ,the brethren1 also1 having washed their feet1 entered the hall1 and took their seats round the ,blessed ,one1 against the western wall1 facing the east4 ,and the lay devotees of ,ptaliputta1 having also washed their feet1 entered the hall1 and took their seats opposite the ,blessed ,one1 against the eastern wall1 facing towards the west4 #a ,then the ,blessed ,one addressed the lay-disciples of ,ptaliputta1 and he said3 #b ,fivefold1 ,o householders1 is the loss of the wrong-doer through his want of rectitude4 ,in the first place1 the wrong-doer1 devoid of rectitude1 falls into great poverty through sloth2 in the next place1 his evil repute gets noised abroad2 thirdly1 whatever society he enters1 whether of ,brahmans1 nobles1 heads of houses1 or samanas1 he enters shyly and confusedly2 fourthly1 he is full of anxiety when he dies2 and lastly1 on the dissolution of the body after death1 his mind remains in an unhappy state4 ,wherever his karma continues1 there will be suffering and woe4 ,this1 ,o householders1 is the fivefold loss of the evil-doer6 #c ,fivefold1 ,o householders1 is the gain of the well-doer through his practice of rectitude4 ,in the first place the well-doer1 strong in rectitude1 acquires property through his industry2 in the next place1 good reports of him are spread abroad2 thirdly1 whatever society he enters1 whether of nobles1 ,brahmans1 heads of houses1 or members of the order1 he enters with confidence and self-possession2 fourthly1 he dies without anxiety2 and1 lastly1 on the dissolution of the body after death1 his mind remains in a happy state4 ,wherever his karma continues1 there will be heavenly bliss and peace4 ,this1 ,o householders1 is the fivefold gain of the well-doer4 #d ,when the ,blessed ,one had taught the disciples1 and incited them1 and roused them1 and gladdened them far into the night with religious edification1 he dismissed them1 saying1 ,the night is far spent1 ,o householders4 ,it is time for you to do what ye deem most fit4 #e ,be it so1 ,lord6 answered the disciples of ,ptaliputta1 and rising from their seats1 they bowed to the ,blessed ,one1 and keeping him on their right hand as they passed him1 they departed thence4 #f ,while the ,blessed ,one stayed at ,ptaliputta1 the king of ,magadha sent a messenger to the governor of ,ptaliputta to raise fortifications for the security of the town4 #g ,and the ,blessed ,one seeing the laborers at work predicted the future greatness of the place1 saying3 ,the men who build the fortress act as if they had consulted higher powers4 ,for this city of ,ptaliputta will be a dwelling-place of busy men and a center for the exchange of all kinds of goods4 ,but three dangers hang over ,ptaliputta1 that of fire1 that of water1 that of dissension4 #h ,when the governor heard of the prophecy of ,ptaliputta's future1 he greatly rejoiced and named the city-gate through which the ,buddha had gone towards the river ,ganges1 ,the ,gotama ,gate4 #i ,meanwhile the people living on the banks of the ,ganges arrived in great numbers to pay reverence to the ,lord of the world2 and many persons asked him to do them the honor to cross over in their boats4 ,but the ,blessed ,one considering the number of the boats and their beauty did not want to show any partiality1 and by accepting the invitation of one to offend all the others4 ,he therefore crossed the river without any boat1 signifying thereby that the rafts of asceticism and the gaudy gondolas of religious ceremonies were not staunch enough to weather the storms of ,samsra1 while the ,tathgata can walk dry-shod over the ocean of worldliness4 #aj ,and as the city gate was called after the name of the ,tathgata so the people called this passage of the river ,gotama ,ford4 #aa ,,xci4 ,,the ,,mirror ,,of ,,truth4 ,the ,blessed ,one proceeded to the village ,ndik with a great company of brethren and there he stayed at the ,brick ,hall4 ,and the venerable nanda went to the ,blessed ,one and mentioning to him the names of the brethren and sisters that had died1 anxiously inquired about their fate after death1 whether they had been reborn in animals or in hell1 or as ghosts1 or in any place of woe4 #a ,and the ,blessed ,one replied to nanda and said3 #b ,those who have died after the complete destruction of the three bonds of lust1 of covetousness and of the egotistical cleaving to existence1 need not fear the state after death4 ,they will not be reborn in a state of suffering2 their minds will not continue as a karma of evil deeds or sin1 but are assured of final salvation4 #c ,when they die1 nothing will remain of them but their good thoughts1 their righteous acts1 and the bliss that proceeds from truth and righteousness4 ,as rivers must at last reach the distant main1 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 truth1 the eternal peace of ,nirvna4 #d ,men are anxious about death and their fate after death2 but consider1 it is not at all strange1 nanda1 that a human being should die4 ,however1 that thou shouldst inquire about them1 and having heard the truth still be anxious about the dead1 this is wearisome to the ,blessed ,one4 ,i will1 therefore1 teach thee the mirror of truth and let the faithful disciple repeat it3 #e ',hell is destroyed for me1 and rebirth as an animal1 or a ghost1 or in any place of woe4 ,i am converted2 ,i am no longer liable to be reborn in a state of suffering1 and am assured of final salvation4' #f ,what1 then1 nanda1 is this mirror of truth8 ,it is the consciousness that the elect disciple is in this world possessed of faith in the ,buddha1 believing the ,blessed ,one to be the ,holy ,one1 the ,fully-,enlightened ,one1 wise1 upright1 happy1 world-knowing1 supreme1 the ,bridler of men's wayward hearts1 the ,teacher of gods and men1 the blessed ,buddha4 #g ,it is further the consciousness that the disciple is possessed of faith in the truth1 believing the truth to have been proclaimed by the ,blessed ,one1 for the benefit of the world1 passing not away1 welcoming all1 leading to salvation1 to which through truth the wise will attain1 each one by his own efforts4 #h ,and1 finally1 it is the consciousness that the disciple is possessed of faith in the order1 believing in the efficacy of a union among those men and women who are anxious to walk in the noble eightfold path2 believing this church of the ,buddha1 of the righteous1 the upright1 the just1 the law-abiding1 to be worthy of honor1 of hospitality1 of gifts1 and of reverence2 to be the supreme sowing-ground of merit for the world2 to be possessed of the virtues beloved by the good1 virtues unbroken1 intact1 unspotted1 unblemished1 virtues which make men truly free1 virtues which are praised by the wise1 are untarnished by the desire of selfish aims1 either now or in a future life1 or by the belief in the efficacy of outward acts1 and are conducive to high and holy thought4 #i ,this is the mirror of truth which teaches the straightest way to enlightenment which is the common goal of all living creatures4 ,he who possesses the mirror of truth is free from fear2 he will find comfort in the tribulations of life1 and his life will be a blessing to all his fellow-creatures4 #aj ,,xcii4 ,,ambap,l4 ,then the ,blessed ,one proceeded with a great number of brethren to ,vesl1 and he stayed at the grove of the courtesan ,ambapl4 ,and he said to the brethren3 ,let a brother1 ,o bhikkhus1 be mindful and thoughtful4 ,let a brother1 whilst in the world1 overcome the grief which arises from bodily craving1 from the lust of sensations1 and from the errors of wrong reasoning4 ,whatever you do1 act always in full presence of mind4 ,be thoughtful in eating and drinking1 in walking or standing1 in sleeping or waking1 while talking or being silent4 #a ,when the courtesan ,ambapl heard that the ,blessed ,one was staying in her mango grove1 she was exceedingly glad and went in a carriage as far as the ground was passable for carriages4 ,there she alighted and thence proceeding to the place where the ,blessed ,one was1 she took her seat respectfully at his feet on one side4 ,as a prudent woman goes forth to perform her religious duties1 so she appeared in a simple dress without any ornaments1 yet beautiful to look upon4 #b ,and the ,blessed ,one thought to himself3 ,this woman moves in worldly circles and is a favorite of kings and princes2 yet is her heart calm and composed4 ,young in years1 rich1 surrounded by pleasures1 she is thoughtful and steadfast4 ,this1 indeed1 is rare in the world4 ,women1 as a rule1 are scant in wisdom and deeply immersed in vanity2 but she1 although living in luxury1 has acquired the wisdom of a master1 taking delight in piety1 and able to receive the truth in its completeness4 #c ,when she was seated1 the ,blessed ,one instructed1 aroused1 and gladdened her with religious discourse4 #d ,as she listened to the law1 her face brightened with delight4 ,then she rose and said to the ,blessed ,one3 ,will the ,blessed ,one do me the honor of taking his meal1 together with the brethren1 at my house to-morrow8 ,and the ,blessed ,one gave1 by silence1 his consent4 #e ,now1 the ,licchavi1 a wealthy family of princely rank1 hearing that the ,blessed ,one had arrived at ,vesl and was staying at ,ambapl's grove1 mounted their magnificent carriages1 and proceeded with their retinue to the place where the ,blessed ,one was4 ,and the ,licchavi were gorgeously dressed in bright colors and decorated with costly jewels4 #f ,and ,ambapl drove up against the young ,licchavi1 axle to axle1 wheel to wheel1 and yoke to yoke1 and the ,licchavi said to ,ambapl1 the courtesan3 ,how is it1 ,ambapl1 that you drive up against us thus8 #g ,my lords1 said she1 ,i have just invited the ,blessed ,one and his brethren for their to-morrow's meal4 #h ,and the princes replied3 ,ambapl6 give up this meal to us for a hundred thousand4 #i ,my lords1 were you to offer all ,vesl with its subject territory1 ,i would not give up so great an honor6 #aj ,then the ,licchavi went on to ,ambapl's grove4 #aa ,when the ,blessed ,one saw the ,licchavi approaching in the distance1 he addressed the brethren1 and said3 ,o brethren1 let those of the brethren who have never seen the gods gaze upon this company of the ,licchavi1 for they are dressed gorgeously1 like immortals4 #aa ,and when they had driven as far as the ground was passable for carriages1 the ,licchavi alighted and went on foot to the place where the ,blessed ,one was1 taking their seats respectfully by his side4 ,and when they were thus seated1 the ,blessed ,one instructed1 aroused1 and gladdened them with religious discourse4 #ac ,then they addressed the ,blessed ,one and said3 ,will the ,blessed ,one do us the honor of taking his meal1 together with the brethren1 at our palace to-morrow8 #ad ,o ,licchavi1 said the ,blessed ,one1 ,i have promised to dine to-morrow with ,ambapl1 the courtesan4 #ae ,then the ,licchavi1 expressing their approval of the words of the ,blessed ,one1 arose from their seats and bowed down before the ,blessed ,one1 and1 keeping him on their right hand as they passed him1 they departed thence2 but when they came home1 they cast up their hands1 saying3 ,a worldly woman has outdone us2 we have been left behind by a frivolous girl6 #af ,and at the end of the night ,ambapl1 the courtesan1 made ready in her mansion sweet rice and cakes1 and on the next day announced through a messenger the time to the ,blessed ,one1 saying1 ,the hour1 ,lord1 has come1 and the meal is ready6 #ag ,and the ,blessed ,one robed himself early in the morning1 took his bowl1 and went with the brethren to the place where ,ambapl's dwelling-house was2 and when they had come there they seated themselves on the seats prepared for them4 ,and ,ambapl1 the courtesan1 set the sweet rice and cakes before the order1 with the ,buddha at their head1 and waited upon them till they refused to take more4 #ah ,and when the ,blessed ,one had finished his meal1 the courtesan had a low stool brought1 and sat down at his side1 and addressed the ,blessed ,one1 and said3 ,lord1 ,i present this mansion to the order of bhikkhus1 of which the ,buddha is the chief4 #ai ,and the ,blessed ,one accepted the gift2 and after instructing1 arousing1 and gladdening her with religious edification1 he rose from his seat and departed thence4 #bj ,,xciii4 ,,the ,,buddha',s ,,farewell ,,address4 ,when the ,blessed ,one had remained as long as he wished at ,ambapl's grove1 he went to ,beluva1 near ,vesl4 ,there the ,blessed ,one addressed the brethren1 and said3 ,o mendicants1 take up your abode for the rainy season round about ,vesl1 each one according to the place where his friends and near companions may five4 ,i shall enter upon the rainy season here at ,beluva4 #a ,when the ,blessed ,one had thus entered upon the rainy season there fell upon him a dire sickness1 and sharp pains came upon him even unto death4 ,but the ,blessed ,one1 mindful and self-possessed1 bore his ailments without complaint4 #b ,then this thought occurred to the ,blessed ,one1 ,it would not be right for me to pass away from life without addressing the disciples1 without taking leave of the order4 ,let me now1 by a strong effort of the will1 subdue this sickness1 and keep my hold on life till the allotted time have come4 #c ,and the ,blessed ,one1 by a strong effort of the will subdued the sickness1 and kept his hold on life till the time he fixed upon should come4 ,and the sickness abated4 #d ,thus the ,blessed ,one began to recover2 and when he had quite got rid of the sickness1 he went out from the monastery1 and sat down on a seat spread out in the open air4 ,and the venerable nanda1 accompanied by many other disciples1 approached where the ,blessed ,one was1 saluted him1 and taking a seat respectfully on one side1 said3 ,i have beheld1 ,lord1 how the ,blessed ,one was in health1 and ,i have beheld how the ,blessed ,one had to suffer4 ,and though at the sight of the sickness of the ,blessed ,one my body became weak as a creeper1 and the horizon became dim to me1 and my faculties were no longer clear1 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 order4 #e ,and the ,blessed ,one addressed nanda in behalf of the order1 saying3 #f ,what1 then1 nanda1 does the order expect of me8 ,i have preached the truth without making any distinction between exoteric and esoteric doctrine2 for in respect of the truth1 nanda1 the ,tathgata has no such thing as the closed fist of a teacher1 who keeps some things back4 #g ,surely1 nanda1 should there be any one who harbors the thought1 ',it is ,i who will lead the brotherhood1' or1 ',the order is dependent upon me1' he should lay down instructions in any matter concerning the order4 ,now the ,tathgata1 nanda1 thinks not that it is he who should lead the brotherhood1 or that the order is dependent upon him4 #h ,why1 then1 should the ,tathgata leave instructions in any matter concerning the order8 #i ,i am now grown old1 ,o nanda1 and full of years2 my journey is drawing to its close1 ,i have reached the sum of my days1 ,i am turning eighty years of age4 #aj ,just as a worn-out cart can not be made to move along without much difficulty1 so the body of the ,tathgata can only be kept going with much additional care4 #aa ,it is only1 nanda1 when the ,tathgata1 ceasing to attend to any outward thing1 becomes plunged in that devout meditation of heart which is concerned with no bodily object1 it is only then that the body of the ,tathgata is at ease4 #ab ,therefore1 ,o nanda1 be ye lamps unto yourselves4 ,rely on yourselves1 and do not rely on external help4 #ac ,hold fast to the truth as a lamp4 ,seek salvation alone in the truth4 ,look not for assistance to any one besides yourselves4 #ad ,and how1 nanda1 can a brother be a lamp unto himself1 rely on himself only and not on any external help1 holding fast to the truth as his lamp and seeking salvation in the truth alone1 looking not for assistance to any one besides himself8 #ae ,herein1 ,o nanda1 let a brother1 as he dwells in the body1 so regard the body that he1 being strenuous1 thoughtful1 and mindful1 may1 whilst in the world1 overcome the grief which arises from the body's cravings4 #af ,while subject to sensations let him continue so to regard the sensations that he1 being strenuous1 thoughtful1 and mindful1 may1 whilst in the world1 overcome the grief which arises from the sensations4 #ag ,and so1 also1 when he thinks or reasons1 or feels1 let him so regard his thoughts that being strenuous1 thoughtful1 and mindful he may1 whilst in the world1 overcome the grief which arises from the craving due to ideas1 or to reasoning1 or to feeling4 #ah ,those who1 either now or after ,i am dead1 shall be lamps unto themselves1 relying upon themselves only and not relying upon any external help1 but holding fast to the truth as their lamp1 and seeking their salvation in the truth alone1 and shall not look for assistance to any one besides themselves1 it is they1 nanda1 among my bhikkhus1 who shall reach the very topmost height6 ,but they must be anxious to learn4 #ai ,,xciv4 ,,the ,,buddha ,,announces ,,his ,,death4 ,said the ,tathgata to nanda3 ,in former years1 nanda1 ,mra1 the ,evil ,one1 approached the holy ,buddha three times to tempt him4 #a ,and now1 nanda1 ,mra1 the ,evil ,one1 came again today to the place where ,i was1 and1 standing beside me1 addressed me in the same words as he did when ,i was resting under the shepherd's ,nigrodha tree on the bank of the ,nerajar river3 ',be greeted1 thou ,holy ,one4 ,thou hast attained the highest bliss and it is time for thee to enter into the final ,nirvna4' #b ,and when ,mra had thus spoken1 nanda1 ,i answered him and said3 ',make thyself happy1 ,o wicked one2 the final extinction of the ,tathgata shall take place before long4' #c ,and the venerable nanda addressed the ,blessed ,one and said3 ,vouchsafe1 ,lord1 to remain with us1 ,o ,blessed ,one6 for the good and the happiness of the great multitudes1 out of pity for the world1 for the good and the gain of mankind6 #d ,said the ,blessed ,one3 ,enough now1 nanda1 beseech not the ,tathgata6 #e ,and again1 a second time1 the venerable nanda besought the ,blessed ,one in the same words4 ,and he received from the ,blessed ,one the same reply4 #f ,and again1 the third time1 the venerable nanda besought the ,blessed ,one to live longer2 and the ,blessed ,one said3 ,hast thou faith1 nanda8 #g ,said nanda3 ,i have1 my ,lord6 #h ,and the ,blessed ,one1 seeing the quivering eyelids of nanda1 read the deep grief in the heart of his beloved disciple1 and he asked again3 ,hast thou1 indeed1 faith1 nanda8 #i ,and nanda said3 ,i have faith1 my ,lord4 #aj ,than the ,blessed ,one continued3 ,if thou hast faith1 nanda1 in the wisdom of the ,tathgata1 why1 then1 nanda1 dost thou trouble the ,tathgata even until the third time8 ,have ,i not formerly declared to you that it is in the very nature of all compound things that they must be dissolved again4 ,we must separate ourselves from all things near and dear to us1 and must leave them4 ,how then1 nanda1 can it be possible for me to remain1 since everything that is born1 or brought into being1 and organized1 contains within itself the inherent necessity of dissolution8 ,how1 then1 can it be possible that this body of mine should not be dissolved8 ,no such condition can exist6 ,and this mortal existence1 ,o nanda1 has been relinquished1 cast away1 renounced1 rejected1 and abandoned by the ,tathgata4 #aa ,and the ,blessed ,one said to nanda3 ,go now1 nanda1 and assemble in the ,service ,hall such of the brethren as reside in the neighborhood of ,vesl4 #ab ,then the ,blessed ,one proceeded to the ,service ,hall1 and sat down there on the mat spread out for him4 ,and when he was seated1 the ,blessed ,one addressed the brethren1 and said3 #ac ,o brethren1 ye to whom the truth has been made known1 having thoroughly made yourselves masters of it1 practise it1 meditate upon it1 and spread it abroad1 in order that pure religion may last long and be perpetuated1 in order that it may continue for the good and happiness of the great multitudes1 out of pity for the world1 and to the good and gain of all living beings6 #ad ,star-gazing and astrology1 forecasting lucky or unfortunate events by signs1 prognosticating good or evil1 all these are things forbidden4 #ae ,he who lets his heart go loose without restraint shall not attain ,nirvna2 therefore1 must we hold the heart in check1 and retire from worldly excitements and seek tranquillity of mind4 #af ,eat your food to satisfy your hunger1 and drink to satisfy you thirst4 ,satisfy the necessities of life like the butterfly that sips the flower1 without destroying its fragrance or its texture4 #ag ,it is through not understanding and grasping the four truths1 ,o brethren1 that we have gone astray so long1 and wandered in this weary path of transmigrations1 both you and ,i1 until we have found the truth4 #ah ,practise the earnest meditations ,i have taught you4 ,continue in the great struggle against sin4 ,walk steadily in the roads of saintship4 ,be strong in moral powers4 ,let the organs of your spiritual sense be quick4 ,when the seven kinds of wisdom enlighten your mind1 you will find the noble1 eightfold path that leads to ,nirvna4 #ai ,behold1 ,o brethren1 the final extinction of the ,tathgata will take place before long4 ,i now exhort you1 saying3 ',all component things must grow old and be dissolved again4 ,seek ye for that which is permanent1 and work out your salvation with diligence4' #bj ,,xcv4 ,,chunda1 ,,the ,,smith4 ,and the ,blessed ,one went to ,pv4 #a ,when ,chunda1 the worker in metals1 heard that the ,blessed ,one had come to ,pv and was staying in his mango grove1 he came to the ,buddha and respectfully invited him and the brethren to take their meal at his house4 ,and ,chunda prepared rice-cakes and a dish of dried boar's meat4 #b ,when the ,blessed ,one had eaten the food prepared by ,chunda1 the worker in metals1 there fell upon him a dire sickness1 and sharp pain came upon him even unto death4 ,but the ,blessed ,one1 mindful and self-possessed1 bore it without complaint4 #c ,and the ,blessed ,one addressed the venerable nanda1 and said3 ,come1 nanda1 let us go on to ,kusinr4 #d ,on his way the ,blessed ,one grew tired1 and he went aside from the road to rest at the foot of a tree1 and said3 ,fold the robe1 ,i pray thee1 nanda1 and spread it out for me4 ,i am weary1 nanda1 and must rest awhile6 #e ,be it so1 ,lord6 said the venerable nanda2 and he spread out the robe folded fourfold4 #f ,the ,blessed ,one seated himself1 and when he was seated he addressed the venerable nanda1 and said3 ,fetch me some water1 ,i pray thee1 nanda4 ,i am thirsty1 nanda1 and would drink4 #g ,when he had thus spoken1 the venerable nanda said to the ,blessed ,one3 ,but just now1 ,lord1 five hundred carts have gone across the brook and have stirred the water2 but a river1 ,o ,lord1 is not far off4 ,its water is clear and pleasant1 cool and transparent1 and it is easy to get down to it4 ,there the ,blessed ,one may both drink water and cool his limbs4 #h ,a second time the ,blessed ,one addressed the venerable nanda1 saying3 ,fetch me some water1 ,i pray thee nanda1 ,i am thirsty1 nanda1 and would drink4 #i ,and a second time the venerable nanda said3 ,let us go to the river4 #aj ,then the third time the ,blessed ,one addressed the venerable nanda1 and said3 ,fetch me some water1 ,i pray thee1 nanda1 ,i am thirsty1 nanda1 and would drink4 #aa ,be it so1 ,lord6 said the venerable nanda in assent to the ,blessed ,one2 and1 taking a bowl1 he went down to the streamlet4 ,and lo6 the streamlet1 which1 stirred up by wheels1 had become muddy1 when the venerable nanda came up to it1 flowed clear and bright and free from all turbidity4 ,and he thought3 ,how wonderful1 how marvelous is the great might and power of the ,tathgata6 #ab nanda brought the water in the bowl to the ,lord1 saying3 ,let the ,blessed ,one take the bowl4 ,let the ,happy ,one drink the water4 ,let the ,teacher of men and gods quench his thirst4 #ac ,then the ,blessed ,one drank of the water4 #ad ,now1 at that time a man of low caste1 named ,pukkusa1 a young ,malla1 a disciple of ,alra ,klma1 was passing along the high road from ,kusinr to ,pv4 #ae ,and ,pukkusa1 the young ,malla1 saw the ,blessed ,one seated at the foot of a tree4 ,on seeing him1 he went up to the place where the ,blessed ,one was1 and when he had come there1 he saluted the ,blessed ,one and took his seat respectfully on one side4 ,then the ,blessed ,one instructed1 edified1 and gladdened ,pukkusa1 the young ,malla1 with religious discourse4 #af ,aroused and gladdened by the words of the ,blessed ,one1 ,pukkusa1 the young ,malla1 addressed a certain man who happened to pass by1 and said3 ,fetch me1 ,i pray thee1 my good man1 two robes of cloth of gold1 burnished and ready for wear4 #ag ,be it so1 sir6 said that man in assent to ,pukkusa1 the young ,malla2 and he brought two robes of cloth of gold1 burnished and ready for wear4 #ah ,and the ,malla ,pukkusa presented the two robes of cloth of gold1 burnished and ready for wear1 to the ,blessed ,one1 saying3 ,lord1 these two robes of burnished cloth of gold are ready for wear4 ,may the ,blessed ,one show me favor and accept them at my hands6 #ai ,the ,blessed ,one said3 ,pukkusa1 robe me in one1 and nanda in the other4 #bj ,and the ,tathgata's body appeared shining like a flame1 and he was beautiful above all expression4 #ba ,and the venerable nanda said to the ,blessed ,one3 ,how wonderful a thing is it1 ,lord1 and how marvellous1 that the color of the skin of the ,blessed ,one should be so clear1 so exceedingly bright6 ,when ,i placed this robe of burnished cloth of gold on the body of the ,blessed ,one1 lo6 it seemed as if it had lost its splendor6 #bb ,the ,blessed ,one said3 ,there are two occasions on which a ,tathgata's appearance becomes clear and exceeding bright4 ,in the night1 nanda1 in which a ,tathgata attains to the supreme and perfect insight1 and in the night in which he passes finally away in that utter passing away which leaves nothing whatever of his earthly existence to remain4 #bc ,and the ,blessed ,one addressed the venerable nanda1 and said3 ,now it may happen1 nanda1 that some one should stir up remorse in ,chunda1 the smith1 by saying3 ',it is evil to thee1 ,chunda1 and loss to thee1 that the ,tathgata died1 having eaten his last meal from thy provision4' ,any such remorse1 nanda1 in ,chunda1 the smith1 should be checked by saying3 ',it is good to thee1 ,chunda1 and gain to thee1 that the ,tathgata died1 having eaten his last meal from thy provision4 ,from the very mouth of the ,blessed ,one1 ,o ,chunda1 have ,i heard1 from his own mouth have ,i received this saying1 ,these two offerings of food are of equal fruit and of much greater profit than any other3 the offerings of food which a ,tathgata accepts when he has attained perfect enlightenment and when he passes away by the utter passing away in which nothing whatever of his earthly existence remains behind--these two offerings of food are of equal fruit and of equal profit1 and of much greater fruit and much greater profit than any other4 ,there has been laid up by ,chunda1 the smith1 a karma redounding to length of life1 redounding to good birth1 redounding to good fortune1 redounding to good fame1 redounding to the inheritance of heaven and of great power4 ,in this way1 nanda1 should be checked any remorse in ,chunda1 the smith4 #bd ,then the ,blessed ,one1 perceiving that death was near1 uttered these words3 ,he who gives away shall have real gain4 ,he who subdues himself shall be free1 he shall cease to be a slave of passions4 ,the righteous man casts off evil2 and by rooting out lust1 bitterness1 and illusion1 do we reach ,nirvna4 #be ,,xcvi4 ,,metteyya4 ,the ,blessed ,one proceeded with a great company of the brethren to the sla grove of the ,mallas1 the ,upavattana of ,kusinr on the further side of the river ,hiraavat1 and when he had arrived he addressed the venerable nanda1 and said3 ,make ready for me1 ,i pray you1 nanda1 the couch with its head to the north1 between the twin sla trees4 ,i am weary1 nanda1 and wish to be down4 #a ,be it so1 ,lord6 said the venerable nanda1 and he spread a couch with its head to the north1 between the twin sla trees4 ,and the ,blessed ,one laid himself down1 and he was mindful and self-possessed4 #b ,now1 at that time the twin sla trees were full of bloom with flowers out of season2 and heavenly songs came wafted from the skies1 out of reverence for the successor of the ,buddhas of old4 ,and nanda was filled with wonder that the ,blessed ,one was thus honored4 ,but the ,blessed ,one said3 ,not by such events1 nanda1 is the ,tathgata rightly honored1 held sacred1 or revered4 ,but the brother or the sister1 the devout man or the devout woman1 who continually fulfils all the greater and the lesser duties1 walking according to the precepts1 it is they who rightly honor1 hold sacred1 and revere the ,tathgata with the worthiest homage4 ,therefore1 ,o nanda1 be ye constant in the fulfilment of the greater and of the lesser duties1 and walk according to the precepts2 thus1 nanda1 will ye honor the ,master4 #c ,then the venerable nanda went into the vihra1 and stood leaning against the doorpost1 weeping at the thought3 ,alas6 ,i remain still but a learner1 one who has yet to work out his own perfection4 ,and the ,master is about to pass away from me--he who is so kind6 #d ,now1 the ,blessed ,one called the brethren1 and said3 ,where1 ,o brethren1 is nanda8 #e ,and one of the brethren went and called nanda4 ,and nanda came and said to the ,blessed ,one3 ,deep darkness reigned for want of wisdom2 the world of sentient creatures was groping for want of light2 then the ,tathgata lit up the lamp of wisdom1 and now it will be extinguished again1 ere he has brought it out4 #f ,and the ,blessed ,one said to the venerable nanda1 as he sat there by his side3 #g ,enough1 nanda6 ,let not thy self be troubled2 do not weep6 ,have ,i not already1 on former occasions1 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 them8 #h ,the foolish man conceives the idea of 'self1' the wise man sees there is no ground on which to build the idea of 'self1' thus he has a right conception of the world and well concludes that all compounds amassed by sorrow will be dissolved again1 but the truth will remain4 #i ,why should ,i preserve this body of flesh1 when the body of the excellent law will endure8 ,i am resolved2 having accomplished my purpose and attended to the work set me1 ,i look for rest6 #aj ,for a long time1 nanda1 thou hast been very near to me by thoughts and acts of such love as never varies and is beyond all measure4 ,thou hast done well1 nanda6 ,be earnest in effort and thou too shalt soon be free from the great evils1 from sensuality1 from selfishness1 from delusion1 and from ignorance6 #aa ,and nanda1 suppressing his tears1 said to the ,blessed ,one3 ,who shall teach us when thou art gone8 #ab ,and the ,blessed ,one replied3 ,i am not the first ,buddha who came upon earth1 nor shall ,i be the last4 ,in due time another ,buddha will arise in the world1 a ,holy ,one1 a supremely enlightened ,one1 endowed with wisdom in conduct1 auspicious1 knowing the universe1 an incomparable leader of men1 a master of angels and mortals4 ,he will reveal to you the same eternal truths which ,i have taught you4 ,he will preach his religion1 glorious in its origin1 glorious at the climax1 and glorious at the goal1 in the spirit and in the letter4 ,he will proclaim a religious life1 wholly perfect and pure2 such as ,i now proclaim4 #ac nanda said3 ,how shall we know him8 #ad ,the ,blessed ,one said3 ,he will be known as ,metteyya1 which means 'he whose name is kindness4' #ae ,,xcvii4 ,,the ,,buddha',s ,,final ,,entering ,,into ,,nirv,,na4 ,then the ,mallas1 with their young men and maidens and their wives1 being grieved1 and sad1 and afflicted at heart1 went to the ,upavattana1 the sla grove of the ,mallas1 and wanted to see the ,blessed ,one1 in order to partake of the bliss that devolves upon those who are in the presence of the ,holy ,one4 #a ,and the ,blessed ,one addressed them and said3 #b ,seeking the way1 ye must exert yourselves and strive with diligence4 ,it is not enough to have seen me6 ,walk as ,i have commanded you2 free yourselves from the tangled net of sorrow4 ,walk in the path with steadfast aim4 #c ,a sick man may be cured by the healing power of medicine and will be rid of all his ailments without beholding the physician4 #d ,he who does not do what ,i command sees me in vain4 ,this brings no profit4 ,whilst he who lives far off from where ,i am and yet walks righteously is ever near me4 #e ,a man may dwell beside me1 and yet1 being disobedient1 be far away from me4 ,yet he who obeys the ,dharma will always enjoy the bliss of the ,tathgata's presence4 #f ,then the mendicant ,subhadda went to the sla grove of the ,mallas and said to the venerable nanda3 ,i have heard from fellow mendicants of mine1 who were deep stricken in years and teachers of great experience3 ',sometimes and full seldom to ,tathgatas appear in the world1 the holy ,buddhas4' ,now it is said that to-day in the last watch of the night1 the final passing away of the samana ,gotama will take place4 ,my mind is full of uncertainty1 yet have ,i faith in the samana ,gotama and trust he will be able so to present the truth that ,i may become rid of my doubts4 ,o that ,i might be allowed to see the samana ,gotama6 #g ,when he had thus spoken the venerable nanda said to the mendicant ,subhadda3 ,enough6 friend ,subhadda4 ,trouble not the ,tathgata4 ,the ,blessed ,one is weary4 #h ,now the ,blessed ,one overheard this conversation of the venerable nanda with the mendicant ,subhadda4 ,and the ,blessed ,one called the venerable nanda1 and said3 nanda6 ,do not keep out ,subhadda4 ,subhadda may be allowed to see the ,tathgata4 ,whatever ,subhadda will ask of me1 he will ask from a desire for knowledge1 and not to annoy me1 and whatever ,i may say in answer to his questions1 that he will quickly understand4 #i ,then the venerable nanda said to ,subhadda the mendicant3 ,step in1 friend ,subhadda2 for the ,blessed ,one gives thee leave4 #aj ,when the ,blessed ,one had instructed ,subhadda1 and aroused and gladdened him with words of wisdom and comfort1 ,subhadda said to the ,blessed ,one3 #aa ,glorious ,lord1 glorious ,lord6 ,most excellent are the words of thy mouth1 most excellent6 ,they set up that which has been overturned1 they reveal that which has been hidden4 ,they point out the right road to the wanderer who has gone astray4 ,they bring a lamp into the darkness so that those who have eyes to see can see4 ,thus1 ,lord1 the truth has been made known to me by the ,blessed ,one and ,i take my refuge in the ,blessed ,one1 in the ,truth1 and in the ,order4 ,may the ,blessed ,one accept me as a disciple and true believer1 from this day forth as long as life endures4 #ab ,and ,subhadda1 the mendicant1 said to the venerable nanda3 ,great is thy gain1 friend nanda1 great is thy good fortune1 that for so many years thou hast been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the ,master himself6 #ac ,now the ,blessed ,one addressed the venerable nanda1 and said3 ,it may be1 nanda1 that in some of you the thought may arise1 ',the word of the ,master is ended1 we have no teacher more6' ,but it is not thus1 nanda1 that you should regard it4 ,it is true that no more shall ,i receive a body1 for all future sorrow has now forever passed away4 ,but though this body will be dissolved1 the ,tathgata remains4 ,the truth and the rules of the order which ,i have set forth and laid down for you all1 let them1 after ,i am gone1 be a teacher unto you4 ,when ,i am gone1 nanda1 let the order1 if it should so wish1 abolish all the lesser and minor precepts4 #ad ,then the ,blessed ,one addressed the brethren1 and said3 ,there may be some doubt or misgiving in the mind of a brother as to the ,buddha1 or the truth1 or the path4 ,do not have to reproach yourselves afterwards with the thought1 ',we did not inquire of the ,blessed ,one when we were face to face with him4' ,therefore inquire now1 ,o brethren1 inquire freely4 #ae ,and the brethren remained silent4 #af ,then the venerable nanda said to the ,blessed ,one3 ,verily1 ,i believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the ,buddha1 or the truth1 or the path6 #ag ,said the ,blessed ,one3 ,it is out of the fullness of faith that thou hast spoken1 nanda6 ,but1 nanda1 the ,tathgata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the ,buddha1 or the truth1 or the path6 ,for even the most backward1 nanda1 of all these brethren has become converted1 and is assured of final salvation4 #ah ,then the ,blessed ,one addressed the brethren and said3 ,if ye now know the ,dharma1 the cause of all suffering1 and the path of salvation1 ,o disciples1 will ye then say3 ',we respect the ,master1 and out of reverence for the ,master do we thus speak8' #ai ,the brethren replied3 ,that we shall not1 ,o ,lord4 #bj ,and the ,holy ,one continued3 #ba ,of those beings who live in ignorance1 shut up and confined1 as it were1 in an egg1 ,i have first broken the eggshell of ignorance and alone in the universe obtained the most exalted1 universal ,buddhahood4 ,thus1 ,o disciples1 ,i am the eldest1 the noblest of beings4 #bb ,but what ye speak1 ,o disciples1 is it not even that which ye have yourselves known1 yourselves seen1 yourselves realised8 #bc nanda and the brethren said3 ,it is1 ,o ,lord4 #bd ,once more the ,blessed ,one began to speak3 ,behold now1 brethren1 said he1 ,i exhort you1 saying1 ',decay is inherent in all component things1 but the truth will remain forever6' ,work out your salvation with diligence6 ,this was the last word of the ,tathgata4 ,then the ,tathgata fell into a deep meditation1 and having passed through the four jhnas1 entered ,nirvna4 #be ,when the ,blessed ,one entered ,nirvna there arose1 at his passing out of existence1 a mighty earthquake1 terrible and awe-inspiring3 and the thunders of heaven burst forth1 and of those of the brethren who were not yet free from passions some stretched out their arms and wept1 and some fell headlong on the ground1 in anguish at the thought3 ,too soon has the ,blessed ,one died6 ,too soon has the ,happy ,one passed away from existence6 ,too soon has the ,light of the world gone out6 #af ,then the venerable ,anuruddha exhorted the brethren and said3 ,enough1 my brethren6 ,weep not1 neither lament6 ,has not the ,blessed ,one formerly declared this to us1 that it is in the very nature of all things near and dear unto us1 that we must separate from them and leave them1 since everything that is born1 brought into being1 and organized1 contains within itself the inherent necessity of dissolution8 ,how then can it be possible that the body of the ,tathgata should not be dissolved8 ,no such condition can exist6 ,those who are free from passion will bear the loss1 calm and self-possessed1 mindful of the truth he has taught us4 #bg ,and the venerable ,anuruddha and the venerable nanda spent the rest of the night in religious discourse4 #bh ,then the venerable ,anuruddha said to the venerable nanda3 ,go now1 brother nanda1 and inform the ,mallas of ,kusinr saying1 ',the ,blessed ,one has passed away3 do1 then1 whatsoever seemeth to you fit6' #bi ,and when the ,mallas had heard this saying they were grieved1 and sad1 and afflicted at heart4 #cj ,then the ,mallas of ,kusinr gave orders to their attendants1 saying1 ,gather together perfumes and garlands1 and all the music in ,kusinr6 ,and the ,mallas of ,kusinr took the perfumes and garlands1 and all the musical instruments1 and five hundred garments1 and went to the sla grove where the body of the ,blessed ,one lay4 ,there they passed the day in paying honor and reverence to the remains of the ,blessed ,one1 with hymns1 and music1 and with garlands and perfumes1 and in making canopies of their garments1 and preparing decorative wreaths to hang thereon4 ,and they burned the remains of the ,blessed ,one as they would do to the body of a king of kings4 #ca ,when the funeral pyre was lit1 the sun and moon withdrew their shining1 the peaceful streams on every side were torrent-swollen1 the earth quaked1 and the sturdy forests shook like aspen leaves1 whilst flowers and leaves fell untimely to the ground1 like scattered rain1 so that all ,kusinr became strewn knee-deep with mandra flowers raining down from heaven4 #cb ,when the burning ceremonies were over1 ,devaputta said to the multitudes that were assembled round the pyre3 #cc ,behold1 ,o brethren1 the earthly remains of the ,blessed ,one have been dissolved1 but the truth which he has taught us lives in our minds and cleanses us from all error4 #cd ,let us1 then1 go out into the world1 as compassionate and merciful as our great master1 and preach to all living beings the four noble truths and the eightfold path of righteousness1 so that all mankind may attain to a final salvation1 taking refuge in the ,buddha1 the ,dharma1 and the ,sangha4 #ce ,and when the ,blessed ,one had entered into ,nirvna1 and the ,mallas had burned the body with such ceremonies as would indicate that he was the great king of kings1 ambassadors came from all the empires that at the time had embraced his doctrine1 to claim a share of the relics2 and the relics were divided into eight parts and eight dgobas were erected for their preservation4 ,one dgoba was erected by the ,mallas and seven others by the seven kings of those countries1 whose people had taken refuge in the ,buddha4 #cf ,,conclusion4 ,,xcviii4 ,,the ,,three ,,personalities ,,of ,,the ,,buddha4 ,when the ,blessed ,one had passed away into ,nirvna1 the disciples came together and consulted what to do in order to keep the ,dharma pure and uncorrupted by heresies4 #a ,and ,upli rose1 saying3 #b ,our great ,master used to say to the brethren3 ',o bhikkhus6 after my final entrance into ,nirvna you must reverence and obey the law4 ,regard the law as your master4 ,the law is like unto a light that shines in the darkness1 pointing out the way2 it is also like unto a precious jewel to gain which you must shun no trouble1 and be ready to bring any sacrifice1 even1 should it be needed1 your own fives4 ,obey the ,dharma which ,i have revealed to you2 follow it carefully and regard it in no way different from myself4' #c ,such were the words of the ,blessed ,one4 #d ,the law1 accordingly1 which the ,buddha has left us as a precious inheritance has now become the visible body of the ,tathgata4 ,let us1 therefore1 revere it and keep it sacred4 ,for what is the use of erecting dgobas for relics1 if we neglect the spirit of the ,master's teachings8 #e ,and ,anuruddha arose and said3 #f ,let us bear in mind1 ,o brethren1 that ,gotama ,siddhattha has revealed the truth to us4 ,he was the ,holy ,one and the ,perfect ,one and the ,blessed ,one1 because the eternal truth had taken abode in him4 #g ,the ,tathgata taught us that the truth existed before he was born into this world1 and will exist after he has entered into the bliss of ,nirvna4 #h ,the ,tathgata said3 #i ',the truth is omnipresent and eternal1 endowed with excellencies innumerable1 above all human nature1 and ineffable in its holiness4' #aj ,now1 let us bear in mind that not this or that law which is revealed to us in the ,dharma is the ,buddha1 but the entire truth1 the truth which is eternal1 omnipresent1 immutable1 and most excellent4 #aa ,many regulations of the ,sangha are temporary2 they were prescribed because they suited the occasion and were needed for some transient emergency4 ,the truth1 however1 is not temporary4 #ab ,the truth is not arbitrary nor a matter of opinion1 but can be investigated1 and he who earnestly searches for the truth will find it4 #ac ,the truth is hidden to the blind1 but he who has the mental eye sees the truth4 ,the truth is ,buddha's essence1 and the truth will remain the ultimate standard by which we can discern false and true doctrines4 #ad ,let us1 then1 revere the truth2 let us inquire into the truth and state it1 and let us obey the truth4 ,for the truth is ,buddha our ,master1 our ,teacher1 our ,lord4 #ae ,and ,kassapa rose and said3 #af ,truly thou hast spoken well1 ,o brother ,anuruddha4 ,neither is there any conflict of opinion on the meaning of our religion4 ,for the ,blessed ,one possesses three personalities1 and every one of them is of equal importance to us4 #ag ,there is the ,dharma ,kya4 ,there is the ,nirmna ,kya4 ,there is the ,sambhoga ,kya4 #ah ,buddha is the all-excellent truth1 eternal1 omnipresent1 and immutable4 ,this is the ,sambhoga ,kya which is in a state of perfect bliss4 #ai ,buddha is the all-loving teacher assuming the shape of the beings whom he teaches4 ,this is the ,nirmna ,kya1 his apparitional body4 #bj ,buddha is the all-blessed dispensation of religion4 ,he is the spirit of the ,sangha and the meaning of the commands which he has left us in his sacred word1 the ,dharma4 ,this is the ,dharma ,kya1 the body of the most excellent law4 #ba ,if ,buddha had not appeared to us as ,gotama ,sakyamuni1 how could we have the sacred traditions of his doctrine8 ,and if the generations to come did not have the sacred traditions preserved in the ,sangha1 how could they know anything of the great ,sakyamuni8 ,and neither we nor others would know anything about the most excellent truth which is eternal1 omnipresent1 and immutable4 #bb ,let us then keep sacred and revere the traditions2 let us keep sacred the memory of ,gotama ,sakyamuni1 so that people may find the truth2 for he whose spiritual eye is open will discover it1 and it is the same to every one who possesses the comprehension of a ,buddha to recognize it and to expound it4 #bc ,then the brethren decided to convene a synod in ,rjagaha in order to lay down the pure doctrines of the ,blessed ,one1 to collect and collate the sacred writings1 and to establish a canon which should serve as a source of instruction for future generations4 #bd ,,xcix4 ,,the ,,purpose ,,of ,,being4 ,eternal verities dominate the formation of worlds and constitute the cosmic order of natural laws4 ,but when1 through the conflicting motion of masses1 the universe was illumined with blazing fire1 there was no eye to see the light1 no ear to listen to reason's teachings1 no mind to perceive the significance of being2 and in the immeasurable spaces of existence no place was found where the truth could abide in all its glory4 #a ,in the due course of evolution sentiency appeared and sense-perception arose4 ,there was a new realm of being1 the realm of soul-life1 full of yearning1 with powerful passions and of unconquerable energy4 ,and the world split in twain3 there were pleasures and pains1 self and notself1 friends and foes1 hatred and love4 ,the truth vibrated through the world of sentiency1 but in all its infinite potentialities no place could be found where the truth could abide in all its glory4 #b ,and reason came forth in the struggle for life4 ,reason began to guide the instinct of self1 and reason took the sceptre of the creation and overcame the strength of the brutes and the power of the elements4 ,yet reason seemed to add new fuel to the flame of hatred1 increasing the turmoil of conflicting passions2 and brothers slew their brothers for the sake of satisfying the lust of a fleeting moment4 ,and the truth repaired to the domains of reason1 but in all its recesses no place was found where the truth could abide in all its glory4 #c ,now reason1 as the helpmate of self1 implicated all living beings more and more in the meshes of lust1 hatred1 and envy1 and from lust1 hatred1 and envy the evils of wrongdoing originated4 ,men broke down under the burdens of life1 until the saviour appeared1 the great ,buddha1 the ,holy ,teacher of men and gods4 #d ,and the ,buddha taught men the right use of sentiency1 and the right application of reason2 and he taught men to see things as they are1 without illusions1 and they learned to act according to truth4 ,he taught righteousness and thus changed rational creatures into humane beings1 just1 kind-hearted1 and faithful4 ,and now at last a place was found where the truth might abide in all its glory1 and this place is the heart of mankind4 #e ,buddha1 ,o ,blessed ,one1 ,o ,holy ,one1 ,o ,perfect ,one1 thou hast revealed the truth1 and the truth has appeared upon earth and the kingdom of truth has been founded4 #f ,there is not room for truth in space1 infinite though it be4 #g ,there is not room for truth in sentiency1 neither in its pleasures nor in its pains2 sentiency is the first footstep of truth1 but there is not room in it for the truth1 though sentiency may beam with the blazing glow of beauty and life4 #h ,neither is there any room for truth in rationality4 ,rationality is a two-edged sword and serves the purpose of love equally as well as the purpose of hatred4 ,rationality is the platform on which the truth standeth4 ,no truth is attainable without reason4 ,nevertheless1 in mere rationality there is no room for truth1 though it be the instrument that masters the things of the world4 #i ,the throne of truth is righteousness2 and love and justice and good-will are its ornaments4 #aj ,righteousness is the place in which truth dwells1 and here in the hearts of mankind aspiring after the realization of righteousness1 there is ample space for a rich and ever richer revelation of the truth4 #aa ,this is the ,gospel of the ,blessed ,one4 ,this is the revelation of the ,enlightened ,one4 ,this is the bequest of the ,holy ,one4 #ab ,those who accept the truth and have faith in the truth1 take refuge in the ,buddha1 the ,dharma1 and the ,sangha4 #ac ,receive us1 ,o ,buddha1 as thy disciples from this day hence1 so long as our life lasts4 #ad ,comfort1 ,o holy ,teacher1 compassionate and all-loving1 the afflicted and the sorrow-laden1 illumine those who go astray1 and let us all gain more and more in comprehension and in holiness4 #ae ,the truth is the end and aim of all existence1 and the worlds originate so that the truth may come and dwell therein4 #af ,those who fail to aspire for the truth have missed the purpose of life4 #ag ,blessed is he who rests in the truth1 for all things will pass away1 but the truth abideth forever4 #ah ,the world is built for the truth1 but false combinations of thought misrepresent the true state of things and bring forth errors4 #ai ,errors can be fashioned as it pleases those who cherish them2 therefore they are pleasant to look upon1 but they are unstable and contain the seeds of dissolution4 #bj ,truth cannot be fashioned4 ,truth is one and the same2 it is immutable4 #ba ,truth is above the power of death2 it is omnipresent1 eternal1 and most glorious4 #bb ,illusions1 errors1 and lies are the daughters of ,mra1 and great power is given unto them to seduce the minds of men and lead them astray upon the path of evil4 #bc ,the nature of delusions1 errors1 and lies is death2 and wrong-doing is the way to perdition4 #bd ,delusions1 errors1 and lies are like huge1 gaudy vessels1 the rafters of which are rotten and wormeaten1 and those who embark in them are fated to be shipwrecked4 #be ,there are many who say3 ,come error1 be thou my guide1 and when they are caught in the meshes of selfishness1 lust1 and evil desires1 misery is begot4 #bf ,yet does all life yearn for the truth and the truth only can cure our diseases and give peace to our unrest4 #bg ,truth is the essence of life1 for truth endureth beyond the death of the body4 ,truth is eternal and will still remain even though heaven and earth shall pass away4 #bh ,there are not different truths in the world1 for truth is one and the same at all times and in every place4 #bi ,truth teaches us the noble eightfold path of righteousness1 and it is a straight path easily found by the truth-loving4 ,happy are those who walk in it4 #cj ,c4 ,,the ,,praise ,,of ,,all ,,the ,,buddhas4 ,all the ,buddhas are wonderful and glorious4 ,there is not their equal upon earth4 ,they reveal to us the path of life4 ,and we hail their appearance with pious reverence4 #a ,all the ,buddhas teach the same truth4 ,they point out the path to those who go astray4 ,the ,truth is our hope and comfort4 ,we gratefully accept its illimitable light4 #b ,ah the ,buddhas are one in essence1 ,which is omnipresent in all modes of being1 ,sanctifying the bonds that tie all souls together1 ,and we rest in its bliss as our final refuge4 #c ,,table ,,of ,,reference4 ,,the ,,gospel ,,of ,,buddha ,,chapter ,,and ,,verse 7,gospel73 ,i-,,iii ,sources3 ,,ea ,parallelisms3 -- ,gospel3 ,descent from heaven omitted ,sources3 ,,lv2 r,gya1 iii-iv ,parallelisms3 ,klopstock's ,messias ,gesang ,i ,gospel3 ,,iv ,sources3 ,fo1 vv4 #a-adg ,parallelisms3 -- ,gospel3 ,,iv1 #f ,sources3 ,b,st1 p4 #fd ,parallelisms3 ,mark vii1 #cb1 #cg2 ,matth4 xi1 #e ,gospel3 ,,iv1 #i ,sources3 ,fo1 vv4 #bb-bd ,parallelisms3 ,matth4 ii1 #a ,gospel3 ,,iv1 #ab ,sources3 ,fo1 vv4 #ci-dj ,parallelisms3 ,luke ii1 #cf ,gospel3 ,,iv1 #ag ,sources3 ,,rb #aej2 ,,rhb #eb ,parallelisms3 ,pseudo ,matth4 #bc ,gospel3 ,,iv1 #bg ,sources3 ,fo1 v4 #adg ,parallelisms3 ,luke ii1 #eb ,gospel3 ,omitted ,sources3 ,,rhb1 pp4 #ajc-ajh ,parallelisms3 ,matth4 ii1 #af ,gospel3 ,v ,sources3 ,,hm1 p4 #aef2 ,,rb1 p4 #hc2 r,gya1 xii ,parallelisms3 -- ,sources3 ,fo1 vv4 #aeb-aef ,parallelisms3 ,luke ii1 #df-dg ,gospel3 ,v1 #i ,sources3 ,fo1 v4 #afd ,parallelisms3 ,matth4 iii1 #af ,gospel3 ,,vi ,sources3 ,fo1 vv4 #aia-cbb ,parallelisms3 -- ,gospel3 ,,vi1 #ai-bj ,sources3 ,b,st1 pp4 #gi-hj2 ,,rb1 p4 #bc ,parallelisms3 ,luke xi1 #bg-bh ,gospel3 ,,vii ,sources3 ,fo1 vv4 #cce-dag ,parallelisms3 -- ,gospel3 ,,vii1 #g ,sources3 ,b,st1 p4 #e-f ,parallelisms3 -- ,gospel3 ,,vii1 #ah-ai ,sources3 ,b,st1 p4 #ah ,parallelisms3 ,matt4 xxiv1 #ce2 ,luke xxi1 #cc2 ,luke xvi1 #ag ,gospel3 ,,vii1 #bc-bd ,sources3 ,b,st1 p4 #hd ,parallelisms3 ,luke iv1 #e-h see also ,matth4 iv1 #a-g and ,mark i1 #ac ,gospel3 ,,viii ,sources3 ,fo1 vv4 #ggh-iah ,parallelisms3 -- ,gospel3 ,,viii1 #ae ,sources3 ,,dp1 v4 #agh ,parallelisms3 -- ,gospel3 ,,ix ,sources3 ,fo1 vv4 #iai-ajce2 ,cf4 ,arda and ,udraka in ,rhys ,davids's ,dialogue ,parallelisms3 ,compare the results of modern psychology ,gospel3 ,,ix1 #f ,sources3 ,,mv4 #a1 #f1 ,secs4 #cf-ch ,,sb1 xiii1 p4 #ajj ,parallelisms3 -- ,gospel3 ,,ix1 #ad ,sources3 ,,qkm1 pp4 #hc-hf ,parallelisms3 ,evolution theory ,gospel3 ,,ix1 #ae ,sources3 ,,qkm1 p4 #acc ,parallelisms3 -- ,gospel3 ,,ix1 #af ,sources3 ,,qkm1 p4 #aaa ,parallelisms3 -- ,gospel3 ,x ,sources3 ,fo1 vv4 #ajjj-ajbc ,parallelisms3 -- ,gospel3 ,x1 #d1 #e ,sources3 ,,sn1 vv4 #dbe1 #dci2 ,,sn1 v4 #dde ,parallelisms3 ,luke iv1 #b-d2 ,john iii1 #df ,gospel3 ,x1 #aa ,sources3 ,fo1 vv4 #ajbd2 ,fo1 vv4 #abbb-abbd ,parallelisms3 ,luke vii1 #ai2 ,matth ii1 #c ,gospel3 ,,xi ,see ,,lxxxix1 #a-f ,sources3 ,fo1 vv4 #ajbf-aaaj ,parallelisms3 ,luke iv1 #b2 ,matth4 iv1 #a-g2 ,mark i1 #ac ,gospel3 ,,xii ,sources3 ,fo1 vv4 #aaaa-aaii ,parallelisms3 -- ,gospel3 ,,xii1 #h ,sources3 ,,qkm1 p4 #gi2 ,,sdp1 vii ,,sb1 xxi1 p4 #agb ,parallelisms3 -- ,gospel3 ,,xii1 #aa-ae ,sources3 ,,sdp1 iii ,,sb1 xxi1 p4 #ij2 ,,mv1 i1 #f ,secs4 #ai-bh2 ,cf4 ,old,g1 pp4 #bbg-bbh1 ,old,e1 p4 #baa2 ,rh,d,b1 pp4 #ajf-ajg ,parallelisms3 -- ,gospel3 ,,xii1 #af ,sources3 ,b,st1 pp4 #ajc-ajd2 ,cf4 ,,dp1 pp4 #aec-aed2 ,db1 p4 #ab ,parallelisms3 -- ,gospel3 ,,xii1 #bj ,sources3 r,gya1 #cee ,parallelisms3 ,matth4 v1 #c-aa ,gospel3 ,,xiii ,sources3 ,,mv1 i1 #d ,parallelisms3 -- ,gospel3 ,,xiv ,sources3 ,,mv1 i1 #e ,parallelisms3 -- ,gospel3 ,,xiv1 #b ,sources3 ,,mv1 i1 #c1 ,sec4 #d ,parallelisms3 -- ,gospel3 ,,xiv1 #ad ,sources3 ,,mpn1 iii1 #dd1 #de2 ,cf4 ,w1 p4 #hg ,parallelisms3 -- ,gospel3 ,,xv ,sources3 ,fo1 vv4 #abjj-abag2 ,,mv1 i1 #f1 ,secs4 #a-i ,parallelisms3 -- ,gospel3 ,,xvi ,sources3 ,fo1 vv4 #abag-abgi2 ,,mv1 i1 #f1 ,secs4 #aj-dg ,parallelisms3 -- ,gospel3 ,,xvi1 #e ,sources3 ,,sn1 v4 #bdh ,parallelisms3 -- ,gospel3 ,,xvi1 #f ,sources3 ,rh,d,b p4 #aca ,parallelisms3 -- ,gospel3 ,,xvi1 #g ,sources3 ,,sn1 v4 #bda ,parallelisms3 ,matth4 xv1 #aj ,gospel3 ,,xvii ,sources3 ,,mv1 i1 #f1 ,sec4 #aj-dg ,parallelisms3 -- ,gospel3 ,,xvii1 #aj-ab ,sources3 ,saniyuttaka ,nikya1 vol4 iii1 fol4 s1 quoted by ,old,g1 p4 #cfd2 ,old,e1 p4 #cci ,parallelisms3 -- ,gospel3 ,,xvii1 #ac-ah ,sources3 ,,mv1 i1 #aa ,parallelisms3 -- ,sources3 ,fo1 vv4 #abig-acjj ,parallelisms3 ,luke ix1 #a-f2 ,luke x1 #a-bd ,gospel3 ,,xvii1 #ae ,sources3 ,,qkm1 p4 #bfd ,parallelisms3 ,matth4 v1 #af ,sources3 ,,qkm1 p4 #bff ,parallelisms3 ,matth4 vii1 #f ,gospel3 ,,xviii ,sources3 ,,mv1 #a1 #g2 #h1 #i2 ,fo1 vv4 #abhj-abif ,parallelisms3 ,john iii1 #b ,gospel3 ,,xviii1 #h ,sources3 ,fo1 vv4 #abhi-abij ,parallelisms3 -- ,gospel3 ,,xviii1 #aj ,sources3 ,fo1 v4 #abib ,parallelisms3 -- ,gospel3 ,,xix ,sources3 ,fo1 vv4 #acjj-accd2 ,,mv1 #a1 #bj-ba ,parallelisms3 -- ,gospel3 ,,xx ,sources3 ,fo1 vv4 #acce-acgi2 ,,mv1 #a1 #bb ,parallelisms3 -- ,gospel3 ,,xx1 #ai-bj ,sources3 ,,sn1 v4 #adh2 ,metta ,sutta4 ,an often quoted sentence4 ,rh,d,b1 p4 #aji1 ,hardy1 ,legends and ,theories of the ,buddhas1 p4 #bab ,parallelisms3 -- ,gospel3 ,,xx1 #bc ,sources3 ,rh,d,b1 p4 #fb ,parallelisms3 -- ,gospel3 ,,xx1 #bh ,sources3 ,fo1 v4 #agcc ,parallelisms3 -- ,gospel3 ,,xxi ,sources3 ,fo1 vv4 #achj-acha2 ,,mv1 #a1 #bb1 ,secs4 #ae-ah ,parallelisms3 ,matth4 xxi1 #a-aa2 ,mark4 xi1 #a-aj2 ,luke xix1 #bh-ch2 ,john xii1 #ab-ae ,gospel3 ,,xxii ,sources3 ,fo1 vv4 #achb-adcc2 ,,mv #a1 #bc-bd2 ,w1 p4 #hi ,parallelisms3 -- ,gospel3 ,,xxii1 #c-e ,sources3 ,,mv1 #a1 #bc1 ,secs4 #ac-ad ,parallelisms3 -- ,matth4 xxi1 #i2 ,mark xi1 #i2 ,john xii1 #ac ,gospel3 ,,xxiii1 #aj-bj ,sources3 ,,ea ,parallelisms3 -- ,gospel3 ,,xxiv ,sources3 ,fo1 vv4 #adif-aeba ,parallelisms3 -- ,gospel3 ,,xxv1 #d ,sources3 ,fo1 vv4 #aeaf-aeag ,parallelisms3 ,acts xx1 #ce ,gospel3 ,,xxv ,sources3 ,fo1 vv4 #aebb-aecc1 #afaa-afga ,parallelisms3 -- ,gospel3 ,,xxvi1 #a-g ,sources3 ,,an1 iii1 #acd4 ,parallelisms3 ,compare the results of modern psychology ,gospel3 ,,xxvi1 #h-ac ,sources3 ,,us1 p4 #aab2 ,w1 p4 xiv ,parallelisms3 -- ,gospel3 ,,xxvii ,sources3 ,fo1 vv4 #aecd-afaj2 ,,hm1 p4 #bjd ,parallelisms3 -- ,gospel3 ,,xxviii ,sources3 ,,hm1 p4 #bjc et seqq42 ,b,st1 pp4 #abe-abf ,parallelisms3 -- ,gospel3 ,,xxix ,sources3 ,,mv1 i1 #ed2 ,,hm1 #bjh-bji ,parallelisms3 -- ,gospel3 ,,xxx ,sources3 ,,mv1 viii1 #bc-cf ,,sb1 xvii1 pp4 #aic-aid ,parallelisms3 -- ,gospel3 ,,xxxi ,sources3 ,fo vv4 #afgb-afgc ,parallelisms3 -- ,gospel3 ,,xxxii ,sources3 ,,hm1 pp4 #cec-ced ,parallelisms3 -- ,gospel3 ,,xxxii1 #d-f ,sources3 ,w1 pp4 #ddc-ddd ,parallelisms3 -- ,gospel3 ,,xxxiii ,sources3 ,s#db,s2 ,fo1 vv4 #ageg-agff2 ,,bp1 p4 #aec ,parallelisms3 ,matth4 v1 #bh ,gospel3 ,,xxxiii1 #i-aa ,sources3 ,fo vv4 #agfb-agfc ,parallelisms3 ,eph4 vi1 #ac-ag ,sources3 ,fo1 vv4 #agfc ,parallelisms3 ,mark ix1 #dg2 ,matth4 v1 #bi2 ,matth4 xviii1 #i ,gospel3 ,,xxxiv ,sources3 ,,mv1 viii1 #ae4 ,,sb1 xvii1 pp4 #bai-bbe4 ,parallelisms3 -- ,gospel3 ,,xxxiv1 #bd ,last part of the verse4 ,sources3 ,bgt1 p4 #baa ,parallelisms3 ,luke viii1 #b2 ,matth4 xiii1 #bd-bg ,gospel3 ,,xxxv ,sources3 ,,mv1 ii ,parallelisms3 -- ,gospel3 ,,xxxvi ,sources3 ,,mv1 x1 #a1 #b1 ,sec4 #a-b2 ,sec4 #bj ,c1 vol iii1 p4 #aci ,parallelisms3 -- ,gospel3 ,,xxxvii ,sources3 ,,mv1 x1 #e-f1 #b ,sec4 #c-bj ,parallelisms3 -- ,gospel3 ,,xxxviii ,sources3 ,,mv1 v1 #d ,parallelisms3 -- ,gospel3 ,,xxxviii1 #c ,sources3 ,b,st1 p4 #caa ,parallelisms3 -- ,gospel3 ,,xxxviii1 #e ,sources3 ,,mv1 v1 #d1 #b ,,sb1 xvii1 p4 #ah ,parallelisms3 ,matth4 v1 #df-dg ,gospel3 ,,xxxix ,sources3 ,fo1 vv4 #agac-agcd2 ,,hm1 pp4 #ccg-cdj ,parallelisms3 -- ,gospel3 ,,xxxix1 #d ,sources3 ,bst1 p4 #bjj ,parallelisms3 -- ,gospel3 ,,xxxix1 #g ,sources3 ,,dp1 v4 #bbg2 ,,sb1 x1 p4 #eh 7cf4 ,ch,d1 p4 #abb7 ,parallelisms3 ,matth4 xi1 #af1 #ai ,gospel3 ,,xl ,sources3 ,v1 xviii1 xx2 ,w1 pp4 #ahd-ahf ,parallelisms3 -- ,gospel3 ,,xli ,sources3 ,,mv1 vi1 #bi ,,sb1 xvii1 pp4 #ajd-aje4 ,parallelisms3 -- ,gospel3 ,,xli1 #ab-ac ,sources3 ,metta ,sutta2 ,,sn v4 #adh4 ,cf4 ,rh,d,b1 p4 #aji ,parallelisms3 -- ,gospel3 ,,xlii ,sources3 ,,rb1 pp4 #fh-fi4 ,cf4 ,rh,d,b1 p4 #ga and ,old,g1 #cgf-cgh4 ,parallelisms3 ,mark iii1 #ad2 ,luke ix1 #b ,sources3 ,bgt1 #bab ,parallelisms3 ,matth4 xiii1 #c et seq42 ,mark iv1 #c-bj ,gospel3 ,,xliv ,sources3 ,,tpn1 p4 #abi ,parallelisms3 -- ,gospel3 ,,xlv ,sources3 ,,tpn1 pp4 #bb-bc and p4 #be ,parallelisms3 -- ,gospel3 ,,xlvi ,sources3 ,s#db,s1 #d ,parallelisms3 -- ,gospel3 ,,xlvii ,sources3 ,,sdp1 x1 xiii1 xxvii ,parallelisms3 -- ,gospel3 ,,xlvii1 #bc ,sources3 ,,sdp1 xxiv1 #bb4 ,,sb1 xxi1 p4 #daf4 ,parallelisms3 -- ,gospel3 ,,xlviii ,sources3 ,,dp in ,,sb1 x ,parallelisms3 -- ,gospel3 ,,xlviii1 #cf-cg ,sources3 ,,dp1 v4 #e ,parallelisms3 ,matth4 v1 #dd ,gospel3 ,,xlviii1 #df ,sources3 ,,sn1 vv4 #ghd-ghe1 #hhe-hhh1 #hcd ,,sb1 x1 #adi1 #aei1 #afi4 ,parallelisms3 ,matth4 xi1 #bi-cj ,gospel3 ,,xlviii1 #dg ,sources3 ,,dp1 v4 #bge ,parallelisms3 ,,ii ,cor4 vii1 #g ,gospel3 ,,xlviii1 #ee ,sources3 ,,dp1 v4 #chg ,parallelisms3 -- ,gospel3 ,,xlix ,sources3 ,,sb1 xi1 pp4 #aeg-bjc ,parallelisms3 -- ,gospel3 ,,xlix1 #ag ,sources3 ,,sb1 xi1 pp4 #agc-agd ,parallelisms3 ,matth4 xv1 #ad ,gospel3 ,l ,sources3 ,,ssp1 pp4 #big-cbj ,cf4 ,rh,d,b1 #adc4 ,parallelisms3 -- ,gospel3 ,,li1 #a-ad2 ,,li1 #ca-ge ,sources3 ,,mv1 vi1 #ca4 ,,sb1 xvii1 pp4 #ajh-aac4 ,parallelisms3 -- ,gospel3 ,,li1 #ae-cj ,sources3 ,,ea cf4 ,,qkm1 pp4 #bed-beg ,parallelisms3 -- ,gospel3 ,,lii ,sources3 ,,ea cf4 ,,cbs1 p4 #ae and also ,,mv1 v ,parallelisms3 -- ,gospel3 ,,liii ,sources3 ,compiled from ,,hm1 pp4 #bhj et seq42 ,fo1 v4 #afhb1 #afhc2 ,w1 p4 #bai2 and ,,qkm1 pass4 ,parallelisms3 -- ,gospel3 ,,liii1 #ah-bc;a ,sources3 ,,qkm1 p4 #abj ,parallelisms3 -- ,gospel3 ,,liii1 #bc;b ,sources3 ,,qkm1 p4 #adh ,parallelisms3 ,john iii1 #h ,gospel3 ,,liii1 #bf-bg ,sources3 ,,qkm1 p4 #fg ,parallelisms3 -- ,gospel3 ,,liii1 #bi-cb ,sources3 ,,qkm1 pp4 #gc-gd ,parallelisms3 -- ,gospel3 ,,liii1 #dg-ei ,sources3 ,,qkm1 pp4 #fc1 #hc-hf ,parallelisms3 -- ,gospel3 ,,liii1 #ec ,sources3 ,,us and ,w1 motto ,parallelisms3 -- ,gospel3 ,,liv1 #a-b ,sources3 ,fo1 vv4 #abjh1 #abbh ,parallelisms3 ,matth4 v1 #c-aa ,gospel3 ,,liv1 #c ,sources3 ,brahmajla ,sutta1 quoted by ,rh,d1 p4 #ii ,parallelisms3 ,john xvi1 #af2 ,matth4 xxiv1 #bc ,gospel3 ,,liv1 #d ,sources3 ,gospel3 ,,qkm1 p4 #aad ,parallelisms3 -- ,gospel3 ,,liv1 #e ,sources3 ,fo1 v4 #abca ,parallelisms3 -- ,gospel3 ,,liv1 #f-h ,sources3 r,gya1 p4 #cgb ,parallelisms3 ,matth4 xi1 #bh ,gospel3 ,,liv1 #i ,sources3 ,s#db,s1 #af ,parallelisms3 -- ,gospel3 ,,liv1 #aj ,sources3 ,,qkm1 p4 #aaj ,parallelisms3 ,john xiv1 #f2 ,john xviii1 #cg ,gospel3 ,,lv ,sources3 ,,sdp1 v ,parallelisms3 -- ,gospel3 ,,lvi ,sources3 ,mah ,rhula ,sutta ,parallelisms3 -- ,gospel3 ,,lvii ,sources3 ,s#db,s ,parallelisms3 -- ,gospel3 ,,lviii ,sources3 ,buddhist ,catena ,parallelisms3 -- ,gospel3 ,,lix ,sources3 ,,sn1 pp4 #eh-fb2 p1 #be2 p4 #adg2 p4 #ed2 ,,mv1 i1 #c1 ,sec4 #d cf4 ,old,e1 p4 #aah2 ,nidhikanda ,sutta1 quoted by ,rh,d,b1 p4 #abg ,parallelisms3 ,matth4 vi1 #bj ,gospel3 ,,lx1 #g-h ,sources3 ,rh,d,b1 p4 #aef ,parallelisms3 -- ,gospel3 ,,lx1 #ab ,sources3 ,beal1 ,buddhism of ,china1 chap1 xii ,parallelisms3 -- ,gospel3 ,,lx1 #ah-bc ,sources3 ,rh,d,b1 p4 #agj ,parallelisms3 -- ,gospel3 ,,lx1 #bg-bh ,sources3 ,,eh ,parallelisms3 -- ,gospel3 ,,lx1 #bi ,sources3 ,,qkm1 p4 #abg ,parallelisms3 -- ,gospel3 ,,lx1 #ca ,sources3 ,rh,d,b1 pp4 #age-agf ,parallelisms3 -- ,gospel3 ,,lx1 #cc ,sources3 ,rh,d,b1p4 #agc ,parallelisms3 -- ,gospel3 ,,lxi ,sources3 ,,mpn1 #aaa1 #bb4 ,,sb1 xx1 p4 #dh-di4 ,parallelisms3 -- ,gospel3 ,,lxi1 #c-e ,sources3 ,chullavaggaxx1 #a-d4 ,,sb1 xx1 #cja-cje ,parallelisms3 ,matth4 v1 #ac ,gospel3 ,,lxi1 #f-i ,sources3 ,sutra ,dsauglun cf4 ,r4 ,seydel ,das ,ev4 v4 ,jesu in s4 ,verb4 z4 ,buddha-,sage pp4 #ahd-ahe ,parallelisms3 ,matth4 v1 #a-b ,gospel3 ,,lxii ,sources3 ,,ea ,parallelisms3 -- ,gospel3 ,,lxiii ,sources3 ,see ,o4,c4 xvii1 pp4 #cec-ced ,parallelisms3 -- ,gospel3 ,,lxiii1 #g-i ,sources3 ,,ug1 vii1 #ad seq4 ,parallelisms3 ,matth4 xxv1 #ad et seq4 ,gospel3 ,,lxiv ,sources3 ,,dp1 v ,parallelisms3 -- ,gospel3 ,,lxv ,sources3 ,,sdp1 iv ,parallelisms3 ,luke xv1 #aa et seq4 ,gospel3 ,,lxvi ,sources3 ,bst1 pp4 #baa1 #bii4 ,see ,,pt1 #aa1 #eh4 ,parallelisms3 -- ,gospel3 ,,lxvii ,sources3 ,bst1 pp4 #cae et seq4 ,parallelisms3 -- ,gospel3 ,,lxviii ,sources3 ,ch,d1 pp4 #hh-hi ,parallelisms3 -- ,gospel3 ,,lxviii1 #f ,sources3 ,ch,d ,parallelisms3 ,mark xii1 #db-dd ,gospel3 ,,lxix ,sources3 ,ch,d1 p4 #df ,parallelisms3 ,the ,story of ,diogenes and his ,lantern ,gospel3 ,,lxx ,sources3 ,ch,d1 p4 #acd ,parallelisms3 -- ,gospel3 ,,lxxi ,sources3 ,bgp1 pp4 #ajg et seq4 ,parallelisms3 -- ,gospel3 ,,lxxii ,sources3 ,ch,d1 p4 #gg ,parallelisms3 ,luke xii1 #bj ,gospel3 ,,lxxiii ,sources3 ,bst1 p4 #adg ,parallelisms3 -- ,gospel3 ,,lxxiii1 #ae ,sources3 ,b,st ,parallelisms3 ,exodus xvii1 #f ,gospel3 ,,lxxiv ,sources3 ,,sn1 pp4 #aa-ae ,parallelisms3 ,matth4 xiii1 #c et seq42 ,mark iv1 #ad ,gospel3 ,,lxxv ,sources3 ,,sn1 pp4 #bj et seq4 ,parallelisms3 -- ,gospel3 ,,lxxvi ,sources3 ,bf1 p4 #bje4 ,parallelisms3 ,john v1 #e et seq4 ,gospel3 ,,lxxvii ,sources3 ,,hm1 pp4 #cag-cai ,parallelisms3 -- ,gospel3 ,,lxxviii1 ,,lxxix ,sources3 ,jtaka ,tales ,parallelisms3 -- ,gospel3 ,,lxxx ,sources3 ,bf1 pp4 #adf et seq4 ,parallelisms3 -- ,gospel3 ,,lxxxi ,sources3 ,fu-,pen-,hing-tsi-,king1 tr4 by ,s4 ,beal ,parallelisms3 -- ,gospel3 ,,lxxxi1 #g-aj ,sources3 ,,ea ,parallelisms3 ,john ii1 #a et seq4 ,gospel3 ,,lxxxii ,sources3 ,,mv1 i1 #ad ,parallelisms3 -- ,gospel3 ,,lxxxiii ,sources3 ,ch,d1 p4 #acj et seq4 ,parallelisms3 -- ,gospel3 ,,lxxxiii1 #e ,sources3 ,,bp1 p4 #af ,parallelisms3 -- ,gospel3 ,,lxxxiii1 #e1 #f1 #i ,sources3 ,ch,d and ,,ss ,parallelisms3 ,matth4 xxii1 #cj ,gospel3 ,,lxxxiv1 #a-ad ,sources3 ,,bp1 pp4 #ih et seqq4 ,parallelisms3 ,greek versions quoted by ,jacob ,h4 ,thiessen1 ,,lkg4 ,gospel3 ,,lxxxiv1 #ae-bh ,sources3 ,,sb1 x1 p4 #ajf ,parallelisms3 -- ,gospel3 ,,lxxxv ,sources3 ,ch,d1 pp4 #ej-ea ,parallelisms3 ,matth4 v4 #be1 #bi ,gospel3 ,,lxxxv1 #f ,sources3 ,ch,d1 cf ,,oc ,no4 #dgj ,parallelisms3 ,rom4 iii1 #bh ,gospel3 ,,lxxxvi ,sources3 ,ch,d1 pp4 #id-ih ,parallelisms3 -- ,gospel3 ,,lxxxvii ,sources3 ,c1 ii p4 #bfb ,parallelisms3 -- ,gospel3 ,,lxxxviii ,sources3 ,,mpn1 i ,,sb1 xi1 p4 #a et seqq4 ,parallelisms3 -- ,gospel3 ,,lxxxix ,sources3 ,,mpn1 i1 #ai1 #bb2 ,,mv1 vi1 #bh ,parallelisms3 -- ,gospel3 ,,xc ,sources3 ,,mpn1 i1 #af ,parallelisms3 -- ,gospel3 ,,xci ,sources3 ,,mpn1 ii1 #i ,parallelisms3 -- ,gospel3 ,,xci1 #f ,sources3 ,,mpn ,parallelisms3 #a ,cor4 #ae1 #ee ,gospel3 ,,xcii ,sources3 ,,mpn1 #aa1 #ab-bd2 ,fo1 vv4 #agdi-agec1 #agfh-aghb ,parallelisms3 -- ,gospel3 ,,xciii ,sources3 ,,mpn1 ii1 #bg-ce ,parallelisms3 -- ,gospel3 ,,xciv1 #a ,sources3 ,b,st1p4 #hd ,parallelisms3 ,see ,matth4 iv1 #a and ,mark i1 #ac ,gospel3 ,,xciv1 #b-ac ,sources3 ,,mpn1 iii1 #df-fc ,parallelisms3 -- ,gospel3 ,,xcv ,sources3 ,,mpn1 iv1 #ad-eg ,parallelisms3 -- ,gospel3 ,,xcv1 #f ,sources3 ,,mpn1 iv1 #be ,parallelisms3 ,john xix1 #bh ,gospel3 ,,xcv1 #ad-bb ,sources3 ,,mpn1 iv1 #dg-eb ,parallelisms3 ,matth4 xxvii1 #b2 ,mark ix1 #b ,gospel3 ,,xcvi ,sources3 ,,mpn1 v1 #a-ad1 concerning ,metteyya see ,,eh s4v4 ,rh,d,b1 pp4 #ahj1 #bjj2 ,old,g1 p4 #aec1 etc4 ,parallelisms3 ,john xiv1 #bf ,gospel3 ,,xcvii ,sources3 ,,mpn1 v1 #eb-fi1 and vi2 ,fo1 vv4 #bcjc-bcaj ,parallelisms3 -- ,gospel3 ,,xcvii1 #ai-bj2 ,,xcvii1 #bc-bd ,sources3 ,mahtanhsamkhaya-,sutta1 ,majjhima ,nikya1 vol4 #a1 p4 #bfc1 quoted by ,old,g1 p4 #cdi1 ,e1 p4 #cbe4 ,parallelisms3 -- ,gospel3 ,,xcvii1 #bb ,sources3 ,suttavibbanga1 ,parjika #a1 pp4 #a1 #d quoted by ,old,g1 p4 #cdi1 ,e1 p4 #cbe ,parallelisms3 #a ,cor4 xv1 #bj ,gospel3 ,,xcviii ,sources3 ,,ea1 embodying later traditions1 see ,,eh and almost any other work on ,buddhism4 ,parallelisms3 ,the ,christian ,trinity dogma ,gospel3 ,,xcix ,sources3 ,,ea ,parallelisms3 -- ,gospel3 ,c ,sources3 ,,ea1 in imitation of a formula at present in use among ,northern ,buddhists ,parallelisms3 -- ,,abbreviations ,,in ,,the ,,table ,,of ,,reference4 ,,an4--,aguttara ,nikya in ,warren's ,buddhism in ,translations4 ,bf4--,burnouf1 ,introduction l'histoire du ,bouddhisme ,indien1 ,paris #ahdd4 ,bgt4--,the ,life or ,legend of ,gautama1 by the ,r4 ,rev4 ,p4 ,bigandet4 ,,bl4--,buddhist ,literature in ,china by ,samuel ,beal4 ,,bp4--,buddhaghosha's ,parables4 ,translated by ,t4 ,rogers1 ,london1 #ahgj4 ,b,st4--,buddhist ,birth ,stories or ,jtaka ,tales4 ,translated by ,rhys ,davids4 ,c4--,the ,jtaka edited by ,prof4 ,e4,b4 ,cowell1 ,cambridge4 ,,cbs4--,a ,catena of ,buddhist ,scriptures from the ,chinese by ,samuel ,beal4 ,london1 #ahga4 ,ch,d4--,chinese ,dhammapada4 ,texts from the ,buddhist ,canon1 commonly known as ,dhammapada4 ,translated by ,s4 ,beal1 ,london and ,boston1 #ahgh4 ,dh4--,the ,dharma1 or ,the ,religion of ,enlightenment by ,paul ,carus4 #eth ed4 ,chicago1 #aijg4 ,,dp4--,the ,dhammapada4 ,translated from ,pli by ,f4 ,max ,mller1 ,vol4 ,x1 ,part ,i1 of the ,sacred ,books of the ,east4 ,oxford1 #ahha4 ,,ea4--,explanatory ,addition4 ,,eh4--,handbook of ,chinese ,buddhism1 by ,ernest ,j4 ,eitel4 ,london1 #ahhh4 ,fo4--,the ,fo-,sho-,hing-,tsan-,king4 ,a ,life of ,buddha by ,asvaghosha1 translated from ,sanskrit into ,chinese by ,dharmarakhsha1 ,a4,d4 #dbj1 and from ,chinese into ,english by ,samuel ,beal4 ,vol4 ,,xix of the ,sacred ,books of the ,east4 ,oxford1 #ahhc4 ,g4--,reden ,gotamo's by ,karl ,eugen ,neumann4 ,,hf4--,hymns of the ,faith 7,dhammapada7 transl4 by ,albert ,j4 ,edmunds4 ,,hm4--,a ,manual of ,buddhism1 by ,r4 ,spence ,hardy4 ,,lkg4--,die ,legende von ,kisgotam1 by ,jakob ,h4 ,thiessen4 ,breslau1 #ahhj4 ,,lv4--,lalita ,vistara1 translated into ,german by ,dr4 ,s4 ,lefmann4 ,berlin1 #ahgd4 ,,mpn4--,the ,mahparinibbna ,suttanta4 ,the ,book of the ,great ,decease4 ,vol4 ,,xi of the ,sacred ,books of the ,east4 ,oxford #ahha4 ,,mp4--,the ,mahvagga4 ,i-,,iv in ,vol4 ,,xiii2 ,v-,x in ,vol4 ,,xvii of the ,sacred ,books of the ,east4 ,oxford1 #ahha-ahhb4 ,,my4--,outlines of the ,mahyna as ,taught by ,buddha1 by ,s4 ,kuroda4 ,tokyo1 ,japan1 #ahic4 ,,oc4--,the ,open ,court1 a monthly magazine1 published by the ,open ,court ,publishing ,company1 ,chicago4 ,old,g4--,german ,edition1 ,buddha1 sein ,leben1 seine ,lehre und seine ,gemeinde1 by ,h4 ,oldenberg4 ,second ,edition4 ,berlin1 #ahij4 ,old,e4--,english translation1 ,buddha1 ,his ,life1 ,his ,doctrine1 and ,his ,order by ,h4 ,oldenberg4 ,london1 #ahhb4 ,,pt4--,pantschatantra1 translated into ,german by ,theodor ,benfey4 ,two vols4 ,leipsic1 #ahei4 ,,qkm4--,the ,questions of ,king ,milinda1 translated from ,pli by ,t4,w4 ,rhys ,davids1 ,vol4 ,,xxxv of the ,sacred ,books of the ,east4 ,oxford1 #ahij4 ,,rb4-,the ,life of the ,buddha from ,thibetan ,works1 transl4 by ,w4,w4 ,rockhill4 ,london1 #ahhd4 r,gya4--r,gya ,tchee ,roll ,pa1 ,histoire du ,bouddha ,sakya ,mouni1 by ,foucaux4 ,paris1 #ahfh4 ,,rhb4--,the ,romantic ,history of ,buddha from the ,chinese ,sanskrit1 by ,s4 ,beal4 ,london1 #ahge4 ,rh,d,b4--,buddhism1 by ,t4,w4 ,rhys ,davids1 in the ,series of ,non-,christian ,religious ,systems4 ,london1 #ahij4 ,s#db,s4--,sutra of ,forty-two ,sections4 ,kyoto1 ,japan4 ,,sb4-,sacred ,books of the ,east4 ,,sn4--,sutta ,nipta1 translated from the ,pli by ,v4 ,fausbll4 ,part ,,ii1 ,vol4 ,x of the ,sacred ,books of the ,east4 ,oxford1 #ahha4 ,,ss4--,a ,brief ,account of ,shin-,shiu by ,r4 ,akamatsu4 ,kyoto1 ,japan1 #ahic4 ,,ssp4--,sept ,suttas ,plis by ,m4,p4 ,grimblot4 ,paris1 #ahgf4 ,,tpn4--,buddhistische ,anthologie4 ,texte aus dem ,pli-,kanon4 ,by ,dr4 ,karl ,eugen ,neumann4 ,leyden1 #ahib4 ,ug4--,uttardhyayana1 translated by ,h4 ,jacobi4 ,vol4 ,,xlv of the ,sacred ,books of the ,east4 ,,us4--,the ,udna by ,major ,general ,d4,m4 ,strong4 ,v4--,visuddhi-,magga in ,warren's ,buddhism in ,translations4 ,w4--,buddhism in ,translations by ,henry ,clarke ,warren4 ,the original ,pli texts are published in the ,journal of the ,pli ,text ,society1 ,london1 ,henry ,frowde4 ,,glossary ,,of ,,names ,,and ,,terms4 ,in the text of the present booklet all unnecessary terms have been avoided4 ,whenever a good ,english equivalent could be found1 the foreign expression has been dropped4 ,nevertheless1 the introduction not only of many foreign-sounding names1 but also of some of the original terms1 was unavoidable4 ,now we have to state that the ,eastern people1 at least those of ,hindu culture during the golden age of ,buddhism in ,india1 adopted the habit of translating not only terms but also names4 ,a ,german whose name is ,schmied is not called ,smith in ,english1 but ,buddhists1 when translating from ,pli into ,sanskrit1 change ,siddhattha into ,siddhartha4 ,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 ,buddha4 ,since the most important names and terms1 such as ,nirvna1 ,karma and ,dharma1 have become familiar to us in their ,sanskrit form1 while their ,pali equivalents1 ,nibbna1 ,kamma and ,dhamma1 are little used1 it appeared advisable to prefer for some terms the ,sanskrit forms1 but there are instances in which the ,pli1 for some reason or other1 has been preferred by ,english authors e4 g4 ,krish ,gautam is always called ,kisgotam1 we present here in the ,glossary both the ,sanskrit and the ,pli forms4 ,names which have been ,anglicised1 such as ,brahm1 ,brahman1 ,benares1 ,jain1 and karma1 have been preserved in their accepted form4 ,if we adopt the rule of transferring ,sanskrit and ,pali words in their stem-form1 as we do in most cases 7e4g4 ,nirvna1 tman71 we ought to call ,brahm ,brahman1 and karma karman4 ,but us us est tyrannus4 ,in a popular book it is not wise to swim against the stream4 ,following the common ,english usage of saying ,christ1 not the ,christ1 we say in the title ,buddha1 not the ,buddha4 99 99 99 99 99 ,abni'1 p41 ,abhi'j1 skt41 supernatural talent4 ,there are six abhijs which ,buddha acquired when attaining perfect enlightenment3--7i7 the celestial eye1 or an intuitive insight of the nature of any object in any universe2 7#b7 the celestial ear1 or the ability to understand any sound produced in any universe2 7#c7 the power of assuming any shape or form2 7#d7 knowledge of all forms of pre-existence of one's self and others2 7#e7 intuitive knowledge of the minds of all beings2 and 7#f7 knowledge of the finality of the stream of life4 ,acira'vat1 p4 and skt41 a river4 ,agni1 p4 and skt41 a god of the ,brahmans1 the god of fire4 ,ajatasa'ttu1 p41 ,ajatasa'tru1 skt41 the son of king ,bimbisra and his successor to the throne of ,magadha4 ,al'ra1 p41 r'da1 skt41 a prominent ,brahman philosopher4 ,his full name is lra ,klma4 ,ambap'l1 the courtesan1 called ,lady ,amra in ,fo-,sho-,hing-,tsan-,king4 ,it is difficult for us to form a proper conception of the social position of courtesans at ,buddha's time in ,india4 ,this much is sure1 that they were not common prostitutes1 but ladies of wealth1 possessing great influence4 ,their education was similar to the hetairs in ,greece1 where ,aspasia played so prominent a part4 ,their rank must sometimes have been like that of ,madame ,pompadour in ,france at the court of ,louis ,,xiv4 ,they rose to prominence1 not by birth1 but by beauty1 education1 refinement1 and other purely personal accomplishments1 and many of them were installed by royal favor4 ,the first paragraphs of ,khandhaka ,,viii of the ,mahvagga ,s4 ,b41 ,vol4 ,,xvii1 pp4 #aga--agb gives a fair idea of the important role of courtesans in those days4 ,they were not necessarily venal daughters of lust1 but1 often women of distinction and repute1 worldly1 but not disrespectable4 ,amit'bha1 p4 and skt41 endowed with boundless light1 from amita1 infinite1 immeasurable1 and bb1 ray of light1 splendor1 the bliss of enlightenment4 ,it is a term of later ,buddhism and has been personified as ,amitbha ,buddha1 or ,amita4 ,the invocation of the all-saving name of ,amitbha ,buddha is a favorite tenet of the ,lotus or ,pure ,land sect1 so popular in ,china and ,japan4 ,their poetical conception of a paradise in the ,west is referred to in ,chapter ,,lx4 ,southern ,buddhism knows nothing of a personified ,amitbha1 and the ,chinese travellers ,fa-hien and ,hiuen-tsang do not mention it4 ,the oldest allusion to ,amita is found in the ,amityus ,stra1 translated ,a4,d4 #adh--agj4 ,see ,eitel1 ,handbook1 pp4 #g--i4 na'nda1 p4 and skt41 ,buddha's cousin and his favorite disciple4 ,the ,buddhistic ,st4 ,john 7,johannes74 ,anthapi'ndika1 p4 and skt41 7also called ,anthapi'ndada in skt47 literally ,one who gives alms 7pinda7 to the unprotected or needy 7antha74 ,eitel's etymology one who gives without keeping 7antha7 a mouthful 7pinda7 for himself is not tenable4 ,a wealthy lay devotee famous for his liberality and donor of the ,jetavana vihra4 ,annabh'ra1 p4 and skt41 literally he who brings food2 name of ,sumana's slave4 ,a'ta1 p41 j'ta1 skt41 literally knowing1 a cognomen of ,kondaa1 the first disciple of ,buddha4 ,anuru'ddha1 a prominent disciple of ,buddha1 known as the great master of ,buddhist metaphysics4 ,he was a cousin of ,buddha1 being the second son of ,amritodana1 a brother of ,suddhodana4 ,a'rahat1 p41 ,ar'hant1 skt41 a saint4 7,see also ,saint in ,index47 ,arati1 dislike1 hatred4 ,the opposite of rati4 ,the name of one of ,mra's daughters4 ,a'sita1 p4 and skt41 a prophet4 ,a'ssaji1 p41 ,avajit1 skt41 one of ,buddha's disciples by whose dignified demeanor ,sriputta is converted4 'tman1 skt41 ,atta1 p41 breath as the principle of life1 the soul1 self1 the ego4 ,to some of the old ,brahman schools the tman constitutes a metaphysical being in man1 which is the thinker of his thoughts1 the perceiver of his sensations1 and the doer of his doings4 ,buddha denies the existence of an tman in this sense4 ,bal'ni1 or paca-balni1 p4 and skt41 7the singular is bala1 power71 the five moral powers 7also called panca-indriyani71 which are3 ,faith1 energy1 memory or recollection1 meditation or contemplation1 and wisdom or intuition4 ,beluva1 a village near ,vesl4 ,benares1 the well-known city in ,india2 ,anglicised form of ,vrnas1 skt41 and ,brnas1 p4 7,see ,ks47 ,bha'gavat1 p41 ,bha'gavant1 skt41 the man of merit1 worshipful1 the ,blessed ,one4 ,a title of honor given to ,buddha4 ,bha'llika1 p4 and skt41 a merchant4 ,bhradv'ja1 p4 and skt41 name of a ,brahman4 ,bh'van1 p4 and skt41 meditation4 ,there are five principal meditations3 metta-bhavana1 on love2 karun-bhvan1 on pity2 mudita-bhavana1 on joy2 asubha-bhvan1 on impurity2 and upekh-bhvan1 on serenity4 ,see ,rhys ,davids's ,buddhism1 pp4 #agj-aga4 ,bhi'kkhu1 p41 bhi'kshu1 skt41 mendicant1 monk1 friar2 the five bhikkhus2 bhikkhus doffed their robes2 bhikkhus rebuked2 bhikkhus prospered2 the sick bhikkhu4 ,bhi'kkhun1 p41 bhi'kshun1 skt41 nun4 ,bimbis'ra1 p4 and skt41 the king of ,magadha2 often honored with the cognomen ,sai'nya1 skt41 or ,se'niya1 i4 e4 the warlike or military4 ,bo'dhi1 p4 and skt41 knowledge1 wisdom1 enlightenment4 ,bodhi-a'nga or ,bojjha'nga1 or ,sa'tta ,bojjha'nga1 meditation on the seven kinds of wisdom1 which are3--energy1 recollection1 contemplation1 investigation of scripture1 joy1 repose1 and serenity4 ,bodhisa'tta1 p41 ,bodhisa'ttva1 skt41 he whose essence 7sattva7 is becoming enlightenment 7bodhi74 ,the term denotes 7#a7 one who is about to become a ,buddha1 but has not as yet attained ,nirvna2 7#b7 a class of saints who have only once more to be born again to enter into ,nirvna2 7#c7 in later ,buddhism any preacher or religious teacher2 appearance of2 ,bodhisattas4 ,bodhi-tree1 the tree at ,buddha-,gaya1 species ficus religiosa4 ,bra'hm1 ,anglicised form of skt4 stem-form ,brahman 7nom4 s4 ,brahm74 ,the chief ,god of ,brahmanism1 the world-soul4 ,see also ,sahampati2 ,brahm1 a union with2 ,brahm1 face to face2 ,brahm's mind4 ,brahmada'tta1 p4 and skt41 7etym4 given by ,brahm7 name of a mythical king of ,ksh1 skt41 or ,ks4 ,bra'hman1 the priestly caste of the ,indians4 ,anglicised form of ,brahmana 7p4 and skt474 ,priests were selected from the ,brahman caste1 but ,brahmans were not necessarily priests2 they were farmers1 merchants1 and often high officials in the service of kings4 ,brahmans1 the two4 ,buddha1 p4 and skt41 the ,awakened ,one1 the ,enlightened ,one--4 ,buddha is also called ,sakyamuni 7the ,sakya sage71 ,sakyasimha 7the ,sakya ,lion71 ,sugata 7the ,happy ,one71 ,satthar1 nom4 ,satth1 p42 ,shstar1 skt41 7the ,teacher71 ,jina 7the ,conqueror71 ,bhagavat 7the ,blessed ,one71 ,lokantha 7the ,lord of the ,world71 ,sarvaja 7the ,omniscient ,one71 ,dharmarja 7the ,king of ,truth71 ,tathgata1 etc4 ,see ,rh4 ,davids's ,b4 p4 #bh4 ,b41 faith in the2 ,b41 ,i am not the first2 ,b4 not ,gotama2 ,b41 refuge in the2 ,b4 remains1 ,gotama is gone2 ,b4 replies to the deva2 ,b41 the sower2 ,b41 the teacher2 ,b41 the three personalities of2 ,b41 the truth2 ,b41 truly thou art2 ,b4 will arise1 another2 ,b4's birth2 ,b4's death2 ,b4's farewell address2 consolidation of ,b4's religion2 ,buddhas1 the praise of all the2 ,buddhas1 the religion of all the2 ,buddhas1 the words of immutable4 ,cha'nna1 p4 and skt41 prince ,siddhattha's driver4 ,chu'nda1 p4 and skt41 the smith of ,pv4 ,dgo'ba1 modernised form of skt4 ,dhtu-ga'rbha1 relic shrine1 7also called ,stpa in ,northern ,buddhism7 a mausoleum1 tower containing relics1 a kenotaph4 ,d'namat1 and skt41 name of a village4 ,the word means having a mind to give4 ,de'va1 p4 and skt41 any celestial spirit1 a god especially of intermediate rank1 angel4--,deva1 questions of the2 ,buddha replies to the deva2 ,devas4 ,devada'tta 7etym4 god-given7 brother of ,yasodhar and ,buddha's brother-in-law4 ,he tried to found a sect of his own with severer rules than those prescribed by ,buddha4 ,he is described undoubtedly with great injustice in the ,buddhist canon and treated as a traitor4 ,about his sect see ,rh4 ,davids's ,b4 p4 #aha--ahb4 ,devapu'tta1 p41 ,devapu'tra1 skt41 7etym4 ,son of a ,god7 one of ,buddha's disciples4 ,dhammapa'da1 p41 ,dharmapa'da1 skt4 ,dha'rma1 skt41 ,dha'mma1 p41 originally the natural condition of things or beings1 the law of their existence1 truth1 then religious truth1 the law1 the ethical code of righteousness1 the whole body of religious doctrines as a system1 religion2 let a man take pleasure in the dharma2 the goodness of the dharma4 ,dharmak'ya1 skt41 the body of the law4 ,dharmar'ja1 skt41 ,dhammar'ja1 p41 the king of truth4 ,dgh'vu1 ,drgh'yu1 skt41 the etymology of the word is livelong4 ,name of a mythical prince1 son of king ,dghti4 ,dgh'ti1 p41 ,drghe'ti1 skt41 literally suffer-long1 ,name of a mythical king1 father of prince ,dgh'vu4 ,ganges1 the well known river of ,india4 ,gava'mpati1 p41 ,gav'mpati1 skt41 literally lord of cows1 a friend of ,yasa4 ,ga'y ,kassapa1 brother of the great ,kassapa of ,uruvel4 ,go'tama1 p41 ,gau'tama1 skt41 ,buddha's family name2 ,gotama denies the existence of the soul2 ,gotama is gone1 ,buddha remains2 ,buddha not ,gotama2 ,gotama the samana2 ,gotama ,siddhattha4 ,gotam1 name of any woman belonging to the ,gotama family4 ,kis ,gotam4 ,hinay'na1 skt41 the small vehicle1 viz41 of salvation4 ,a name invented by ,northern ,buddhists1 in contradistinction to ,mahyna1 to designate the spirit of ,southern ,buddhism4 ,the term is not used among ,southern ,buddhists4 ,hira'avat1 p41 ,hiran'yavat1 skt41 a river4 ,i'ddhi1 p41 ,ri'ddhi1 skt41 defined by ,eitel as the dominion of spirit over matter4 ,it is the adjusting power to one's purpose and the adaptation to conditions4 ,in popular belief it implies exemption from the law of gravitation and the power of assuming any shape at will4 7,see ,iddhipda47 ,iddhip'da1 p41 ,riddhip'da1 skt41 the mode of attaining the power of mind over matter1 four steps being needed3 7#a7 the will to acquire it1 7#b7 the necessary exertion1 7#c7 the indispensable preparation of the heart1 and 7#d7 a diligent investigation of the truth4 ,indra1 one of the principal ,brahman gods4 ,indriy'ni or panc'-indriyni1 the five organs of the spiritual sense4 7,see ,balni47 ,i'si1 p41 ,ri'shi1 skt41 a prophet or seer1 an inspired poet1 a hermit having acquired wisdom in saintly retirement1 a recluse or anchorite4 ,i'vara1 skt41 ,i'ssara1 7lit4 independent existence7 ,lord1 ,creator1 personal ,god1 a title given to ,shiva and other great deities4 ,in ,buddhistic scriptures as well as in ,brahman the skt4 ,is'vara 7not the p4 ,issara7 means always a transcendent or extramundane ,god1 a personal ,god1 a deity distinct from1 and independent of nature1 who is supposed to have created the world out of nothing4 ,jain1 modernised form of skt4 ,jaina2 an adherent of the ,jain-sect which reveres ,vardhamna 7,ntaputta7 as ,buddha4 7,see ,jainism47--#dh4 ,jainism1 a sect1 founded by ,vardhamna1 older than ,buddhism and still extant in ,india4 ,it is in many respects similar to ,buddhism4 ,buddha's main objection to the ,jains was the habit of their ascetics of going naked4 ,the ,jains lay great stress upon ascetic exercises and self-mortification which the ,buddhists declare to be injurious4 ,ja'mbu1 p4 and skt41 a tree4 ,jamb'nada1 p41 ,jmb'nada1 skt41 a town of unknown site4 7,also the name of a mountain and of a lake47 ,ja'tila1 p41 wearing matted hair4 ,the ,jatilas were ,brahman ascetics4 ,buddha converted a tribe of them1 and ,kassapa1 their chief1 became one of his most prominent disciples4 ,je'ta1 the heir apparent to the kingdom of ,svatth4 ,je'tavana1 a vihra4 ,jh'na1 p41 ,dhy'na1 skt41 intuition1 beatic vision1 ecstasy1 rapture1 the result of samdhi4 ,buddha did not recommend trances as means of religious devotion1 urging that deliverance can be obtained only by the recognition of the four noble truths and walking on the noble eightfold path1 but he did not disturb those who took delight in ecstasies and beatific visions4 ,buddha's interpretation of the ,dhyna is not losing consciousness but a self-possessed and purposive eradication of egotism4 ,there are four ,dhynas1 the first being a state of joy and gladness born of seclusion full of investigation and reflexion2 the second one1 born of deep tranquillity without reflexion or investigation1 the third one brings the destruction of passion1 while the fourth one consists in pure equanimity1 making an end of sorrow4 ,see ,rhys ,davids's ,b4 pp4 #age--agf4 ,in the ,fo-,sho-hing-tsang-king1 the ,dhyna is mentioned twice only3 first1 ,,iii1 #ab1 vv4 #ifj--igh1 where rda sets forth the doctrine of the four ,dhynas which is not approved of by ,buddha1 and secondly1 at ,buddha's death2 when his mind is said to have passed through all the ,dhynas4 ,ji'na1 p4 and skt41 the ,conqueror1 an honorary title of ,buddha4 ,the ,jains use the term with preference as an appellative of ,vardhamna whom they revere as their ,buddha4 ,j'vaka1 p4 and skt41 physician to king ,bimbisra4 ,according to tradition he was the son of king ,bimbisra and the courtesan ,salavat4 ,we read in ,mahvagga ,,viii that after his birth he was exposed but saved2 then he became a most famous physician and cured ,buddha of a troublesome disease contracted by wearing cast off rags4 ,he was an ardent disciple of ,buddha and prevailed upon him to allow the ,bhikkhus to wear lay robes4 ,jo'tikkha1 p41 name of a householder1 son of ,subhadda4 ,kl'ma1 p4 and skt41 7see ,alra74 ,ka'nthaka1 prince ,siddhattha's horse4 ,kapilava'tthu1 p41 ,kapilava'stu1 skt41 the capital of the ,sakyas1 the birthplace of ,buddha4 ,ka'rma1 anglicised form of skt4 stem-form ka'rman 7nom4 s4 karma71 the p4 of which is ka'mmam4 ,action1 work1 the law of action1 retribution1 results of deeds previously done and the destiny resulting therefrom4 ,eitel defines karma as that moral kernel of any being which alone survives death and continues in transmigration4 ,karma is a well-defined and scientifically exact term4 ,professor ,huxley says1 ,in the theory of evolution1 the tendency of a germ to develop according to a certain specific type1 e4g41 of the kidney bean seed to grow into a plant having all the characters of ,phaseolus vulgaris is its 'karma4' ,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 millions of years to the time when life first appeared on earth4 ,we read in the ,anguttara ,nikya1 ,pancaka ,nipta3 ,my action 7karma7 is my possession1 my action is my inheritance1 my action is the womb which bears me1 my action is the race to which ,i am akin as the kidney-bean to its species1 my action is my refuge4 ,see the article ,karma and ,nirvna in ,buddhism and ,its ,christian ,critics1 p4 #aca ff4 ,k's1 p41 ,ka's'i1 skt41 the old and holy name of ,benares4--#ajd et seq41 #aib4 ,ka'ssapa1 p41 ,k's'yapa1 skt4 7the etymology ,he who swallowed fire1 is now rejected71 a name of three brothers1 chiefs of the ,jatilas1 called after their residences1 ,uruvel1 ,nad1 and ,gay4 ,the name ,kassapa applies mainly to ,kssapa of ,uruvel1 one of the great pillars of the ,buddhistic brotherhood1 who took at once1 after his conversion1 a most prominent rank among ,buddha's disciples4 ,kassapa of ,uruvel is frequently identified with ,mah-,kassapa1 the same who was president of the council at ,rjagaha1 but ,h4 ,dharmapala states1 on the authority of the ,anguttara ,nikya1 that the two were altogether different persons4 ,kha'ndha1 p41 ,ska'ndha1 skt41 elements2 attributes of being1 which are form1 sensation1 perception1 discrimination1 and consciousness4 ,kile'sa1 p41 ,kle'a1 skt41 error4 ,ki's ,go'tam1 p41 ,kri'sha ,gau'tam1 skt41 the slim or thin ,gotam4 ,name 7i7 of a cousin of ,buddha1 mentioned in ,chap4 ,,vi1 p4 #af1 7#b7 of the heroine in the parable of the mustard seed4 ,ko'l1 a little kingdom in the neighborhood of ,kapilavatthu1 the home of ,yasodhar4 ,kond'aa1 p41 ,kaundi'nya1 skt41 name of ,buddha's first disciple1 afterwards called j'ta ,kaundi'nya in skt4 and ,a'ta ,konda'a in p4 ,ko'sala1 p4 and skt41 name of a country4 ,kosa'mb1 p41 ,kaus'mb1 skt41 a city4 ,kusin'r1 p41 ,kusina'gara1 skt41 a town4 ,ktada'nta1 p4 and skt41 a ,brahman chief in the village ,dnamat1 also called ,khnumat2 is mentioned in ,sp4 ,hardy's ,m4,b41 p4 #bhi and in ,s4,b4,e41 ,vol4 ,,xix41 p4 #bdb ,fo1 v4 #afhb4--aeb-afj4 ,cf4 ,rhys ,davids's ,dialogues1 pp4 #agc-agi4 ,li'cchavi1 p4 and skt41 the name of a princely family4 ,lu'mbin1 skt41 a grove named after a princess1 its owner4 ,ma'gadha1 p4 and skt41 name of a country4 ,ma'gga1 ,m'rga1 skt41 path2 especially used in the ,pli phrase ,ariyo atthangiko maggo1 the noble eightfold path1 which consists of3 right views1 high aims1 right speech1 upright conduct1 a harmless livelihood1 perseverance in well-doing1 intellectual activity1 and earnest thought4 ,see ,s4,b4,e1 ,vol4 ,,xi1 pp4 #fc and #adg4 ,mahr'ja1 the great king4 ,mahse'tu1 the great bridge4 ,a name invented by the author of the present book to designate the importance of ,christianity compared to the ,hnayna and ,mahyna of ,buddhism4 ,mahy'na1 the great vehicle1 viz41 of salvation4 ,name of the ,northern conception of ,buddhism1 comparing religion to a great ship in which men can cross the stream of ,samsra to reach the shore of ,nirvna4 ,ma'lla1 p4 and skt41 name of a tribe4 ,manas'kata1 p41 ,manas'krita1 skt41 a village in ,kosala4 ,mand'ra1 p4 and skt41 a flower of great beauty4 ,m'ra1 p4 and skt41 the ,evil ,one1 the tempter1 the destroyer1 the god of lust1 sin1 and death4 ,mra's daughters are always three in number but their names are variously given as ,tanh1 ,arati1 ,rati 7,dh4 #afd71 and ,tanh1 ,arati1 ,rag 7,ab4 #dd etc474 ,m'tali1 p4 and skt41 name of a demon in the retinue of ,yama4 ,mta'nga1 p4 and skt41 literally1 of low birth2 the ,matanga caste comprises mongrels of the lowest with higher castes4 ,m'thura1 and skt41 name of a place4 ,m'y1 p4 and skt41 ,buddha's mother4 7,see ,my-dev47 ,the term veil of ,my1 viz41 the illusion of self1 popularly known through ,schopenhauer1 does not refer to ,buddha's mother1 but to the ,vedantic conception of my4 ,the word means charm1 magic enhancement4 ,the similarity of sound in the names ,my and ,maria is curious4 ,my-de'v1 also called ,mah-,my1 or simply ,my1 p4 and skt41 the wife of ,suddhodana and mother of ,buddha4 ,she died in childbed1 and ,buddha ascends to heaven to preach to her the good law and the gospel of salvation4 ,mette'yya1 ,maitre'ya1 skt41 etymology1 full of kindness2 the name of the ,buddha to come4 ,moggall'na1 p41 ,maudgaly'yana1 skt41 one of the most prominent disciples of ,buddha1 a friend of ,sriputta4 ,mu'ni1 skt4 and p41 a thinker1 a sage2 especially a religious thinker4 ,sakyamu'ni1 the sage of the ,sakyas1 is ,buddha4 ,nad'-,ka'ssapa1 p41 ,nad-,k's'yapa1 skt41 brother of the great ,kassapa of ,uruvel4 ,n'dika1 p4 and skt41 name of a village4 ,n'ga1 p4 and skt41 literally serpent4 ,the serpent being regarded as a superior being1 the word denotes a special kind of spiritual beings2 a sage1 a man of spiritual insight2 any superior personality4 ,nga kings4 ,nalagiri1 name of an elephant4 ,nla'nd1 p4 and skt41 a village near ,rjagaha4 ,nanda1 p41 ,siddhattha's halfbrother1 son of ,pajpat4 ,na'nd1 daughter of a chief of shepherds1 also called ,sujt4 ,ntapu'tta1 ,jain ,prakrit1 ,jtapu'tra1 skt41 the son of ,jta4 ,patronym of ,vardhamna1 the founder of ,jainism4 ,nerajar1 ,naira'jan1 skt41 name of a river identified by some with the ,nilajan1 by others with the ,phalgu4 ,nid'na1 p4 and skt41 cause4 ,the twelve nidnas1 forming the chain of causation which brings about the misery in the world4 ,see ,oldenberg1 ,buddha1 ,engl4 tr41 pp #bbd--beb4 ,nigga'ntha1 p41 ,nirgra'ntha1 skt41 literally liberated from bonds2 a name adopted by the adherents of the ,jaina sect2 ,nigganthas1 give also to the4 ,nigro'dha1 p41 ,nyagro'dha1 skt41 a tree1 ficus indica well known for its air roots44 ,nirm'na ,k'ya1 skt41 the body of transformation4 ,nirv'na1 skt41 ,nibb'na1 p41 extinction1 viz41 the extinction of self2 according to the ,hnayna it is defined as extinction of illusion1 according to the ,mayyna as attainment of truth4 ,nirvna means1 according to the latter1 enlightenment1 the state of mind in which updna1 kilesa1 and tanh are extinct1 the happy condition of enlightenment1 peace of mind1 bliss1 the glory of righteousness in this life and beyond1 the eternal rest of ,buddha after death4 ,buddha himself has refused to decide the problem whether or not ,nirvna is a final extinction of personality4 ,when questioned1 he indicated by his silence that the solution is not one of those subjects a knowledge of which is indispensable for salvation2 where is ,nirvna82 ,nirvna not a locality2 the city of ,nirvna2 the harvest1 ,nirvna2 the one aim1 ,nirvna2 ,samsra and ,nirvna4 ,okk'ka1 p41 ,ikshv'ku1 skt41 the name of a mythological family from which the chiefs of the ,sakyas claim descent4 ,pabba'jj1 p41 pravra'jy1 skt41 the act of leaving the world for receiving admittance to the ,order4 ,the first step of the ,buddhist ordination4 7,see ,upasa'mpad47 ,paj'pat1 p41 ,praj'pat or ,mah-,praj'pat1 skt41 the sister of ,my-dev1 second wife of ,suddhodana1 aunt and fostermother of ,buddha4 ,she is also called by her husband's family name ,gotam 7feminine form of ,gotama74 ,pajjo'ta1 p41 ,pradyo'ta1 skt41 name of a king of ,ujjen4 7,pakati1 p47 ,pra'kriti1 skt41 name of a girl of low caste4 ,pramit'1 p4 and skt41 perfection1 or virtue4 ,the six pramits are3 almsgiving1 morality1 patience1 zeal or energy1 meditation1 and wisdom4 ,paribb'jaka1 p41 ,parivr'jaka1 skt41 a sect belonging to the ,trthika school4 ,pase'nadi1 p41 7,prase'najit1 skt41 also called ,pasenit7 king of ,kosala1 residing at ,svatth4 ,ptalipu'tra1 skt41 ,ptalipu'tta1 p41 also called ,ptaligma1 a city on the ,ganges north of ,rjagaha and belonging to the kingdom of ,magadha1 the frontier station against the ,vriji 7,vajji71 the present ,patna4 ,buddha is reported to have predicted the future greatness of the place1 which is an important passage for determining the time in which the account of ,buddha's sojourn in ,ptaliputra was written4 ,it is still uncertain1 however1 when ,patna became the important centre which it is now4 ,it was the capital of the country when ,megasthenes1 the ambassador of ,seleucus ,nicator1 at the end of the third century ,b4,c41 visited ,india4 ,he gave in his book a detailed description of the city2 ,ptaliputra1 three dangers hang over4 ,ptimo'kkha1 p41 ,pratimo'ksha1 skt41 7usually spelt ,prtimoksha in ,buddhistic ,sanskrit17 literally disburdenment4 ,it is the ,buddhist confession4 ,rhys ,davids says that it almost certainly dates from the fifth century ,b4,c4 ,since that time--during a period that is of nearly two thousand and three hundred years--it has been regularly repeated1 twice in each month1 in formal meetings of the stricter members of the ,order4 ,it occupies1 therefore1 a unique position in the literary history of the world2 and no rules for moral conduct have been for so long a time as these in constant practical use1 except only those laid down in the ,old ,testament and in the works of ,confucius 7p4 #afc74 ,p'v1 p4 and skt41 a village where ,buddha took his last meal4 ,pokkharas'ti1 p41 ,paushkaras'ti1 skt41 a ,brahman philosopher4 ,pubbr'ma1 p41 ,prvr'ma1 skt41 the ,eastern garden4 ,pu'kkusa1 p41 ,pu'kkasha or ,pu'kkasa1 skt41 name of a low caste4 ,pu'aji1 p41 ,pu'nyajit1 skt41 a friend of ,yasa4 ,rag1 pleasure1 desire or lust2 a synonym of rati4 ,the name of one of ,mra's daughters4 ,rhula1 p4 and skt41 the son of ,buddha1 was admitted to the fraternity while still a boy4 ,buddha gave him a lesson in truthfulness see ,chapter ,,lvi4 ,he is always named among the prominent disciples of ,buddha and is revered as the patron saint of novices4 ,rainy season 7see ,vassa74 ,r'j1 p4 and skt41 nominative form of the stem rjan1 a king 7in composition rja74 ,rjaga'ha1 p41 ,rjagri'ha1 skt41 the capital of ,magadha and residence of king ,bimbisra4 ,ra'tana1 p41 ra'tna1 skt41 jewel4 ,rati1 love1 liking2 a synonym of rag4 ,the name of one of ,mra's daughters4 ,saha'mpati1 occurs only in the phrase ,brahm ,sahampati1 a name frequently used in ,buddhist scriptures the meaning of which is obscure4 ,burnouf renders it ,seigneur des tres patients2 ,eitel1 ,lord of the inhabitable parts of all universes2 ,h4 ,kern in ,s4,b41 ,,xxi1 p4 #e maintains that it is synonymous with ,sikhin1 which is a common term for ,agni4 ,sa'kka1 p41 a'kra1 skt41 ,lord2 a cognomen of ,indra4 ,sa'kya1 kya1 skt41 the name of a royal race in the northern frontiers of ,magadha4 ,sakyamuni1 p41 akyamuni1 skt41 the ,skya sage2 a cognomen of ,buddha4 ,s'la1 p41 'la1 skt41 a tree1 vatica robusta2 sla-grove2 sla-trees4 ,sam'dhi1 p4 and skt41 trance1 abstraction1 self-control4 ,rhys ,davids says 7,b4 p4 #agg73 ,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 science4444 ,but it must be added1 to its credit1 that the most ancient ,buddhism despises dreams and visions2 and that the doctrine of ,samdhi is of small practical importance compared with the doctrine of the noble eightfold ,path4 ,eitel says 7,handbook1 p4 #adj73 ,the term ,samdhi is sometimes used ethically1 when it designates moral self-deliverance from passion and vice4 ,sa'mana1 p41 r'mana1 skt41 an ascetic2 one who lives under the vow2 the ,samana ,gotama1 the vision of a samana4 ,sambho'ga-,k'ya1 skt41 the body of ,bliss4 ,sammappadh'na1 p41 ,samyakpradh'na1 skt41 right effort1 exertion1 struggle4 ,there are four great efforts to overcome sin1 which are3 7#a7 ,mastery over the passions so as to prevent bad qualities from rising2 7#b7 suppression of sinful thoughts to put away bad qualities which have arisen2 7#c7 meditation on the seven kinds of wisdom 7,bojjhaga7 in order to produce goodness not previously existing1 and 7#d7 fixed attention or the exertion of preventing the mind from wandering1 so as to increase the goodness which exists4 ,see the ,mahpadhna-,sutta in the ,dgha-,nikya4 ,compare ,b4,b4 ,st41 p4 #hi1 and ,rh4 ,davids's ,buddhism1 pp4 #agb-agc4 ,sams'ra1 p4 and skt41 the ocean of birth and death1 transiency1 worldliness1 the restlessness of a worldly life1 the agitation of selfishness1 the vanity fair of life4 ,sa'ngha1 p4 and skt41 the brotherhood of ,buddha's disciples1 the ,buddhist church4 ,an assembly of at least four has the power to hear confession1 to grant absolution1 to admit persons to the priesthood1 etc4 ,the sangha forms the third constituent of the ,tiratana or three jewels in which refuge is taken 7the ,s4 ,b4 of the ,e4 spell ,sawgha72 sangha maybe expected to prosper4 ,sa'jaya1 p4 and skt41 a wandering ascetic and chief of that sect to which ,sriputta and ,moggallna belonged before their conversion4 ,sankh'ra1 p41 ,samsk'ra1 skt41 confection1 conformation1 disposition4 ,it is the formative element in the karma as it has taken shape in bodily existence4 ,sripu'tta1 p41 ,sripu'tra1 skt41 one of the principal disciples of ,buddha2 the ,buddhistic ,st4 ,peter2 ,sriputta's faith4 ,s'vaka1 p41 ,sr'vaka1 skt41 he who has heard the voice 7viz4 of ,buddha71 a pupil1 a beginner4 ,the name is used to designate 7#a7 all personal disciples of ,buddha1 the foremost among whom are called ,mah-svakas1 and 7#b7 an elementary degree of saintship4 ,a svaka is he who is superficial yet in practice and comprehension1 being compared to a hare crossing the stream of ,samsra by swimming on the surface4 ,see ,eitel ,handbook1 p4 #aeg4 ,sati-patth'na1 p41 ,smrityupasth'na1 skt41 meditation2 explained as fixing the attention4 ,the four objects of earnest meditation are3 7#a7 the impurity of the body1 7#b7 the evils arising from sensation1 7#c7 ideas or the impermanence of existence1 and 7#d7 reason and character1 or the permanency of the dharma4 7,rh4 ,d4,b41 p4 #agb47 ,the term is different from bhvan1 although translated by the same ,english word4 7,s4,b4 of the ,e4 ,,xi1 p4 #fb4--baa74 ,sva'tthi1 p41 ,srva'sti1 skt41 capital of ,northern ,kosala4 ,it has been identified by ,general ,cunningham with the ruins of ,shet-,mhet in ,oudh and was situated on the river ,rapri1 northwest of ,magadha4 ,se'niya1 p41 ,sai'nya1 skt41 military1 warlike1 an honorary title given to ,bimbisra the king of ,magadha4 ,siddha'ttha1 p41 ,siddh'rtha1 skt41 ,buddha's proper name4 ,etymology1 ,he who has reached his goal4 ,sig'la1 p41 ,srig'la1 skt41 literally1 jackal2 name of a ,brahman converted by ,buddha4 ,si'mha1 skt41 ,s'ha1 p41 literally1 lion4 ,name of a general1 an adherent of the ,niggantha sect1 converted by ,buddha2 ,simha1 a soldier2 ,simha's question concerning annihilation4 ,so'ma1 p4 and skt41 derived from the root su1 to press in a winepress2 not as1 according to ,eitel1 ,chinese scholars propose from exhilarate 7su7 and mind 7mana74 ,name of a plant and of its juice1 which is intoxicating and is used at ,brahmanical festivals2 the ,soma drink is identified with the moon and personified as a deity4 ,sub'hu1 p4 and skt41 a friend of ,yasa4 ,subha'dda1 p41 ,subha'dra1 skt41 name of a samana4 ,subha'dda1 ,buddha's last convert1 must not be confounded with another man of the same name who caused dissension soon after ,buddha's death4 ,suddho'dana1 p41 uddho'dana1 skt41 ,buddha's father4 ,the word means possessing pure rice4 ,buddhists always represent him as a king1 but ,oldenberg declares that this does not appear in the oldest records1 and speaks of him as a great and wealthy land-owner4 7,see his ,buddha1 ,english version1 pp4 #ii and #daf--dag74 ,su'mana1 p4 and skt41 name of a householder4 ,suprabuddha1 father of ,devadatta4 ,su'tta1 p41 ,s'tra1 skt41 literally thread1 any essay1 or guide of a religious character4 ,tanh1 p41 ,tr'ishna1 skt41 thirst2 the word denotes generally all intense desire1 cleaving and clinging with passion4 ,the name of one of ,mra's daughters4 ,tapu'ssa1 p4 and skt41 a merchant4 ,tru'kkha1 p41 ,tru'kshya1 skt41 name of a ,brahman philosopher4 ,tath'gata1 p4 and skt41 generally explained as the ,perfect ,one4 ,the highest attribute of ,buddha2 robe of the ,tathgata2 soldiers of the ,tathgata2 the law the body of the ,tathgata2 ,tathgatas are only preachers4 ,tiratana1 p41 ,trira'tna1 skt41 the three jewels or the holy trinity of the ,buddha1 the ,dharma1 and the ,sangha1 a doctrine peculiar to ,northern ,buddhism4 7,see ,trikya47 ,ti'tthiya1 p41 ,t'rthika1 skt41 a religious school of ,india in ,buddha's time4 ,trik'ya1 the three bodies or personalities of ,buddha1 the ,dharmakya1 the ,sambhoga-kya1 and the ,nirmna-kya4 ,uddaka1 p41 ,u'draka1 skt41 a ,brahman philosopher4 ,ujje'n1 p41 ,ujja'yin1 skt41 name of a city4 ,upd'na1 p4 and skt41 desire1 a grasping state of mind4 ,one of the nidnas4 7,upagutta1 p471 ,upagu'pta1 skt41 name of a ,buddhist monk4 ,u'paka1 p4 and skt41 name of a man1 a ,jain1 who met ,buddha1 but was not converted by him4 ,up'li1 p4 and skt41 a prominent disciple of ,buddha4 ,before his conversion he was1 according to the ,buddhistic tradition1 court-barber to the king of the ,sakyas4 ,upasa'mpad1 p4 and skt41 admittance to the ,buddhist brotherhood1 ordination4 7,see ,pabbaj47 ,upava'ttana1 ,upava'rtana1 skt41 a grove in ,kusinagara4 ,the word means a rambling-place1 a gymnasium4 ,upo'satha1 p41 ,upava'satha1 skt41 the ,buddhist sabbath4 ,rhys ,davids says 7pp4 #adj--ada73 ,the ,uposatha days are the four days in the lunar month when the moon is full1 or new1 or half way between the two4 ,it is the fourteenth day from the new moon 7in short months7 and the fifteenth day from the full moon 7in the long months71 and the eighth day from each of these4 ,the corresponding ,sanskrit word is ,upavasatha1 the fast-day previous to the offering of the intoxicating soma1 connected with the worship of the moon4 ,instead of worshipping the moon1 the ,buddhists were to keep the fast-day by special observance of the moral precepts2 one of many instances in which ,gotama spiritualised existing words and customs42 observe the ,uposatha or ,sabbath4 ,uruve'l1 p41 ,urubi'lv1 skt41 a place south of ,patna on the banks of the ,nerajara river1 now ,buddha ,gay4 ,the residence of ,kassapa1 the chief of the ,jatilas4 ,va'jji1 p41 ,vri'ji1 skt41 name of a people living in the neighborhood of ,magadha2 assemblies of the ,vajji4 ,va'rana1 p4 and skt41 a tree2 ,crataeva ,roxburghii4 ,vardham'na1 skt41 ,vaddham'na1 ,jaina ,prkrit1 proper name of the founder of ,jainism4 ,also called ,jtapu'tra in skt4 and ,ntapu'tta in ,jaina ,prkrit4 ,va'runa1 p4 and skt41 a ,brahman deity1 the god of heaven and regent of the sea2 one of the guardians of the world4 ,vsavada'tt1 p4 and skt41 a courtesan of ,mathur4 ,vse'ttha1 p41 ,vsi'shtha1 skt41 name of a ,brahman4 ,va'ssa1 p41 ,va'rsha1 skt41 rain1 rainy season4 ,during the rainy season of ,northern ,india1 which falls in the months from ,june to ,october1 the samanas could not wander about1 but had to stay in one place4 ,it was the time in which the disciples gathered round their master1 listening to his instructions4 ,thus it became the festive time of the year4 ,in ,ceylon1 where these same months are the fairest season of the year1 ,buddhists come together and live in temporary huts1 holding religious meetings in the open air1 reading the ,pitakas and enjoying the ,jtakas1 legends1 and parables of ,buddhism4 ,see ,rhys ,davids's ,b41 p4 #eg4 ,vassakra1 p41 ,varshak'ra1 skt41 lit4 rain-maker4 ,name of a ,brahman1 the prime minister of the king of ,magadha4 ,ve'das2 ,i know all the ,vedas4 ,veluva'na1 p41 ,venuva'na1 skt41 a bamboo-grove at ,rjagaha2 ,veluvana vihra4 ,ves'l1 p41 ,vai'l1 skt41 a great city of ,india1 north of ,patna4 ,vih'ra1 p4 and skt41 residence of ,buddhist monks or priests2 a ,buddhist convent or monastery2 a ,buddhist temple4 ,vi'mala1 p4 and skt4 7etym41 the spotless71 name of a friend of ,yasa4 ,vi'naya4 ,vis'kh1 p41 ,vi'kh1 skt41 a wealthy matron of ,svatthi1 one of ,buddha's most distinguished woman lay-disciples4 ,says ,oldenberg1 ,buddha1 ,english translation1 p4 #afg3 ,every one invites ,viskh to sacrificial ceremonies and banquets1 and has the dishes offered to her first2 a guest like her brings luck to the house42 eight boons of ,viskh2 gladness of ,viskh4 ,ya'ma1 p4 and skt41 also called ,yama-r'ja1 death1 the god of death4 ,ya'sa1 ,ya'as1 skt41 the noble youth of ,benares1 son of a wealthy man and one of ,buddha's earliest converts4 ,yaso'dhar1 p41 ,ya'odhar1 skt41 wife of ,prince ,gotama ,siddhattha before he became ,buddha4 ,she became one of the first of ,buddhist nuns4 ,see ,jtaka1 #hg--ij2 ,commentary on ,dhammapada1 vv4 #afh1 #afi3 ,bigandet1 #aef--afh2 ,spence ,hardy's ,manual1 #aih--bjd2 ,beal1 pp4 #cfj--cfd3 ,b4 ,birth ,stories1 #abg4 ,,index4 ,abstain from impurity4 ,abstinence4 ,abode in me1 truth has taken its4 ,abodes of truth4 ,abolish all the lesser4 ,abolished1 omens4 ,about to pass away4 ,absolution4 ,abuse1 the sermon on4 ,according to their deeds4 ,address1 ,buddha's farewell4 ,adoration be to thee4 ,aim1 one1 one essence1 one law4 ,aim1 the one1 ,nirvna4 ,aim1 the preacher's sole4 ,all creatures received the message in their own language4 ,alone1 let a man walk 7see also ,solitary74 ,altercations4 ,always in danger of death4 ,ambrosia1 lake of4 ,angels rejoice4 ,anger1 by love overcome4 ,annihilation4 ,annihilation of egotism4 ,annihilation1 ,simha's question concerning4 ,another ,buddha will arise4 ,anxious to learn1 must be4 ,anxious to learn the truth1 be4 ,apoplexy1 struck by4 ,appearance of ,bodhisatta4 ,appearance1 the glory of his4 ,appeared1 the saviour4 ,appeased not by hatred1 hatred4 ,are all paths saving paths8 ,artisans1 the chief of the4 ,asceticism4 ,ascetics1 naked4 ,ashes4 ,assemblies of the ,vajji4 ,assemblies1 various kinds of4 ,assured of final salvation4 ,astrology and forecasting by signs forbidden4 tman and the ,i4 ,atone for your evil deeds1 you will have to4 ,atonement by blood4 ,audience1 like unto the color of my4 ,avoid dying1 not any means to4 ,bad deeds easy to do4 ,bamboo grove4 ,bathing in the ,ganges4 ,battle of life4 ,battle1 the elephant no longer fit for4 ,battles1 fight your4 ,be married unto the truth4 ,be ye lamps unto yourselves ,beauty1 to restore to you a nobler4 ,becoming1 gradual4 ,bee collects nectar1 the4 ,being1 the purpose of4 ,beings1 preach to all4 ,beneath1 water gurgling4 ,best1 truth is4 ,better bore out both eyes4 ,blessed ,one1 has to suffer1 the2 ,blessed ,one1 refuge in the2 ,blessed ,one swooned1 the2 ,blessed ,one walked unshod1 the1 ,blessed ,one1 wearisome to the4 ,blind man4 ,blind men4 ,blind received sight4 ,blind1 the man born4 ,blind1 truth is hidden to the4 ,blind1 your eyes are4 ,bliss be diffused1 let the4 ,bliss1 the communication of4 ,bliss where suffering is4 ,blood1 atonement by4 ,blood has no cleansing power4 ,blood1 shedding of4 ,blow1 give the rock a good4 ,blow off the impurities4 ,body of flesh8 ,why preserve this4 ,body of the law2 the body of the law will endure4 ,body1 the worldling nourishes his4 ,bonds that tie all souls together4 ,boons of ,viskh1 eight4 ,brahm4 ,brahman4 ,brahman lore1 the substance of4 ,bridler of men's hearts4 ,bright1 the sun is4 ,bright1 thinkers are2 warriors are bright4 ,bubble4 ,buddhahood1 omens of2 signs of ,buddhahood4 ,burning1 every thing is4 ,butterfly1 like the4 ,by deeds one becomes an outcast4 ,calamities1 ten great4 ,carp not4 ,cart1 as a worn out4 ,cast-off rags4 ,caste1 ,i ask not for4 ,cause of further migrations4 ,cause of selfhood1 the1 ,found64 ,cease by hatred1 hatred does not4 ,ceremony4 ,chance4 ,change1 grief at2 self is change4 ,charity1 rich in returns2 the sermon on4 ,charms are treacherous4 ,chastity4 ,cherish no hatred4 ,chickens should break the eggshell4 ,chief of the artisans1 the4 ,children1 ,i am your father1 ye are4 ,city of ,nirvna1 the4 ,cleanses from error1 the truth4 ,cleansing power1 blood has no4 ,cleaving to self4 ,cloth of gold1 robes of4 ,cloud1 like a4 ,cloud of good qualities4 ,coil1 the4 ,color of my audience1 like unto the4 ,combination1 individuality a2 combination subject to separation4 ,come forth into the light4 ,come into the world to befriend4 ,come to teach life4 ,commandments1 see the ten evils4 ,communication of bliss1 the4 ,complete surrender of self4 ,compounds will be dissolved4 ,comprehension of things1 truth the correct4 ,concord1 two ways of re-establishing2 meeting in concord2 re-establishment of concord4 ,conditions of welfare1 eight4 ,confer the ordination4 ,confession of trespasses4 ,conquerors1 the greatest of4 ,conquest of self4 ,consolidation of ,buddha's religion4 ,contact of the object and senses4 ,continuity1 sameness and4 ,coop1 the fowl in the4 ,correct comprehension of things1 truth the4 ,correlatives4 ,courtesan4 ,covet not4 ,crane1 the wild2 the cruel crane4 ,creatures1 all1 received the message in their own language4 ,criminal1 punishment of the4 ,criminal's act1 punishment the fruit of the4 ,crossed the river4 ,crossed the stream1 he had4 ,cultivate good-will4 ,culture of the mind4 ,danger of death1 always in4 ,dangers hang over ,ptaliputta1 three4 ,dark1 do not call the world4 ,dart of lust1 the4 ,dead are many1 the4 ,dead not saved by lamentation4 ,deaf and dumb speak1 the4 ,death1 always in danger of2 ,buddha's death2 fate after death2 death is near2 no escape from2 in the domain of death2 self is death2 thoughtlessness1 the path of death4 ,deeds1 according to their2 bad deeds easy to do2 by deeds one becomes an outcast2 passed away according to his deeds4 ,deeper1 dig4 ,delusion and truth4 ,delusions4 ,denies the existence of the soul1 ,gotama4 ,desert1 a waterless2 rescue in the desert2 a sandy desert4 ,desire1 the extinction of evil4 ,desolation1 a hopeless4 ,despot1 the4 ,destiny of warriors4 ,destroyed1 hell is4 ,devadatta1 sect of4 ,die until1 etc41 ,i shall not2 truth cannot die4 ,died in the faith1 he4 ,diffused1 let the bliss be4 ,dig deeper4 ,disciple1 the first woman lay-4 ,disciple1 a1 flagged4 ,dissatisfied1 the people4 ,dissolution1 necessity of4 ,dissolved1 compounds will be4 ,distinction1 without4 ,doctrine1 preach the1 glorious in the beginning1 the middle1 and end2 my doctrine is like the great ocean2 doctrine like unto fire2 doctrine like unto water4 ,doffed their robes1 the bhikkhus4 ,dog1 the hungry4 ,domain of death1 in the4 ,do not call the world dark4 ,do not rely on external help4 ,do not scold4 ,door of immortality4 ,draught-ox1 exertion is a4 ,drink1 the refreshing1 perception of truth4 ,drinking8 ,is the water not fit for4 ,dumb1 the deaf and1 speak4 ,dust1 like one who flings4 ,dust of worldliness4 ,dwelling-place1 wisdom has no4 ,dying1 not any means to avoid4 ,each day one hemp-grain4 ,earnestness is the goad2 earnestness is the path of immortality4 ,earth1 peace on4 ,earthquake4 ,east1 face towards the4 ,eating of flesh1 the4 ,ecstasy1 the song of4 ,eddies of transmigration4 ,efficacy1 rituals have no4 ,egg-shell1 chickens should break the2 ,i have first broken the eggshell4 ,eggs1 hen brooding over4 ,ego1 the2 ego1 an illusion2 the instability of the ego4 ,egotism1 the annihilation of4 ,eight boons of ,viskh4 ,eight conditions of welfare4 ,eight wonderful qualities4 ,eightfold path1 the4 ,eightfold1 the best way is the4 ,eldest1 ,i am the4 ,elephant1 powerful2 the elephant no longer fit for battle4 ,elevate the mind4 ,emaciated from fasts4 ,embrace of truth1 the4 ,emptiness and immaterial life4 ,enabled me to do so1 faith4 ,endure1 thoughts will4 ,enemy1 his greatest4 ,enlightened ,teacher1 refuge in the4 ,entities1 souls not separate and self-existent4 ,envy not4 ,epidemic4 ,eradication of self4 ,error1 self an2 error be thou my guide4 ,error1 truth cleanses from4 ,errors4 ,escape from death1 no4 ,essence of life1 truth is the2 one in essence2 one essence1 one law1 one aim4 ,eternal1 truth the image of the4 ,everlasting life4 ,evil actions1 thou canst not escape the fruit of4 ,everything is burning4 ,evil by good1 overcome2 evil deeds1 you will have to atone for your2 ignorance the root of evil2 pain is the outcome of evil2 evil powers no surrender2 evil of lust1 avoid4 ,evolution2 in the course of evolution4 ,exertion is a draught-ox4 ,existence is spiritual1 all2 thirst for existence and selfhood4 ,expulsion1 sentence of4 ,external help1 do not rely on4 ,extinction of self1 the1 salvation2 the extinction of sinful desire2 the extinction of thirst4 ,eye1 the1 tman and2 eye of truth2 mental eye2 spiritual eye4 ,eyes1 better bore out both4 ,face to face1 ,brahm2 the universe face to face2 face to face with him4 ,face towards the east4 ,facing towards the west4 ,faith alone can save2 faith enabled me to do so2 hast thou faith2 he died in the faith2 faith is the seed2 faith in the ,buddha2 ,sriputta's faith4 ,falter not1 wise people4 ,famine4 ,farewell address1 ,buddha's4 ,fashion themselves1 wise people4 ,fashioned1 truth cannot be4 ,fasts1 emaciated from4 ,fate after death4 ,father and son2 father ,i reverence my father2 ye are my children1 ,i am your father4 ,faults of others1 the4 ,fell upon him1 sickness4 ,fetch me some water4 ,few1 the living are4 ,fight your battles4 ,fire1 doctrine like unto4 ,fire1 sermon on4 ,first broken the egg-shell1 ,i have4 ,first ,buddha1 ,i am not the4 ,first lay-member1 the4 ,first women lay-disciples1 the4 ,fish1 the giddy4 ,fit for battle1 the elephant no longer4 ,fit for drinking8 ,is the water now4 ,fit to live1 more4 ,five meditations4 ,five roots of mind1 the4 ,five wishes of ,bimbisra4 ,fivefold gain2 fivefold loss4 ,flagged1 a disciple4 ,flagging1 religious zeal4 ,flame1 sameness of the4 ,flesh1 the eating of2 thorn in the2 let the flesh waste away2 why preserve this body of flesh8 ,flings dust1 like one who4 ,flowers out of season2 lotus flowers2 mandara flowers4 ,following the ,master over the stream4 ,fool2 the listless fool4 ,foolish1 pleasures destroy the2 foolish talk4 ,forbidden1 miracles4 ,forecasting by signs forbidden1 astrology and4 ,found6 the cause of selfhood2 found the truth4 ,foundation of the ,kingdom of ,righteousness4 ,four kinds of offering2 four kinds of merit2 four simples2 the four quarters2 the four noble truths2 the four signs2 where four roads cross4 ,fowl in the coop1 the4 ,fragrant like the lotus4 ,free your mind of ignorance4 ,fruit of evil actions1 thou canst not escape the2 the fruit of immortality2 the fruit of the criminal's act punishment4 ,fruits1 ripe4 ,ganges1 bathing in the4 ,giddy fish1 the4 ,gift of religion1 the4 ,gift1 the king's4 ,give also to the ,nigganthas2 give1 if thou art asked2 give the rock a good blow4 ,gives away1 he who1 etc44 ,giving away4 ,glad tidings4 ,gladness of ,viskh4 ,glorious in the beginning1 middle1 and end1 preach the doctrine2 the truth is glorious4 ,glory of his appearance1 the2 the truth in all its glory4 ,goad1 earnestness is the4 ,goal1 the4 ,gods and men1 teacher of4 ,goes out to wage war4 ,gold1 robes of cloth of4 ,gone into the yoke4 ,good qualities1 cloud of2 happiness is the outcome of good2 overcome evil by good2 good tidings2 cultivate goodwill2 good works are rain4 ,gotama ,gate4 ,governs all things1 karma4 ,grace1 the time of4 ,gradual becoming4 ,grant me my life4 ,great is thy faith4 ,great understanding1 muni of4 ,greatest enemy1 his2 the greatest of conquerors4 ,greedy tailor1 the4 ,grief at change2 overcome grief2 selfish in my grief4 ,grounded1 that it be well4 ,grove1 bamboo4 ,guide1 error be thou my4 ,guiding-rein1 mind is the4 ,happily1 let us live4 ,happiness is the outcome of good2 vanity of worldly happiness4 ,happy1 he is altogether2 make thyself happy4 ,hard times teach a lesson4 ,harvest ,nirvna1 the2 thou wilt reap the harvest sown in the past4 ,hast thou faith8 ,hatred appeased not by hatred2 cherish no hatred2 hatred ceases by love2 hatred does not cease by hatred4 ,he promoted him higher4 ,he who gives away1 etc44 ,he who walks righteously is ever near me4 ,hearts1 bridler of men's4 ,heaven1 hope of1 a mirage2 like one who spits at heaven2 pleasures of self in heaven4 ,heavenly songs4 ,hell is destroyed4 ,helmet of right thought4 ,help1 do not rely on external2 now my lot to help4 ,hemp-grain1 each day one4 ,hen brooding over egg4 ,hereafter1 the4 ,heresies4 ,hermit1 layman and4 ,higher1 he promoted him4 ,hold fast to the truth4 ,holiness better than sovereignty4 ,homage1 worthiest4 ,honor1 so great an4 ,honored be his name4 ,hope of heaven a mirage4 ,hopeless desolation1 a4 ,hungry dog1 parable of the4 ,i am not the first ,buddha2 ,i am the eldest2 ,i am the truth2 ,i am thirsty2 ,i ask not for caste2 ,i have first broken the egg-shell2 no room for the ,i2 ,i reverence my father2 ,i shall not die until1 etc42 such faith have ,i2 the ,i perishable2 the ,i1 the soul2 the thought of ,i2 the transmission of the soul and the ,i4 ,idea of self1 the4 ,identity2 identity and non-identity2 identity of self2 where is the identity of my self8 ,idle talk1 invocations are4 ,if thou art asked1 give4 ,ignorance1 free your mind of2 ignorance the root of evil4 ,illimitable light4 ,illusion1 self an2 the ego an illusion4 ,illustration by a lamp2 illustration by a letter4 ,image of the eternal1 truth the4 ,immaterial life1 emptiness and4 ,immeasurable light4 ,immolation4 ,immortal1 life2 the immortal path4 ,immortality2 door of immortality2 earnestness is the path of immortality2 immortality in transiency2 immortality in truth2 the fruit of immortality2 the water of immortality2 truth and immortality4 ,immutable1 the words of ,buddha4 ,impure is nakedness4 ,impurity1 abstain from2 purity and impurity belong to oneself4 ,impurities1 blow off the4 ,in the course of evolution4 ,incantations2 incantations have no saving power4 ,incarnation of the truth4 ,individuality a combination2 the wheel of individuality4 ,inexhaustible life4 ,instability of the ego1 the4 ,instruction1 words of4 ,instruments4 ,invocations2 invocations are idle talk4 ,is it wrong to go to war8 ,jewel1 a2 precious crown jewel4 ,jewels and worldliness4 ,jungle1 a pathless4 ,karma governs all things4 ,keep my hold on life4 ,kill not4 ,king ,bimbisra4 ,king of kings2 king of truth2 powerful king4 ,kingdom of ,righteousness1 ,foundation of the4 ,kingdom of truth4 ,king's gift1 the4 ,kings1 ,nga4 ,knew me not1 they4 ,knowledge remains4 ,kusa-grass4 ,lake of ,ambrosia4 ,lake1 still1 like a4 ,lame walk1 the4 ,lamentation1 dead not saved by4 ,lamp1 illustration by a4 ,lamps unto yourselves1 be ye4 ,land1 pure4 ,language1 all creatures received the message in their own4 ,last word4 ,law1 body of the2 one aim1 one essence1 one law2 the law the body of the ,tathgata2 the body of the law will endure4 ,laws are temporary1 many4 ,laws of righteousness1 obediene to the4 ,lay disciples1 the first women4 ,lay member1 the first4 ,lay robes4 ,layman and hermit4 ,layman1 priest and1 alike4 ,leaning against the doorpost4 ,learn1 must be anxious to4 ,learning1 availeth not4 ,lesser1 abolish all the4 ,lesson given to ,rhula4 ,lesson1 hard times teach a4 ,let a man walk alone4 ,let the bliss be diffused4 ,let the flesh waste away4 ,let us go into the world4 ,let us live happily4 ,let us obey the truth4 ,let your light shine forth4 ,letter1 illustration by a4 ,letter1 in the4 ,lie not4 ,life1 battle of2 come to teach2 life everlasting2 grant me my life2 keep my hold on life2 life immortal2 inexhaustible life2 reason in the struggle for life2 seek thou the life that is of the mind2 truth is life2 life yearns for the truth4 ,light1 come forth into the2 illimitable light2 immeasurable light2 let your light shine forth4 ,like a still lake4 ,like unto the color of my audience4 ,lily1 the1 on a heap of rubbish4 ,lineage of the faith4 ,lintel1 leaning against the4 ,listen to both parties4 ,listless fool1 the4 ,little by little4 ,live happily1 let us4 ,live1 more fit to4 ,lives of men4 ,living are few1 the4 ,living1 luxurious4 ,living in paradise4 ,lobster4 ,locality8 is wisdom a4 ,locality1 ,nirvna not a4 ,logic holds universally4 ,lord1 glorious4 ,lord1 pass away4 ,loss1 fivefold4 ,lost1 a treasure that can never be4 ,lost son1 the4 ,lot to help1 now my4 ,lotus-flower in water1 the4 ,lotus-flowers4 ,lotus1 fragrant like the4 ,love1 hatred ceases by2 love of truth2 overcome anger by love2 the world filled with love4 ,lust1 the dart of4 ,luxurious living4 ,macarisms4 ,made up of thoughts4 ,magic power4 ,main1 rivers reach the4 ,make thyself happy4 ,maker1 ,issara1 the4 ,maker1 the1 self4 ,man1 a blind4 ,man born blind1 the4 ,man1 who is the strong8 ,mango-grove4 ,many1 the dead are4 ,married unto the truth1 be4 ,master1 out of reverence for the4 ,master over the stream1 following the4 ,may be expected to prosper1 ,sangha4 ,me1 this is done by4 ,meats remained undiminished4 ,medicines4 ,meditation 7see bhvana and sati-patthna in the ,glossary74 ,meeting in concord4 ,men1 blind2 teacher of gods and men2 the lives of men4 ,men's hearts1 bridler of4 ,mental eye4 ,merit1 four kinds of4 ,merit1 the order 7sangha7 the sowing ground of4 ,message in their own language1 all creatures received the4 ,migrations1 cause of further4 ,mind1 ,brahm's2 culture of2 elevate the mind2 mind is the guiding rein2 seek thou the life that is of the mind2 the five roots of mind2 there is mind4 ,mind1 we the result of4 ,miracle-mongers4 ,miracles4 ,miracles forbidden4 ,mirage1 hope of heaven a4 ,mirage1 the cause of self a4 ,mirror of truth1 the4 ,mission1 the preachers4 ,moon1 the1 shines by night4 ,moral powers4 ,moral sense4 ,more fit to live4 ,more1 sin no4 ,mortification not the right path4 ,mortification profitless4 ,mortification vain4 ,mother1 a4 ,muni of great understanding4 ,mustard seed1 the4 ,naked ascetics4 ,nakedness1 impure is4 ,name1 honored be his4 ,nature of religion consists in worship and sacrifice1 the4 ,nature of the rope1 the4 ,nature of self1 the4 ,near me1 he who walks1 righteously is ever4 ,necessity of dissolution4 ,nectar1 the bee collects4 ,needed1 the one thing that is4 ,noble1 eightfold path1 the4 ,noble truths1 the four4 ,non-action4 ,non-existence of the soul4 ,non-identity1 identity and4 ,not any means to avoid dying4 ,not worthy of yellow robes4 ,nothing remains4 ,nothing will remain4 ,nothingness stares me in the face4 ,nourishes his mind1 the wise man4 ,novices1 precepts for the4 ,now is the time to seek religion4 ,now my lot to help4 ,obedience to the laws of righteousness4 ,obey the truth1 let us4 ,object and senses1 contact of4 ,observe the ,uposatha or ,sabbath4 ,ocean2 rivers in the ocean2 my doctrine is like the great ocean4 ,offering1 four kinds of4 ,omens abolished4 ,omens of ,buddhahood4 ,one hemp-grain each day4 ,one in essence4 ,one1 the truth is but4 ,one thing that is needed1 the4 ,oneself1 purity and impurity belong to4 ,order1 rules for the4 ,order1 the1 7sangha7 the sowing-ground of merit4 ,ordination1 see also ,pabbajj and ,upasampad in the ,glossary4 ,others art thou thyself4 ,others1 the faults of4 ,our water is all gone4 ,outcast1 the2 by deeds one becomes an outcast2 who is an outcast8 ,outcome of evil1 pain is the4 ,outcome of good1 happiness is the4 ,outwitted4 ,overcome anger by love4 ,overcome evil by good4 ,overcome grief4 ,ox led to slaughter4 ,pain is the outcome of evil4 ,parable4 ,parable of the hungry dog4 ,paradise in the ,west1 the2 living in paradise2 the paradise of the pure land4 ,parties1 listen to both4 ,party in search of a thief1 a4 ,pass away1 about to2 people pass away2 the truth will never pass away4 ,passed away according to his deeds4 ,passion1 rain and4 ,past1 thou wilt reap the harvest sown in the4 ,path of transmigration1 weary2 sign of the right2 the eightfold2 the immortal path2 the noble eightfold path2 mortification not the path2 walk in the noble path2 a pathless jungle2 are all paths saving8 ,see also ,maggo in the ,glossary4 ,peace on earth4 ,peacemaker1 the4 ,people dissatisfied1 the2 people pass away2 wise people falter not2 wise people fashion themselves4 ,perception of truth1 the refreshing drink4 ,perishable1 the ,i4 ,personalities of ,buddha1 the three4 ,pestilence4 ,physician2 the best physician2 without beholding the physician4 ,pit1 treasure laid up in a deep4 ,pity me not4 ,plantain-tree4 ,pleasure1 he who lives for2 let a man take pleasure in the dharma4 ,pleasures destroy the foolish2 pleasures of self in heaven2 why do we give up the pleasures of the world2 religious wisdom lifts above pleasures4 ,potter2 potter1 vessels made by the4 ,power1 incantations have no2 magic power4 ,powerful elephant4 ,powerful king4 ,powers1 moral4 ,practise the truth4 ,praise of all the ,buddhas1 the4 ,prayers2 prayers vain repetitions4 ,preach the doctrine1 glorious in the beginning1 middle1 and end2 preach to all beings4 ,preacher's mission1 the2 the preacher's sole aim4 ,preachers1 ,tathgatas are only4 ,precepts2 precepts for the novices2 ten precepts2 walk according to the precepts4 ,precious crown jewel4 ,precious jewel1 a4 ,priceless1 the lives of men are4 ,priest and layman alike4 ,prince1 test of the4 ,problem of the soul1 the4 ,profitless1 mortification4 ,prohibitions4 ,promoted him higher1 he4 ,propound the truth4 ,prosper1 sangha may be expected to4 ,prospered1 bhikkhus4 ,punishment of the criminal4 ,punishment1 the fruit of the criminal's act4 ,puppets on a string4 ,pure land1 the paradise of the4 ,purity and impurity belong to oneself4 ,purpose of being1 the4 ,purpose1 speak to the4 ,qualities1 cloud of good2 eight wonderful qualities4 ,quality1 the thing and its4 ,quarrels4 ,quarters1 the four2 the six quarters4 ,question concerning annihilation4 ,questioned1 the sages4 ,questions of the deva4 ,rabbit rescued from the serpent4 ,rags1 cast-off4 ,rhula1 lessons given to4 ,rain and passion4 ,rain fell4 ,rain1 good works are4 ,rare in the world4 ,reap the harvest sown in the past1 thou wilt4 ,reap what we sow1 we4 ,reason1as the helpmate of self4 ,reason in the struggle for life4 ,reason1 no truth is attainable without4 ,reasoning ceases4 ,rebirth without transmigration of self4 ,rebuked1 the bhikkhus4 ,received the message in their own language1 all creatures4 ,re-establishing concord1 two ways of4 ,re-establishment of concord4 ,reform to-day4 ,refreshing drink1 the1 perception of truth4 ,refuge in the ,blessed ,one4 ,refuge in the ,buddha4 ,refuge in the ,enlightened ,teacher4 ,refuge is his name4 ,rejoice1 angels4 ,religion1 ,buddha's1 consolidation of2 now is the time to seek religion2 seeing the highest religion2 the gift of all religion2 worship and sacrifice the nature of religion2 thou tearest down religion4 ,religious man1 the1 and truth2 religious wisdom lifts above pleasures2 religious zeal flagging4 ,rely on yourselves4 ,remain in thy station2 nothing will remain2 the truth will remain4 ,repetitions1 prayers vain4 ,reprove1 do not4 ,rescue in the desert4 ,restore to you a nobler beauty1 to4 ,revere the traditions4 ,reverence for the ,master1 out of4 ,reverence my father1 ,i4 ,rice-milk4 ,rich in returns1 charity4 ,righteous cause1 war in a4 ,righteousness1 foundation of the kingdom of2 source of all righteousness2 the kingdom of righteousness2 the throne of truth is righteousness4 ,right path1 mortification not the4 ,right path1 sign of the4 ,right thought1 helmet of4 ,ripe fruits4 ,rituals have no efficacy4 ,river1 crossed the4 ,rivers in the ocean4 ,rivers reach the main4 ,roads cross1 where four4 ,robe of the ,tathgata4 ,robes1 lay2 robes of cloth of gold2 the bhikkhus doffed their robes4 ,rock a good blow1 give the4 ,room for the ,i1 no4 ,root of evil1 ignorance the4 ,roots of mind1 the five4 ,rope1 the nature of the4 ,rubbish1 the lily on a heap of4 ,rules for the order4 ,sabbath2 observe the ,uposatha or ,sabbath4 ,sacrifice2 sacrifice of self2 the nature of religion1 worship and sacrifice4 ,sacrifices2 sacrifices cannot save4 ,sages questioned1 the4 ,saint1 a sinner can become a4 ,salvation alone in the truth2 assured of final2 salvation the extinction of self2 work out your salvation4 ,sameness and continuity4 ,sandy desert1 a4 ,save1 faith alone can4 ,saving paths8 ,are all paths4 ,saving power1 incantations have no4 ,saviour of others1 a4 ,saviour appeared1 the4 ,saviour1 truth the4 ,scepticism4 ,schism1 the4 ,search of a thief1 a party in4 ,season1 flowers out of4 ,season1 rainy4 ,sect of ,devadatta4 ,seed1 faith is the4 ,seeing the highest religion4 ,seek thou the life that is of the mind4 ,self2 self an error2 self an illusion2 self and the cause of troubles2 self and truth2 self begets selfishness2 cleaving to self2 complete surrender of self2 eradication of self2 self-extinction1 identity of self2 illusion of self2 pleasures of self in heaven2 self is change2 self is death2 self-mortification2 my self has become the truth2 reason as the helpmate of self2 rebirth without the transmigration of self2 sacrifice of self2 the conquest of self2 the extinction of self1 salvation2 the idea of self2 self1 the maker2 the nature of self2 self1 the veil of ,my2 truth and self2 truth guards him who guards his self2 thou clingest to self2 where is the identity of my self2 compounds lack a self4 ,selfhood1 the cause of1 found4 ,selfhood1 thirst for existence and4 ,selfish is my grief4 ,selfishness1 self begets4 ,selfishness1 surrender4 ,sense1 moral4 ,senses and object1 contact of4 ,sentence of expulsion4 ,sentiency1 truth vibrated through4 ,separation1 combination subject to4 ,sermon on abuse1 the2 the sermon on charity2 sermon on fire4 ,serpent1 rabbit rescued from the4 ,seven kinds of wisdom4 ,sevenfold higher wisdom4 ,shaveling4 ,shedding of blood4 ,shine forth1 let your light4 ,shines by night1 the moon4 ,sick bhikkhu1 the4 ,sickness fell upon him4 ,sight1 blind received4 ,sign of the right path4 ,signs forbidden1 astrology and forecasting by2 signs of ,buddhahood2 the four signs4 ,sin1 struggle against4 ,sinner can become a saint1 a4 ,six quarters1 the4 ,slaughter4 ,slaughter1 ox led to4 ,smith1 ,chunda1 the4 ,snake1 no rope4 ,so great an honor4 ,soldier1 a1 ,simha4 ,soldier of truth1 a4 ,soldiers of the ,tathgata4 ,solitary4 ,son1 the lost4 ,son1 father and4 ,song of ecstasy4 ,songs1 heavenly4 ,sorcerers4 ,sorrow compared with a sword4 ,soul1 ,gotama denies the existence of the2 non-existence of the soul2 the ,i the soul2 the problem of the soul2 the ,buddhist conception of soul1 viii4 ,souls not separate and self-existent entities4 ,soup1 a spoon tastes not the flavor of the4 ,source of all righteousness4 ,sovereignty1 holiness better than4 ,sow that you will reap1 what you4 ,sow1 we reap what we4 ,sower1 the4 ,sowest1 others will reap what thou4 ,sowing-ground of merit1 the order 7sangha7 the4 ,speak1 the deaf and dumb4 ,speak to the purpose4 ,speaking untruths4 ,speculations4 ,spells forbidden4 ,spirit1 in the4 ,spiritual1 all existence is4 ,spiritual eye4 ,spits at heaven1 like one who4 ,spoon1 a1 tastes not the flavor of the soup4 ,spread the truth4 ,staircase1 a4 ,stares me in the face1 nothingness4 ,station1 remain in thy4 ,steal not4 ,stream1 following the ,master over the4 ,stream1 he had crossed the4 ,string1 puppets on a4 ,strong man1 who is the8 ,struck by apoplexy4 ,struggle against sin4 ,struggle for life1 reason in the4 ,struggle must be4 ,subject to separation1 combination4 ,substance1 the1 of ,brahman lore4 ,such a one will wander rightly in the world4 ,such faith have ,i4 ,suffer1 the ,blessed ,one had to4 ,suffering1 bliss where there is4 ,sun is bright1 the4 ,sun of the mind1 the4 ,superstition4 ,supplications forbidden4 ,supplications have no effect4 ,suprabuddha4 ,surrender4 ,surrender selfishness4 ,surrender to evil powers1 no4 ,swear not4 ,sweet1 wrong1 appears4 ,swooned1 the ,blessed ,one4 ,sword1 sorrow compared with4 ,tailor1 the greedy4 ,talents4 ,see ,abh in the ,glossary4 ,talk1 foolish4 ,tastes not the flavor of the soup1 a spoon4 ,teach the same truth4 ,teacher1 the2 teacher of gods and men2 the teacher unknown2 we have no teacher more4 ,temporary1 many laws are4 ,ten commandments1 the4 ,ten great calamities4 ,ten precepts4 ,terms of the world1 such are the4 ,test of the prince4 ,that it be well grounded4 ,there is mind4 ,they knew me not4 ,thief1 a party in search of a4 ,thinkers are bright4 ,thing and its quality1 the4 ,things as they are4 ,thirst for existence and selfhood4 ,thirst1 the extinction of4 ,thirsty1 ,i am2 water for the thirsty4 ,this is done by me4 ,thorn in the flesh4 ,thou art the ,buddha2 thou canst not escape the fruit of evil actions2 thou clingest to self2 thou tearest down religion2 thou wilt reap what thou sowest4 ,thought1 helmet of right2 the thought of ,i4 ,thoughtlessness the path of death4 ,thoughts continue2 made up of thoughts1 thoughts of love2 thoughts will endure4 ,three dangers hang over ,ptaliputta4 ,three personalities of ,buddha1 the4 ,three vows4 ,three woes1 the4 ,thyself1 others art thou4 ,tidings1 glad2 good tidings4 ,tie all souls together1 bonds that4 ,time of grace1 the4 ,time to seek religion1 now is the4 ,times1 hard1 teach a lesson4 ,to-day1 reform4 ,together1 bonds that tie all souls4 ,traditions1 revere the4 ,transiency1 immortality in4 ,transmigration1 eddies of2 rebirth without the transmigration of self2 weary path of transmigration4 ,transmission of the soul and the ,i4 ,treacherous1 charms are4 ,treasure laid up in a deep pit4 ,treasure that can never be lost1 a4 ,trespasses1 confession of4 ,troubles1 the cause of1 and self4 ,truly thou art ,buddha4 ,trumpeter4 ,trust in truth4 ,truth1 a soldier of2 abodes of truth2 be anxious to learn the truth2 be married unto the truth2 ,buddha the truth2 delusion and truth2 eye of truth2 glorious is the truth2 hold fast to the truth2 ,i am the truth2 immortality in truth2 incarnation of the truth2 kingdom of truth2 let us obey the truth2 life yearns for the truth2 love of truth2 my self has become the truth2 no truth is attainable without reason2 perception of truth1 the refreshing drink2 practise the truth2 propound the truth2 salvation alone in the truth2 spread the truth2 teach the same truth2 the embrace of truth2 the king of truth2 the mirror of truth2 the throne of truth is righteousness2 the religious man and truth2 the truth cleanses from error2 the truth found2 the truth has been made known to me2 the truth will never pass away2 the truth will remain2 the world is built for truth2 there is but one truth2 trust in truth2 truth and immortality2 truth and self2 truth cannot be fashioned2 truth cannot die2 truth dawns upon me2 truth guards him who guards his self2 truth has taken its abode in me2 truth in all its glory2 truth is best2 truth is hidden to the blind2 truth is life2 truth is one2 truth is the essence of life2 truth the correct comprehension of all things2 truth the image of the eternal2 truth the saviour2 truth vibrated through sentiency4 ,truthful1 be4 ,truths1 the four noble4 ,twelve nidnas1 the4 ,two ways of re-establishing concord4 ,tyrant4 ,unclean1 the vessel has become4 ,undiminished1 meats remained4 ,unguents4 ,union of what we know not4 ,union with ,brahm4 ,universally1 logic holds4 ,universe1 face to face4 ,unknown teacher1 the4 ,unshod1 the ,blessed ,one walked4 ,untruths1 speaking4 ,vain1 mortification4 ,vain repetitions1 prayers4 ,vanities4 ,vanity2 vanity of worldliness2 vanity of worldly happiness4 ,various kinds of assemblies4 ,veil of self-delusion1 the4 ,vessel has become unclean1 the4 ,vessels2 vessels made by the potter4 ,vibrated through sentiency1 truth4 ,victor1 the greater4 ,vision a samana1 the4 ,vows1 three4 ,walk according to the precepts2 let a man walk alone2 the lame walk2 walk in the right path4 ,wander rightly in the world1 such a one will4 ,war1 goes out to wage2 is it wrong to go to war82 war in a righteous cause4 ,warriors are bright4 ,warriors1 destiny of4 ,water1 doctrine like unto2 fetch me some water2 is the water now fit for drinking82 our water is all gone2 the lotus-flower in water2 water gurgling beneath2 water for the thirsty2 the water of immortality4 ,waterless desert1 a4 ,ways1 the best of1 is eightfold4 ,we have no teacher more4 ,wearisome to the ,blessed ,one4 ,weary path of transmigration4 ,welfare1 eight conditions of4 ,well1 the woman at the4 ,west1 facing towards the2 the paradise in the ,west4 ,what we know not1 a union of2 what you sow that you will reap4 ,wheel1 the2 the wheel of individuality4 ,where does the wind dwell82 where four roads cross2 where is ,nirvna82 where is the identity of my self8 ,which is the true self8 ,who is an outcast8 who is the strong man8 ,why do we give up the pleasures of the world8 ,why preserve this body of flesh8 ,wild crane1 the4 ,wind1 as a great4 ,wind dwell8 where does the4 ,wisdom has no dwelling-place2 is wisdom a locality82 religious wisdom lifts above pleasure2 seven kinds of wisdom2 sevenfold higher wisdom4 ,wise man nourishes his mind1 the2 wise people falter not2 wise people fashion themselves4 ,wishes1 five1 of ,bimbisra4 ,without beholding the physician4 ,woes1 the three4 ,woman1 a worldly2 if you see a woman2 the woman at the well4 ,women as a rule are1 etc42 the first women lay-disciples4 ,word1 last2 word of the ,buddhas4 ,words of ,buddhas immutable1 the4 ,work out your salvation4 ,world dark1 do not call the2 world filled with love2 let us go into the world2 rare in the world2 such a one will wander rightly in the world2 such are the terms of the world2 the world is built for truth2 come into the world to befriend2 why do we give up the pleasures of the world8 ,worldliness1 dust of2 jewels and worldliness2 vanity of worldliness4 ,worldling nourishes his body1 the4 ,worldly happiness1 vanity of2 a worldly woman4 ,worn-out cart1 as a4 ,worship4 ,worship and sacrifice1 the nature of religion4 ,worthiest homage4 ,worthy of yellow robes1 not4 ,wrong appears sweet4 ,yasa4 ,yellow robes1 not worthy of4 ,yoke1 gone into the4 ,your eyes are blind4 ,yourselves1 be ye lamps unto2 rely on yourselves2 yourselves have known4 ,zeal flagging1 religious4 ,names and terms must be looked up in the ,glossary1 where references to pages of the present book are separated by a dash from the explanation4 ,,remarks ,,on ,,the ,,illustrations ,,of ,,the ,,gospel ,,of ,,buddha4 ,upon the task of illustrating ,the ,gospel of ,buddha1 ,i have spent three years1 the first of which was entirely devoted to preparation4 ,by the kind assistance of ,dr4 ,hans ,schnorr von ,carolsfeld1 ,director of the ,royal ,court and ,state ,library at ,munich1 ,i was enabled to make very extensive use of the treasures of this institution1 and ,i am under great obligations to him for the courtesies extended to me4 ,above all ,i endeavored to obtain a solid foundation for my work by acquiring a clear conception of the personality of the ,buddha from religious1 historical and artistic standpoints and by familiarizing myself with all the ,buddhist dogmas1 symbols and religious observances4 ,detailed studies of ,indian costume1 armor1 decoration1 architecture and the arrangement of dwellings and gardens1 as well as the fauna and flora of the country1 were likewise indispensable4 ,not only modern documents1 explorers' reports and photographs of ancient ruins provided me with available material1 but also some old ,dutch works of the seventeenth century4 ,the two main sources of our knowledge of ancient ,buddhist art will always remain the monuments of ,gandhra1 and the cave dwellings of ,buddhist monks in ,ajant and other places4 ,the former bear witness to the extraordinary influence of ,greek art on ,buddhism2 and the latter are rich in wonderful fresco paintings of the classical period of ,buddhist art4 ,a description of all the caves as well as a selection of the best mural paintings in colored pictures are to be found in ,griffith's elegant work ,the ,paintings in the ,buddhist ,cave ,temples of ,ajanta#a and some reproductions from it have been made further accessible in ,dr4 ,carus's ,portfolio of ,buddhist ,art4#b ,the two great expositions in ,munich1 ,japan and ,eastern ,asia in ,art and ,expositions of the ,masterpieces of ,mohammedan ,art1 #aiaj1 were very instructive to me from the point of view of art history1 containing invaluable material conveniently arranged from the great museums1 royal treasures and private collections from ,london1 ,paris1 ,berlin1 ,vienna1 ,st4 ,petersburg1 ,moscow1 and ,cairo4 ,in the former the great wave of the marvelous ,buddhist faith which had been flowing towards ,china for two millenniums and which had brought new life from ,china to ,japan was evidenced in many rare pieces4 ,yet almost more fruitful for my purpose was the exposition of ,mohammedan art4 ,it displayed wonderful ,persian and ,indian book-making and lacquer work1 tapestries1 ceramics1 fabrics1 armor and metal work4 ,to be sure these were exclusively of ,mohammedan manufacture1 but many large museums and institutions 7native and foreign71 collectors and explorers had sent also chests of ,buddhist works1 which1 not falling within its compass1 had been excluded from the exhibition1 but were placed at my disposal in the so-called ,library ,department reserved for students4 ,indian art has been greatly neglected by archeologists and connoisseurs at the expense of the so-called classic style1 and explorers seem to be more interested in the geographical and political conditions of the country1 or even look down with contempt and lack of understanding on the early artistic monuments of ,india1 although they have enriched our ,european middle ages4 ,thus there are great gaps in the history of ,indian art which ,i was obliged to fill up for myself1 and certainly a very different kind of study was needed to illustrate a ,gospel of ,buddha than for a pictorial construction of the life of a ,plato or a ,jesus4 ,frulein ,emily von ,kerckhoff1 an artistic and highly cultured lady of ,laren in ,northern ,holland1 sailed on ,november #i1 #aiji1 to join her family in ,java where she remained for some time4 ,her journey occurring just at this time was of great help to me1 for she complied with all my wishes in the most accommodating manner and filled up many gaps in my knowledge of ,india4 ,in ,colombo she became acquainted with the ,dias ,bandaranaike and other refined ,singhalese families1 who were very friendly in answering my questions4 ,further she met ,sister ,sudham ,machari of ,upasikarama1 ,peradeniya ,road1 ,kandy1 a prominent ,singhalese nun1 who with the assistance of ,lady ,blake1 the wife of a former governor1 had founded the first modern ,buddhist nunnery in ,ceylon where she now lives as lady superior4 ,she is well posted on ,buddhism1 for she has studied ,pli1 ,sanskrit1 and ,burmese for nine years in ,burma1 and has received ordination4 ,through her1 ,frulein von ,kerckhoff had an opportunity to visit the temple in ,kandy where the strange relic of the ,sacred ,tooth of ,buddha is preserved1 and on this occasion was able to obtain some leaves from the sacred ,bodhi tree which ,i wished to possess4 ,she also became acquainted in ,kandy with ,dr4 ,kobekaduwe ,tikiri ,banda1 a ,singhalese physician who belonged to a ,buddhist family and is the son of a ,kandian chief4 ,he had studied in ,england for a long time and possesses a remarkable knowledge of the country and people of ,india and ,ceylon1 by which ,i thus had an opportunity to profit4 ,frulein von ,kerckhoff gathered further material for my purposes in ,gampola1 a place in the mountains about an hour's ride from ,kandy1 on the occasion of a visit to the family of the district judge1 ,mr4 ,de ,livera1 and by the acquaintance with ,mr4 ,j4,b4 ,yatawara ,rata-,mahatmaya1 ,governor of the ,district and a zealous ,buddhist1 who has translated into ,english part of the ,jtakas 7stories of the various rebirths of ,buddha7 in collaboration with the late ,prof4 ,max ,mller1 of ,oxford4 ,later1 in ,december1 #aiaj1 she sent me leaves from the ,bodhi tree at ,anuradhapura1 the sacred city of the ,buddhists1 where there are ruins of ancient palaces and temples1 and where stands that ,bodhi tree which ,mahinda1 the first ,buddhist apostle in ,ceylon1 is said to have planted from a branch of the sacred ,bodhi tree in ,buddhagaya under which ,buddha attained enlightenment4 ,with regard to customs1 habits and usages at princely courts ,i received information1 though to be sure referring mainly to ,java1 through ,prince ,paku ,alam1 his uncle ,prince ,noto1 his sisters and other relatives1 all of whom talked ,dutch fluently with ,frulein von ,kerckhoff4 ,she was also kind enough to send me all the interesting photographs she could find of famous ,indian temples and ruins1 views of native life1 types and landscapes1 pictures of the newly excavated temple ruins of ,sarnath1 where ,buddha first preached after attaining enlightenment1 and particularly also of the splendid temple of ,boro-,budur4 7,she also went to ,japan in search of traces of ,buddhism for me74 ,by means of the ,hagenbeck ,indian ethnological exposition 7,oct4 #aiaa1 in ,munich7 ,i was able to study types of the different ,indian races and castes from nature1 and this in addition to a personal observation of the features of ,indians in the harbors of ,genoa and ,venice enabled me to draw my figures according to nature from genuine ,indian models4 ,however1 all these studies slightly influenced the externalities only of the whole series of pictures1 for the knowledge obtained by detailed study had been covered to a remarkable extent at the beginning when ,i made my first sketches on the first inspiration4 ,still they have proved of great value to me since they gave me the assurance that historical fidelity has been preserved in my work4 ,munich1 ,bavaria4 ,,olga ,,kopetzky4 #a ,two volumes1 #ahif1 ,published by order of the ,secretary of ,state for ,india in ,council4 #b ,chicago1 ,open ,court ,publishing ,company4 ,during the time of printing ,the ,gospel of ,buddha the following valuable works on ,indian art have come under my notice3 nanda ,k4 ,coomaraswamy3 ,the ,arts and ,crafts of ,india and ,ceylon4 ,e4,b4 ,havell3 ,the ,ideals of ,indian ,art2 ,indian ,sculpture and ,painting4 ,dr4 ,curt ,glaser3 ,die ,kunst ,ost-,asiens 7,leipzig1 ,insel-,verlag74