The Gospel of BuddhaBuddhismScripture SelectionEnglish (compiled from Pali and Sanskrit sources)ShareThe Gospel of Buddha 40Paul Carus (1894) - EnglishMoreVersion - 1 availablePaul Carus (1894)LanguageEnglishEspañol‹The Gospel of Buddha 1The Gospel of Buddha 2The Gospel of Buddha 3The Gospel of Buddha 4The Gospel of Buddha 5The Gospel of Buddha 6The Gospel of Buddha 7The Gospel of Buddha 8The Gospel of Buddha 9The Gospel of Buddha 10The Gospel of Buddha 11The Gospel of Buddha 12The Gospel of Buddha 13The Gospel of Buddha 14The Gospel of Buddha 15The Gospel of Buddha 16The Gospel of Buddha 17The Gospel of Buddha 18The Gospel of Buddha 19The Gospel of Buddha 20The Gospel of Buddha 21The Gospel of Buddha 22The Gospel of Buddha 23The Gospel of Buddha 24The Gospel of Buddha 25The Gospel of Buddha 26The Gospel of Buddha 27The Gospel of Buddha 28The Gospel of Buddha 29The Gospel of Buddha 30The Gospel of Buddha 31The Gospel of Buddha 32The Gospel of Buddha 33The Gospel of Buddha 34The Gospel of Buddha 35The Gospel of Buddha 36The Gospel of Buddha 37The Gospel of Buddha 38The Gospel of Buddha 39The Gospel of Buddha 40The Gospel of Buddha 41The Gospel of Buddha 42The Gospel of Buddha 43The Gospel of Buddha 44The Gospel of Buddha 45The Gospel of Buddha 46The Gospel of Buddha 47The Gospel of Buddha 48The Gospel of Buddha 49The Gospel of Buddha 50The Gospel of Buddha 51The Gospel of Buddha 52The Gospel of Buddha 53The Gospel of Buddha 54The Gospel of Buddha 55The Gospel of Buddha 56The Gospel of Buddha 57The Gospel of Buddha 58The Gospel of Buddha 59The Gospel of Buddha 60The Gospel of Buddha 61The Gospel of Buddha 62The Gospel of Buddha 63The Gospel of Buddha 64The Gospel of Buddha 65The Gospel of Buddha 66The Gospel of Buddha 67The Gospel of Buddha 68The Gospel of Buddha 69The Gospel of Buddha 70The Gospel of Buddha 71The Gospel of Buddha 72The Gospel of Buddha 73The Gospel of Buddha 74The Gospel of Buddha 75The Gospel of Buddha 76The Gospel of Buddha 77The Gospel of Buddha 78The Gospel of Buddha 79The Gospel of Buddha 80The Gospel of Buddha 81The Gospel of Buddha 82The Gospel of Buddha 83The Gospel of Buddha 84The Gospel of Buddha 85The Gospel of Buddha 86The Gospel of Buddha 87The Gospel of Buddha 88The Gospel of Buddha 89The Gospel of Buddha 90The Gospel of Buddha 91The Gospel of Buddha 92The Gospel of Buddha 93The Gospel of Buddha 94The Gospel of Buddha 95The Gospel of Buddha 96The Gospel of Buddha 97The Gospel of Buddha 98The Gospel of Buddha 99The Gospel of Buddha 100›Chapter XL: Name And FormThe Gospel of Buddha 40ListenPlay this chapter in spoken English.Save chapterListen to chapter1On one occasion the Blessed One entered the assembly hall and the brethren hushed their conversation. 2When they had greeted him with clasped hands, they sat down and became composed. Then the Blessed One said: "Your minds are inflamed with intense interest; what was the topic of your discussion?" 3And Sāriputta rose and spake: "World-honored master, we were discussing the nature of man's own existence. We were trying to grasp the mixture of our own being which is called Name and Form. Every human being consists of conformations, and there are three groups which are not corporeal. They are sensation, perception, and the dispositions, all three constitute consciousness and mind, being comprised under the term Name. And there are four elements, the earthy element, the watery element, the fiery element, and the gaseous element, and these four elements constitute man's bodily form, being held together so that this machine moves like a puppet. How does this name and form endure and how can it live?" 4Said the Blessed One: "Life is instantaneous and living is dying. Just as a chariot-wheel in rolling rolls only at one point of the tire, and in resting rests only at one point; in exactly the same way, the life of a living being lasts only for the period of one thought. As soon as that thought has ceased the being is said to have ceased. 5"As it has been said:--'The being of a past moment of thought has lived, but does not live, nor will it live. The being of a future moment of thought will live, but has not lived, nor does it live. The being of the present moment of thought does live, but has not lived, nor will it live.'" 6"As to Name and Form we must understand how they interact. Name has no power of its own, nor can it go on of its own impulse, either to eat, or to drink, or to utter sounds, or to make a movement. Form also is without power and cannot go on of its own impulse. It has no desire to eat, or to drink, or to utter sounds, or to make a movement. But Form goes on when supported by Name, and Name when supported by Form. When Name has a desire to eat, or to drink, or to utter sounds, or to make a movement, then Form eats, drinks, utters sounds, makes a movement. 7"It is as if two men, the one blind from birth and the other a cripple, were desirous of going traveling, and the man blind from birth were to say to the cripple as follows: 'See here! I am able to use my legs, but I have no eyes with which to see the rough and the smooth places in the road.' 8"And the cripple were to say to the man blind from birth as follows: 'See here! I am able to use my eyes, but I have no legs with which to go forward and back.' 9"And the man blind from birth, pleased and delighted, were to mount the cripple on his shoulders. And the cripple sitting on the shoulders of the man blind from birth were to direct him, saying, 'Leave the left and go to the right; leave the right and go to the left.' 10"Here the man blind from birth is without power of his own, and weak, and cannot go of his own impulse or might. The cripple also is without power of his own, and weak, and cannot go of his own impulse or might. Yet when they mutually support one another it is not impossible for them to go. 11"In exactly the same way Name is without power of its own, and cannot spring up of its own might, nor perform this or that action. Form also is without power of its own, and cannot spring up of its own might, nor perform this or that action. Yet when they mutually support one another it is not impossible for them to spring up and go on. 12"There is no material that exists for the production of Name and Form; and when Name and Form cease, they do not go anywhither in space. After Name and Form have ceased, they do not exist anywhere in the shape of heaped-up music material. Thus when a lute is played upon, there is no previous store of sound; and when the music ceases it does not go anywhither in space. When it has ceased, it exists nowhere in a stored-up state. Having previously been non-existent, it came into existence on account of the structure and stem of the lute and the exertions of the performer; and as it came into existence so it passes away. In exactly the same way, all the elements of being, both corporeal and non-corporeal come into existence after having previously been non-existent; and having come into existence pass away. 13"There is not a self residing in Name and Form, but the cooperation of the conformations produces what people call a man. 14"Just as the word 'chariot' is but a mode of expression for axle, wheels, the chariot-body and other constituents in their proper combination, so a living being is the appearance of the groups with the four elements as they are joined in a unit. There is no self in the carriage and there is no self in man. 15"O bhikkhus, this doctrine is sure and an eternal truth, that there is no self outside of its parts. This self of ours which constitutes Name and Form is a combination of the groups with the four elements, but there is no ego entity, no self in itself. 16"Paradoxical though it may sound: There is a path to walk on, there is walking being done, but there is no traveler. There are deeds being done, but there is no doer. There is a blowing of the air, but there is no wind that does the blowing. The thought of self is an error and all existences are as hollow as the plantain tree and as empty as twirling water bubbles. 17"Therefore, O bhikkhus, as there is no self, there is no transmigration of a self; but there are deeds and the continued effect of deeds. There is a rebirth of karma; there is reincarnation. This rebirth, this reincarnation, this reappearance of the conformations is continuous and depends on the law of cause and effect. Just as a seal is impressed upon the wax reproducing the configurations of its device, so the thoughts of men, their characters, their aspirations are impressed upon others in continuous transference and continue their karma, and good deeds will continue in blessings while bad deeds will continue in curses. 18"There is no entity here that migrates, no self is transferred from one place to another; but there is a voice uttered here and the echo of it comes back. The teacher pronounces a stanza and the disciple who attentively listens to his teacher's instruction, repeats the stanza. Thus the stanza is reborn in the mind of the disciple. 19"The body is a compound of perishable organs. It is subject to decay; and we should take care of it as of a wound or a sore; we should attend to its needs without being attached to it, or loving it. 20"The body is like a machine, and there is no self in it that makes it walk or act, but the thoughts of it, as the windy elements, cause the machine to work. 21"The body moves about like a cart. Therefore 'tis said: 22"As ships are by the wind impelled, As arrows from their bowstrings speed, So likewise when the body moves The windy element must lead. 23"Machines are geared to work by ropes; So too this body is, in fact, Directed by a mental pull Whene'er it stand or sit or act. 24"No independent self is here That could intrinsic forces prove To make man act without a cause, To make him stand or walk or move. 25"He only who utterly abandons all thought of the ego escapes the snares of the Evil One; he is out of the reach of Māra. 26"Thus says the pleasure-promising tempter: 27"So long as to the things Called 'mine' and 'I' and 'me' Thine anxious heart still clings, My snares thou canst not flee." 29"Naught's mine and naught of me, The self I do not mind! Thus Māra, I tell thee, My path thou canst not find." 30"Dismiss the error of the self and do not cling to possessions which are transient but perform deeds that are good, for deeds are enduring and in deeds your karma continues. 31"Since then, O bhikkhus, there is no self, there can not be any after life of a self. Therefore abandon all thought of self. But since there are deeds and since deeds continue, be careful with your deeds. 32"All beings have karma as their portion: they are heirs of their karma; they are sprung from their karma; their karma is their kinsman; their karma is their refuge; karma allots beings to meanness or to greatness. 33"Assailed by death in life's last throes On quitting all thy joys and woes What is thine own, thy recompense? What stays with thee when passing hence? What like a shadow follows thee And will Beyond thine heirloom be? 34"T'is deeds, thy deeds, both good and bad; Naught else can after death be had. Thy deeds are thine, thy recompense; They are thine own when going hence; They like a shadow follow thee And will Beyond thine heirloom be. 35"Let all then here perform good deeds, For future weal a treasure store; There to reap crops from noble seeds, A bliss increasing evermore." ‹Previous chapterThe Gospel of Buddha 39Next chapterThe Gospel of Buddha 41›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public domain