Divine Council

He who lives looking for pleasures only, his senses uncontrolled, immoderate in his food, idle, and weak, Mara (the tempter) will certainly overthrow him, as the wind throws down a weak tree.

He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, him Mara will certainly not overthrow, any more than the wind throws down a rocky mountain.

By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.

As a fish taken from his watery home and thrown on dry ground, our thought trembles all over in order to escape the dominion of Mara (the tempter).

Those who bridle their mind which travels far, moves about alone, is without a body, and hides in the chamber (of the heart), will be free from the bonds of Mara (the tempter).

Knowing that this body is (fragile) like a jar, and making this thought firm like a fortress, one should attack Mara (the tempter) with the weapon of knowledge, one should watch him when conquered, and should never rest.

Who shall overcome this earth, and the world of Yama (the lord of the departed), and the world of the gods? Who shall find out the plainly shown path of virtue, as a clever man finds out the (right) flower?

The disciple will overcome the earth, and the world of Yama, and the world of the gods. The disciple will find out the plainly shown path of virtue, as a clever man finds out the (right) flower.

He who knows that this body is like froth, and has learnt that it is as unsubstantial as a mirage, will break the flower-pointed arrow of Mara, and never see the king of death.

Mean is the scent that comes from Tagara and sandal-wood;--the perfume of those who possess virtue rises up to the gods as the highest.

Of the people who possess these virtues, who live without thoughtlessness, and who are emancipated through true knowledge, Mara, the tempter, never finds the way.

The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites.

One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint.

Some people are born again; evil-doers go to hell; righteous people go to heaven; those who are free from all worldly desires attain Nirvana.

Or lightning-fire will burn his houses; and when his body is destroyed, the fool will go to hell.

He who, though dressed in fine apparel, exercises tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar (bhikshu).

This world is dark, few only can see here; a few only go to heaven, like birds escaped from the net.

The swans go on the path of the sun, they go through the ether by means of their miraculous power; the wise are led out of this world, when they have conquered Mara and his train.

The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world.

Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

Even the gods envy those who are awakened and not forgetful, who are given to meditation, who are wise, and who delight in the repose of retirement (from the world).

Even in heavenly pleasures he finds no satisfaction, the disciple who is fully awakened delights only in the destruction of all desires.

Let us live happily then, though we call nothing our own! We shall be like the bright gods, feeding on happiness!

Speak the truth, do not yield to anger; give, if thou art asked for little; by these three steps thou wilt go near the gods.

But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambu river? Even the gods praise him, he is praised even by Brahman.

Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect (Ariya).

This is the way, there is no other that leads to the purifying of intelligence. Go on this way! Everything else is the deceit of Mara (the tempter).

You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara.

A true Brahmana goes scatheless, though he have killed father and mother, and two valiant kings, though he has destroyed a kingdom with all its subjects.

A true Brahmana goes scatheless, though he have killed father and mother, and two holy kings, and an eminent man besides.

He who says what is not, goes to hell; he also who, having done a thing, says I have not done it. After death both are equal, they are men with evil deeds in the next world.

Many men whose shoulders are covered with the yellow gown are ill-conditioned and unrestrained; such evil-doers by their evil deeds go to hell.

Four things does a wreckless man gain who covets his neighbour's wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and lastly, hell.

There is bad reputation, and the evil way (to hell), there is the short pleasure of the frightened in the arms of the frightened, and the king imposes heavy punishment; therefore let no man think of his neighbour's wife.

As a grass-blade, if badly grasped, cuts the arm, badly-practised asceticism leads to hell.

Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.

Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana, pleasant the state of a Brahmana.

This salutary word I tell you, 'Do ye, as many as are here assembled, dig up the root of thirst, as he who wants the sweet-scented Usira root must dig up the Birana grass, that Mara (the tempter) may not crush you again and again, as the stream crushes the reeds.'

If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.

A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful.

Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the iron ball (in hell), and that thou mayest not cry out when burning, 'This is pain.'

Stop the stream valiantly, drive away the desires, O Brahmana! When you have understood the destruction of all that was made, you will understand that which was not made.

If the Brahmana has reached the other shore in both laws (in restraint and contemplation), all bonds vanish from him who has obtained knowledge.

He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmana.

He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmana.

The sun is bright by day, the moon shines by night, the warrior is bright in his armour, the Brahmana is bright in his meditation; but Buddha, the Awakened, is bright with splendour day and night.

Because a man is rid of evil, therefore he is called Brahmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).

No one should attack a Brahmana, but no Brahmana (if attacked) should let himself fly at his aggressor! Woe to him who strikes a Brahmana, more woe to him who flies at his aggressor!

It advantages a Brahmana not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished, pain will cease.

Him I call indeed a Brahmana who does not offend by body, word, or thought, and is controlled on these three points.

After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brahmana worships the sacrificial fire.

A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou makest clean.

The man who wears dirty raiments, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmana.

I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.

Him I call indeed a Brahmana who has cut all fetters, who never trembles, is independent and unshackled.

Him I call indeed a Brahmana who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened.

Him I call indeed a Brahmana who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army.

Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.

Him I call indeed a Brahmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.

Him I call indeed a Brahmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

Him I call indeed a Brahmana whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end.

Him I call indeed a Brahmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.

Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.

Him I call indeed a Brahmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

Him I call indeed a Brahmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.

Him I call indeed a Brahmana who utters true speech, instructive and free from harshness, so that he offend no one.

Him I call indeed a Brahmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.

Him I call indeed a Brahmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.

Him I call indeed a Brahmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

Him I call indeed a Brahmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

Him I call indeed a Brahmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

Him I call indeed a Brahmana who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.

Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.

Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.

Him I call indeed a Brahmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

Him I call indeed a Brahmana who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata), and awakened (Buddha).

Him I call indeed a Brahmana whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is an Arhat (venerable).

Him I call indeed a Brahmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.

Him I call indeed a Brahmana, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened.

Him I call indeed a Brahmana who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and whose perfections are all perfect.

Then the Brahman Vassakdra hearkened to the words of the king, saying, ‘ Be it as you say.’ And ordering a number of magnificent carriages to be made ready, he mounted one of them, left Rd^agaha with his train, and went to the Vulture’s Peak, riding as far as the ground was passable for carriages, and then alighting and proceeding on foot to the place where the Blessed One was. On arriving there he exchanged with the Blessed One the greetings and compliments of friendship and civility, sat down respectfully by his side [and then delivered to him the message even as the king had commanded x ].

Then the Blessed One addressed Vassakara the Brahman, and said: ‘ When I was once staying, O Brahman, at Vesali at the Sarandada Temple 2, I taught the Va^ians these conditions of welfare; and so long as those conditions shall continue to exist among the Va g^ians, so long as the Va^ians shall be well instructed in those conditions, so long may we expect them not to decline, but to prosper.’ ‘We may expect then,’ answered the Brahman,‘the welfare and not the decline of the Va^ians when they are possessed of any one of these conditions of welfare, how much more so when they are possessed of all the seven. So, Gotama, the Vajgians cannot be overcome by the king of Magadha; that is, not in battle, without diplomacy or breaking up their alliance 3. And now, Gotama, we must go; we are busy, and have much to do.’ ‘ Whatever you think most fitting, O Brahman,’ was the reply. And the Brahman Vassak&ra, de¬ lighted and pleased with the words of the Blessed One, rose from his seat, and went his way.

1 Now the venerable Sariputta came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: ‘ Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, whether Samara or Brahman, who is greater and wiser than the Blessed One, that is to say, as regards the higher wisdom.’ ‘ Grand and bold are the words of thy mouth, Sariputta: verily, thou hast burst forth into a song of ecstasy! of course then thou hast known all the Blessed Ones who in the long ages of the past have been Arahat Buddhas, comprehending their minds with yours, and aware what their conduct was, what their doctrine, what their wisdom, what their mode of life, and what salvation they attained to?’ ‘ N ot so, O Lord! ’ ‘ Of course then thou hast perceived all the Blessed Ones who in the long ages of the future shall be Arahat Buddhas comprehending [in the same manner their whole minds with yours]?’ ‘ Not so, O Lord!’ ‘ But at least then, O Sariputta, thou knowest me as the Arahat Buddha now alive, and hast pene¬ trated my mind [in the manner I have mentioned]! ’ ‘Not even that, O Lord!’ ‘You see then, Sariputta, that you know not the hearts of the Arahat Buddhas of the past and of the future. Why therefore are your words so grand and bold? Why do you burst forth into such a song of ecstasy?’

1 2 Then the Blessed One addressed the Paialigama disciples, and said: ‘ Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. In the first place the wrong-doer, devoid of rectitude, 4 alls into great poverty through sloth] in the next place his evil repute gets noised abroad; thirdly, whatever society he enters—whether of Brahmans, nobles, heads of houses, or Samaras— he enters shyly and confused; fourthly,(he is full of anxiety when he dies; and lastly, on the dis¬ solution of the body, after death, he is reborn into some unhappy state of suffering or woe 1. This, O householders, is the fivefold loss of the evil-doer! ’

‘ Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. In the first place the well-doer, strong in rectitude, acquires great wealth through his industry; in the next place, good reports of him are spread abroad; thirdly, whatever society he enters—whether of nobles, Brah¬ mans, heads of houses, or members of the order— he enters confident and self-possessed; fourthly, he dies without anxiety; and lastly, on the dissolution of the body, after death, he is reborn into some happy state in heaven. This, O householders, is the fivefold gain of the well-doer.’

And when they were thus seated the Blessed One gave thanks in these verses:— ‘Wheresoe’er the prudent man shall take up his abode Let him support there good and upright men of self-control. Let him give gifts to all such deities as may be there. Revered, they will revere him: honoured, they honour him again; Are gracious to him as a mother to her own, her only son. And the man who has the grace of the gods, good fortune he beholds V

And when he had thanked the ministers in these verses he rose from his seat and departed thence. And they followed him as he went, saying, ‘ The gate the Samara Gotama goes out by to-day shall be called Gotama’s gate, and the ferry at which he crosses the river shall be called Gotama’s ferry.’ And the gate he went out at was called Gotama’s gate.

‘ The brother named Si/^a, Ananda, by the destruction of the great evils has by himself, and in this world, known and realised and attained to Arahatship, and to emancipation of heart and to emanci¬ pation of mind. The sister named Nandi, Ananda, has, by the complete destruction of the five bonds that bind people to this world, become an inheritor of the highest heavens, there to pass entirely away, thence never to return. The devout Sudatta, Ananda, by the complete destruction of the three bonds, and by the reduction to a minimum of lust, hatred, and delusion has become a Sakadigimin, who on his first return to this world will make an end of sorrow. The devout woman Su^ita, Ananda, by the complete destruction of the three bonds, has become converted, is no longer liable to be reborn in a state of suffering, and is assured of final salvaexplains this by saying that there were two villages of the same name on the shore of the same piece of water. On the public resting-place for travellers, which in this instance bore the proud title of Brick Hall, see ‘ Buddhist Birth Stories,’ pp. 280-285. CH. tion l. The devout Kakudha, Ananda, by the com¬ plete destruction of the five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with Kilinga, Nika/a, Ka/issabha, Tu///ia, Santu//^a, Bhadda, and Subhadda, and with more than fifty devout men of N&dika. More than ninety devout men of Nadika, who have died, Ananda, have by the complete destruction of the three bonds, and by the reduction of lust, hatred, and delusion, be¬ come Sakadigamins, who on their first return to this world will make an end of sorrow. More than five hundred devout men of Nidika who have died, Ananda, have by the complete destruction of the three bonds become converted, are no longer liable to be reborn in a state of suffering, and are assured of final salvation.

‘ What then, Ananda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha— believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of men’s way¬ ward hearts, the Teacher of gods and men, the Blessed Buddha. And that he (the disciple) is possessed of faith in the Truth*—believing the truth to have been proclaimed by the Blessed One, of advantage in this world, passing not away, wel¬ coming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he (the disciple) is possessed of faith in the Order— believing the multitude of the disciples of the Blessed One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding — believing this church of the Buddha to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world;^to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought V io. ‘This, Ananda, is the way, the mirror of truth, which if an elect disciple possess he may himself predict of himself: “ Hell is destroyed for me; and rebirth as an animal, or a ghost, or in any place of woe. I am converted; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.” ’ XX. There, too, at the Brick Hall at NMika the CH. Blessed One addressed to the brethren that com¬ prehensive religious discourse on the nature of up¬ right conduct, and of earnest contemplation, and of intelligence. ‘Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance.’

When the Blessed One saw the LL&Mavis approaching in the distance, he addressed the brethren, and said: ‘ O brethren, let those of the brethren who have never seen the Thvatiwsa gods, gaze upon this company of the LiACAavis, behold this company of the hlkk/iavis, compare this company of the hikk/ta.vis—even as a company of Tavatimsa gods V

But even though a suggestion so evident and a hint so clear were thus given by the Blessed One, the venerable Ananda was incapable of comprehend¬ ing them; and he besought not the Blessed One, saying, ‘Vouchsafe, Lord, to remain during the kalpa! Live on through the kalpa, O Blessed One! for the good and the happiness of the great multi¬ tudes, out of pity for the world, for the good and the gain and the weal of gods and men! ’ So far was his heart possessed by the Evil One \ matter—a bodily condition corresponding to the mental condition of exaltation and power by which it was reached. On this curiously perverted exaggeration of the real influence of the mind over the body see, further, the translator’s ‘Buddhism,’ pp. 174-177. Two of the string of participles—y&nikata, which may possibly mean ‘made use of as a vehicle,’ and susamaraddha, ‘most thoroughly ascended up to ’—might seem to allude to Iddhi as a power of flying bodily through the air. But the whole set of participles is used elsewhere of conditions of mind highly esteemed among the Buddhists, and incapable of giving support to any such allusion. So, for instance, of universal love (metta) at Crataka II, 61. CH.

Thus the Blessed One while at the Aapala Aetiya deliberately and consciously rejected the rest of his allotted sum of life. And on his so rejecting it there arose a mighty earthquake, awful and terrible, and the thunders of heaven burst forth. And when the Blessed One beheld this, he broke out at that time into this hymn of exultation: ‘ H is sum of life the sage renounced, The cause of life immeasurable or small; With inward joy and calm, he broke, Like coat of mail, his life’s own cause!’

Now the following thought occurred to the venerable Ananda: ‘ Wonderful indeed and marvel¬ lous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake? ’

Then the venerable Ananda went up to the place where the Blessed One was, and did obeisance to the Blessed One, and seated himself respectfully at one side, and said: ‘ Wonderful indeed and mar¬ vellous is it that this mighty earthquake should arise, awful and terrible, and that the thunders of heaven should burst forth! What may be the proximate, what the remote cause of the appearance of this earthquake? ’

‘Again, Ananda, a Samara or a Brahman of great (intellectual) power, and who has the feelings of his heart well under his control; or a god or fairy (devata 1 ) of great might and power,—when such a CH. one by intense meditation of the finite idea of earth or the infinite idea of water (has succeeded in realising the comparative value of things J ) he can make this earth move and tremble and be shaken violently. These are the second causes, proximate or remote, of the appearance of a mighty earth¬ quake.

‘Again, Ananda, when a Bodhisatta consciously and deliberately leaves his temporary form in the heaven of delight and descends into his mother’s womb, then is this earth made to quake and tremble and is shaken violently. These are the third causes, proximate or remote, of the appearance of a mighty earthquake 2. more particularly referred to in the passage of the text. Here all kinds of devatas being referred to, and there being no word in English for them all, I have ventured to put the word devata into my version, and to trouble the reader with this note.

‘Again, Ananda, when a Tathhgata arrives at the supreme and perfect enlightenment, then this earth quakes and trembles and is shaken violently. gathered about it. One is that on the night when she conceived his mother dreamt that a white elephant entered her side. The account will be found at length in my ‘Buddhist Birth Stories’ (pp. 62-64), and the earthquake is there mentioned in terms identical with those in the text. The sacred event is also one of those represented on the ancient bas-reliefs round the Bharhut Thupa, a full description of which will be found in General Cunningham’s most interesting work, ‘ The Stupa of Bharhut.’ General Cunning¬ ham says of the description placed above this sculpture: ‘ Above it in large characters is inscribed Bhagavato rukdanta, which may perhaps be translated, “ Buddha as the sounding elephant,” from ru, to sound, to make a particular sort of sound.’ Now the first word of the inscription is in the, genitive case, so that if the second word could mean an elephant, the whole would signify, ‘ The Buddha’s elephant.’ But the characters which General Cunningham reads rukdanta are, I venture to suggest, okkanti (? ukkanti); and the inscription simply says, ‘The descent of the blessed One.’ As I have pointed out in ‘Buddhism’ (p. 184), the white elephant legend is one of those hallowed sun stories by which half-con¬ verted Hindus have striven to embellish the life story of the Teacher whose followers they had become. In the Lalita Vistara (Calc. ed. p. 63) the entrance of the elephant into Mlyfi precedes the dream; but though the ignorant may have therefore accepted it as a fact, it is of course only a figure of speech—and I venture to think from the Hindu standpoint, a beautiful figure of speech— to express the incarnation of divine mildness and majesty in a human form. The use of such a figure is not confined to India. In the earliest of the Apocryphal Gospels, the Gospel according to the Hebrews, the incarnation of the divine gentleness and love is expressed by saying that a dove from heaven ‘ entered into ’ the human form. CH. This is the fifth cause, proximate and remote, of the appearance of a mighty earthquake.

‘ Now of eight kinds, Ananda, are these as¬ semblies. Which are the eight 1? Assemblies of nobles, Brahmazzas, householders, and Samaras, and the angel hosts of the Guardian Angels, the Great Thirty-Three, Mara, and Brahma.

‘ On one occasion, Ananda, I was resting under the shepherd’s Nigrodha tree on the bank of the river N era/h^ara immediately after having reached the great enlightenment. Then Mara, the Evil One, came, Ananda, to the place where I was, and standing beside me he addressed me in the words: “ Pass away now, Lord, from existence! Let the Blessed One now die! Now is the time for the Blessed One to pass away! ”

‘ And when he had thus spoken, Ananda, 1 addressed Mara, the Evil One, and said: “ I shall not die, O Evil One! until not only the brethren and sisters of the order, but also the lay-disciples of either sex shall have become true hearers, wise and well-trained, ready and learned, versed in the Scriptures, fulfilling all the greater and the lesser duties, correct in life, walking according to the pre¬ cepts—until they, having thus themselves learned the doctrine, shall be able to tell others of it, preach it, make it known, establish it, open it, minutely ex¬ plain it and make it clear—until they, when others start vain doctrine, shall be able by the truth to vanquish and refute it, and so to spread the wonder¬ working truth abroad!

‘And now again to-day, Ananda, at the Afapdla ATetiya, Mara, the Evil One, came to the place where I was, and standing beside me addressed me [in the same words].

And when he had thus spoken the venera¬ ble Ananda addressed the Blessed One, and said: ‘Vouchsafe, Lord, to remain during the kalpa! live on through the kalpa, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men! ’

1 Hast thou faith, Ananda?’ ‘ Even so, Lord! ’ ‘ Then, O Ananda, thine is the fault, thine is the offence—in that when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou beso ugh test not the Tathigata, saying, “ Vouch¬ safe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.” If thou shouldst then have so besought the Tathagata, the Tathdgata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, there¬ fore, O Ananda, is the fault, thine is the offence!’

‘ On one occasion, Ananda, I was dwelling at Ra^agaha, on the hill called the Vulture’s Peak. Now there, Ananda, I spoke to thee, and said: “ How pleasant a spot, Ananda, is Ra^agaha; how pleasant is this Vulture’s Peak. Whosoever has thought out, Ananda, and developed, practised, accu¬ mulated, and ascended to the very heights of the four paths to saintship, and so mastered them as to be able to use them as a means of (mental) advance¬ ment, and as a basis for edification—he, should he CH. desire it, could remain in the same birth for a kalpa, or for that portion of a kalpa which has yet to run. But even when a suggestion so evident and a hint so clear were thus given thee by the Tathagata, thou wast yet incapable of comprehending them, and thou besoughtest not the Tathdgata, saying, ‘ Vouchsafe, Lord, to remain during the kalpa. Live on, O Blessed One! through the kalpa for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.’ If thou shouldst then have so besought the Tathagata, the Tathagata might have rejected the appeal even to the second time, but the third time he would have granted it. Thine, therefore, O Ananda, is the fault, thine is the offence!”

Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said: ‘ Therefore, O brethren—ye to whom the truths I have perceived have been made known by me— having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may con¬ tinue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men! ‘Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the; good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?’ They are these: The four earnest meditations. The fourfold great struggle against sin. The four roads to saintship. The five moral powers. The five organs of spiritual sense. The seven kinds of wisdom, and The noble eightfold path. These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!

Now the Blessed One addressed Afunda, the worker in metals, and said: ‘ Whatever dried boar’s flesh, Aunda, is left over to thee, that bury in a hole. I see no one, Afunda, on earth nor in Mira’s heaven, nor in Brahma’s heaven, no one among Samaras and Brihmawas, among gods and men, by whom, when he has eaten it, that food can be assimilated, save by the Tathigata.’ ‘ Even so, Lord!’ said Aunda, the worker in metals, in assent, to the Blessed One. And what¬ ever dried boar’s flesh remained over, that he buried in a hole.

And the Blessed One addressed the vener¬ able Ananda, and said: ‘ Now it may happen, Ananda, that some one should stir up remorse in /dunda the smith, by saying, “ This is evil to thee, Wunda, and loss to thee in that when the Tathagata had eaten his last meal from thy provision, then he died.” Any such remorse, Ananda, in /dunda the smith should be checked by saying, “ This is good to thee, /dunda, and gain to thee, in that when G 2 the Tath&gata had eaten his last meal from thy provision, then he died. From the very mouth of the Blessed One, Aunda, have I heard, from his own mouth have I received this saying, ‘ These two offerings of food are of equal fruit, and of equal profit, and of much greater fruit and much greater profit than any other — and which are the two? The offering of food which, when a Tathhgata has eaten, he attains to supreme and perfect insight; and the offering of food which, when a Tathigata has eaten, he passes away by that utter passing away in which nothing whatever remains behind— these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any others. There has been laid up by Aunda the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redound¬ ing to the inheritance of heaven, and of sovereign power.’ ” In this way, Ananda, should be checked any remorse in Aunda the smith.’

Now at that time the twin Sala trees were all one mass of bloom with flowers out of season 1; and all over the body of the Tathdgata these dropped and sprinkled and scattered themselves, out of reverence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and hea¬ venly sandal-wood powder came falling from the sky, and all over the body of the Tathagata they descended and sprinkled and scattered them¬ selves, out of reverence for the successor of the Buddhas of old. And heavenly music was sounded in the sky, out of reverence for the successor of the Buddhas of old. And heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old!

Then the Blessed One addressed the vene¬ rable Ananda, and said: ‘ The twin Sala trees are all one mass of bloom with flowers out of season; all over the body of the Tathdgata these drop and sprinkle and scatter themselves, out of rever¬ ence for the successor of the Buddhas of old. And heavenly Mandarava flowers, too, and heavenly sandal-wood powder come falling from the sky, and all over the body of the Tathdgata they descend and sprinkle and scatter themselves, out of reverence for the successor of the Buddhas of old. And heavenly music sounds in the sky, out of reverence for the successor of the Buddhas of old. And hea¬ venly songs come wafted from the skies, out of rever¬ ence for the successor of the Buddhas of old!’

And the venerable Ananda said to the Blessed One: ‘The venerable Up&vawa has long CH. been in close personal attendance and service on the Blessed One. And now, at the last moment, the Blessed One is not pleased with Upava^a, and has said to him, “ Stand aside, O brother, stand not in front of me! ” What may be the cause and what the reason that the Blessed One is not pleased with Upava/za, and speaks thus with him?’ xo. ‘In great numbers, Ananda, are the gods of the ten world-systems assembled together to be¬ hold the Tathhgata. For twelve leagues, Ananda, around the Sala Grove of the Mallas, the Upavattana of Kusinara, there is no spot in size even as the pricking of the point of the tip of a hair which is not pervaded by powerful spirits \ And the spirits, Ananda, are murmuring, and say, “ From afar have we come to behold the Tathagata. Few and far between are the Tathagatas, the Arahat Buddhas who appear in the world: and now to-day, in the last watch of the night, the death of a Tathigata will take place; and this eminent brother stands in There is no comment on nittfidana, but there can be little doubt that Childers’s conjectural reading is correct. front of the Tathagata, concealing him, and in his last hour we are prevented from beholding the Tathagata;” thus, Ananda, do the spirits murmur.’

‘And they, Ananda, who shall die while they, with believing heart, are journeying on such pilgrim¬ age, shall be reborn after death, when the body shall dissolve, in the happy realms of heaven.’

‘ What are we to do, Lord, with the remains of the Tathagata?’ ‘ Hinder not yourselves, Ananda, by honouring the remains of the Tathigata. Be zealous, I beseech you, Ananda, in your own behalf! Devote your¬ selves to your own good! Be earnest, be zealous, be intent on your own good! There are wise men, Ananda, among the nobles, among the Brahmans, among the heads of houses, who are firm believers in the Tath&gata; and they will do due honour to the remains of the Tathagata.’ CH.

‘ And on account of what circumstance, Ananda, is a Tathigata, an Arahat-Buddha, worthy of a dagaba? ‘ At the thought, Ananda, “ This is the dagaba of that Blessed One, of that Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a Tathigata, an Arahat-Buddha, is worthy of a digaba.’

‘ And on account of what circumstance, Ananda, is a Pa^eka-Buddha worthy of a dagaba? ‘ At the thought, Ananda, “ This is the dagaba of that Blessed One, of that PaA£eka-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a PaA&eka-Buddha is worthy of a digaba.

1 And on account of what circumstance, Ananda, is a true hearer of the Blessed One, the Arahat-Buddha, worthy of a digaba? ‘ At the thought, Ananda, “ This is the digaba of that true hearer of the Blessed Arahat-Buddha,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a true hearer of the Blessed One, the Arahat-Buddha, is worthy of a dagaba.

‘And on account of what circumstance, Ananda, is a king of kings worthy of a dagaba? ‘At the thought, Ananda, “ This is the digaba of that righteous king who ruled in righteousness,” the hearts of many shall be made calm and happy; and since they there had calmed and satisfied their hearts they will be reborn after death, when the body has dissolved, in the happy realms of heaven. It is on account of this circumstance, Ananda, that a king of kings is worthy of a dagaba. ‘ These four, Ananda, are the persons worthy of a dagaba.’

‘ Brethren, there are these four wonderful and marvellous qualities in a king of kings. What are the four? ‘ If, brethren, a number of nobles, or Brahman, or heads of houses, or Samaras should come to visit a king of kings, they are filled with joy on behold¬ ing him; and if the king of kings should then speak, they are filled with joy at what is said; while they are ill at ease, brethren, when the king of kings is silent.

‘That royal city Kusavad, Ananda, was mighty, and prosperous, and full of people, crowded with men, and provided with all things for food 1. Just, Ananda, as the royal city of the gods, A/akamanda by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kusavad mighty and prosperous, full of people, crowded with men, and provided with all kinds of food.

Then thought the mendicant Subhadda: ‘ This have I heard from fellow mendicants of mine, old and well stricken in years, teachers and CH. disciples, when they said: “ Sometimes and full seldom do Tathagatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Samara Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samara Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty.’

And when he had come there he said to the venerable Ananda: 1 Thus have I heard from fellow r mendicants of mine, old and well stricken in years, teachers and disciples, when they said: “ Sometimes and full seldom do Tathagatas appear in the world, the Arahat Buddhas.” Yet this day, in the last watch of the night, the final passing away of the Sama/za Gotama will take place. Now a certain feeling of uncertainty has sprung up in my mind; and this faith have I in the Samazza Gotama, that he, methinks, is able so to present the truth that I may get rid of this feeling of uncertainty. O that I, even I, Ananda, might be allowed to see the Samara Gotama! ’

Then Subhadda, the mendicant, went in to the place where the Blessed One was, and saluted him courteously, and after exchanging with him the compliments of esteem and of civility, he took his seat on one side. And when he was thus seated, Subhadda, the mendicant, said to the Blessed One: ‘ The Brahmans by saintliness of life 1, Gotama, who are heads of companies of disciples and students, teachers of students, well known, renowned, founders of schools of doctrine, esteemed as good men by the multitude—to wit, Pfirawa Kassapa, Makkhali of the cattle-pen, Afita of the garment of hair, KaA§ayana of the Pakudha tree, Sa^'aya the son of the Be¬ la///zi slave-girl, and Niga;z//za of the Natha clan —have they all, according to their own assertion, thoroughly understood things? or have they not? or are there some of them who have understood, and some who have not 1? ’

When the Blessed One died there arose, at the moment of his passing out of existence, a mighty earthquake, terrible and awe-inspiring: and the thunders of heaven burst forth.

When the Blessed One died, Brahmi Sahampati, at the moment of his passing away from exist¬ ence, uttered this stanza: ‘ They all, all beings that have life, shall lay Aside their complex form—that aggregation Of mental and material qualities, That gives them, or in heaven or on earth, Their fleeting individuality! E’en as the teacher—being such a one, II 7 Unequalled among all the men that are, Successor of the prophets of old time, Mighty by wisdom, and in insight clear— Hath died 1! ’

When the Blessed One died, Sakka, the king of the gods, at the moment of his passing away from existence, uttered this stanza: ‘ They’re transient all, each being’s parts and powers, Growth is their nature, and decay. They are produced, they are dissolved again: And then is best, when they have sunk to rest 2!’ ‘ Whatever exists is without endurance. And hence the terms “ flourishing ” and “ decaying.” A man is born, and then he dies. Oh, the happiness of escaping from this condition! ’ The very meaning which is here the most essential connotation of sankhara is lost in the phrase ‘whatever exists.’ By a misap¬ prehension of the, no doubt, difficult word Dhamma, which, however, never means ‘ term,’ the second clause has lost its point. And by a grammatical blunder the third clause in the Chinese con¬ fines the doctrine, erroneously, to man. In a Chinese tale, called

‘There are spirits, brother Ananda, in the sky, but of worldly mind, who dishevel their hair and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: “ Too soon has the ment, ‘ Even the spirits, brethren, become extinct.’ It is no doubt true that all spirits, from the lowest to the highest, from the most insignificant fairy to the God of theological speculation, are re¬ garded as temporary. But when they cease to exist as gods or spirits (devatfi), they do not go out, they are not extinguished (vi^Myanti); they continue to exist in some other form. And though that other form would, from the European point of view, be a different being, as there would be no continuity of conscious¬ ness, no passage of a ‘ soul’ from the one to the other; it would, from the Buddhist point of view, be the same being, as it would be the resultant effect of the same Karma. There would follow on the death of a devata, not extinction, but a transmutation of force, a transmigration of character, a passing on, an inheritance of Karma. Only in the exceedingly rare case of an anagamin, of which an instance will be found above, Chap. II, § 7, could it be said that a spirit becomes extinct. The expression ‘of worldly mind,’ here and above in V, 11, is in Pali pa/^avi-sawwiniyo, an ambiguous phrase which has only been found in this connection. Buddhaghosa says merely, ‘ because they made (mapetva) an earth in heaven.’ This gloss again may be taken either in a figurative or in a literal sense; but, if not impossible, it is at least unlikely that the good commentator means calmly to state that the angels created a floor in the skies—for the greater convenience of tumbling! The word seems to me also to be opposed to vltarfigfi, ‘free from passion,’ and I have therefore taken it in a spiritual sense. There is a third possibility, viz. that it is used in an intellectual sense, ‘ having the idea of the world present to their mind; ’ and this would be in accordance with the more usual use of sa»mi. But how easily, especially in Buddhism, the intellectual merges into the religious may be seen from such a phrase as mara«a-saMino, used at Mahavaw/sa 33 of the bhikkhus. Compare also above, III, 14. Blessed One died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world! ” ’ ‘ There are spirits, too, Ananda, on the earth, and of worldly mind, who tear their hair' and weep, and stretch forth their arms and weep, fall prostrate on the ground, and roll to and fro in anguish at the thought: “ Too soon has the Blessed one died! Too soon has the Happy One passed away! Too soon has the Light gone out in the world! ” ‘ But the spirits who are free from passion bear it, calm and self-possessed, mindful of the saying which begins, “ Impermanent indeed are all component things. How then is it possible [that such a being should not be dissolved]? ” ’

‘But what, Lord, is the purpose of the spirits?’ ‘Your purpose, O Vhse?^as, is this, Let us carry the body of the Blessed One, by the south and out¬ side, to a spot on the south, and outside of the city,— paying it honour, and reverence, and respect, and homage, with dance and song and music, with gar¬ lands and perfumes,—and there, to the south of the city, let us perform the cremation ceremony. But the purpose of the spirits, Vase?^as, is this, Let us carry the body of the Blessed One by the north to the north of the city, and entering the city by the north gate, let us bring it through the midst of the city into the midst thereof. And going out again by the eastern gate,—paying honour, and reverence, and respect, and homage to the body of the Blessed One, with heavenly dance, and song, and music, and garlands, and perfumes,—let us carry it to the shrine of the Mallas called Maku?a-bandhana, to the east of the city, and there let us perform the crema¬ tion ceremony.’ ‘ Even according to the purpose of the spirits, so, Lord, let it be! ’

Then immediately all Kusinarh down even to the dust bins and rubbish heaps became strewn knee-deep with Mand^rava flowers from heaven! and while both the spirits from the skies, and the Mallas of Kusinara upon earth, paid honour, and reverence, and respect, and homage to the body of the Blessed One, with dance and song and music, with garlands and with perfumes, they carried the body by the north to the north of the city; and entering the city by the north gate they carried it through the midst of the city into the midst thereof; and going out again by the eastern gate they carried it to the shrine of the Mallas, called Maku^a-bandhana; and there, to the east of the city, they laid down the body of the Blessed One \

And the venerable Maha Kassapa saw the naked ascetic coming in the distance; and when he had seen him he said to the naked ascetic: ‘ O friend! surely thou knowest our Master?’ ‘Yea, friend! I know him. This day the Samara Gotama has been dead a week! That is how I obtained this Mandarava flower.’

And when the body of the Blessed One had been burnt up, there came down streams of water from the sky and extinguished the funeral pile of the Blessed One; and there burst forth streams of water from the storehouse of the waters (beneath the earth), and extinguished the funeral pile of the Blessed One. The Mallas of Kusinard also brought water scented with all kinds of perfumes, and ex¬ tinguished the funeral pile of the Blessed One \ in Burma, and those in Ceylon who belong to the Amara-purasamagama, are more in accordance with ancient custom in wearing the robe ordinarily over both shoulders.

And the Brahman of Vetk adlpa heard the news that the Blessed One had died at Kusinara. And the Brahman of Ve^adipa sent a messenger to the Mallas, saying, ‘ The Blessed One belonged to the soldier caste, and I am a Brihman. I am worthy to receive a portion of the relics of the Blessed One. Over the remains of the Blessed One will I put up a sacred cairn, and in their honour will I celebrate a feast!’

‘ Do thou then, O Brahman, thyself divide the remains of the Blessed One equally into eight parts, with fair division V ‘ Be it so, sir!’ said Do7*a, in assent, to the assemCH. bled brethren. And he divided the remains of the Blessed One equally into eight parts, with fair division. And he said to them: ‘ Give me, sirs, this vessel, and I will set up over it a sacred cairn, and in its honour will I establish a feast.’ And they gave the vessel to Dona the Brahman.

Then the king of Magadha, A^atasattu, the son of the queen of the Videha clan, made a mound in Rd^agaha over the remains of the Blessed One, and held a feast. And the Liii/lavis of Vesali made a mound in Vesali over the remains of the Blessed One, and held a feast. And the Bulis of Allakappa made a mound in Allakappa over the remains of the Blessed One, and held a feast. And the Koliyas of Ramagdma made a mound in Ramagama over the remains of the Blessed One, and held a feast. tVt Sfr-kv'-APj cq tC.. Ivy \ And Ve/z&adtpaka the Brdhman made a mound in Ve/^adlpa over the remains of the Blessed One, and held a feast. And the Mallas of Pava made a mound in P&va over the remains of the Blessed One, and held a feast. And the Mallas of Kusinara made a mound in Kusinclrd over the remains of the Blessed One, and held a feast. And Do»a the Brahman made a mound over the vessel in which the body had been burnt, and held a feast. And the Moriyas of Pipphalivana made a mound over the embers, and held a feast. Thus were there eight mounds [Thhpas] for the remains, and one for the vessel, and one for the embers. This was how it used to be x.

Eight measures of relics there were of him of the far-seeing eye, Of the best of the best of men. In India seven are worshipped, And one measure in Rdmagima, by the kings of the serpent race. One tooth, too, is honoured in heaven, and one in Gandhara’s city, One in the Kalinga realm, and one more by the N&ga race. Through their glory the bountiful earth is made bright with offerings painless— For with such are the Great Teacher’s relics best honoured by those who are honoured, By gods and by Nagas and kings, yea, thus by the noblest of monarchs— Bow down with clasped hands! Hard, hard is a Buddha to meet with through hundreds of ages!]

‘So long, O Bhikkhus, as my knowledge and insight were not quite clear, regarding each of these four noble truths in this triple order, in this twelve¬ fold manner—so long was I uncertain whether I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Sama/zas and Brihmans, or of gods or men.

‘But as soon, O Bhikkhus, as my knowledge T 53 and insight were quite clear regarding each of these four noble truths, in this triple order, in this twelvefold manner—then did I become certain that I had attained to the full insight of that wisdom which is unsurpassed in the heavens or on earth, among the whole race of Samaras and Brahmans, or of gods or men.

And when the royal chariot wheel of the truth had thus been set rolling onwards by the Blessed One, the gods of the earth gave forth a shout, saying: ‘ In Bendres, at the hermitage of the Migadaya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One—that wheel which not by any Sama/za or Brahman, not by any god, They are in Pdli ya m kira^i samudaya-dhammaw, sabba m ta m nirodha-dhammaw, literally, ‘whatever has the quality of beginning, that has the quality of ceasing.’ not by any Brahma or Mara, not by any one in the universe, can ever be turned back!’

And when they heard the shout of the gods of the earth, the attendant gods of the four great kings 1 (the guardian angels of the four quarters of the globe) gave forth a shout, saying: ‘ In Benares, at the hermitage of the Migadiya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One—that wheel which not by any Samara or Brahman, not by any god, not by any Brahma or Mara, not by any one in the universe, can ever be turned back!’

[And thus as the gods in each of the heavens heard the shout of the inhabitants of the heaven beneath, they took up the cry until the gods in the highest heaven of heavens] gave forth the shout, saying: ‘ In Benires, at the hermitage of the Migadaya, the supreme wheel of the empire of Truth has been set rolling by the Blessed One—that wheel which not by any Samara or Brahman, not by any god, not by any Brahma or Mara, not by any one in the universe, can ever be turned back 2!’

Paranimmitavasavatti Deva.

And thus, in an instant, a second, a moment, the sound went up even to the world of Brahma: and this great ten-thousand-world-system quaked and trembled and was shaken violently, and an immeasurable bright light appeared in the universe, beyond even the power of the gods!

Now at that time many very distinguished and wealthy Brahmans were staying at Manasaka/a— to wit, Afankl the Brahman, Tarukkha the Brahman, Pokkharasati the Brahman, Gamissom the Brah¬ man, Todeyya the Brahman, and other very distin¬ guished and wealthy Brahmans 2. Aanki lived at Opasada, Tarukkha lived at lAAAagala, i68 CH.

The young Brahman Vasettka spake thus: ‘ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma 2 —I mean that which has been announced by the Brahman Pokkarasati.’

The young Brahman Bharadva^ra spake thus: Pokkharas^di (sic MS.) lived at Ukka//^a, Gazzussozzi lived at Savatthi, and Todeyya lived at Tudigama. There is some difference in the MSS. as to the spelling of these names: T. reads.Sank!; P. T. and D. Pokkharas&ti (Sanskrit Paushkarasadi); P. Ganuyoni, T. Garcusozzi, D. Ganusoni; P. Toreyya, and Burnouf Nodeyya (which is possibly merely a misread¬ I think it very probable that the other names are also those of subsequent converts. Buddhaghosa adds that because Manasaka/a was a pleasant place the Brahmans had built huts there on the bank of the river and fenced them in, and used to go and stay there from time to time to repeat their mantras. ‘ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma—I mean that which has been announced by the Brahman Tarukkha.’

But neither was the young Brahman Vase/Ma able to convince the young Brahman Bharadva^a, nor was the young Brahman Bharadvafa able to convince the young Brahman Vase/^a.

Then the young Brahman Vise^a said to the young Brahman Bharadvajm: ‘That Samara Gotama, Bharadva/a, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now staying at Manasaka/a, in the mango grove, on the bank of the river A/§iravatl, to the south of Manasaka/a. Now regarding that vener¬ able Gotama, such is the high reputation that has been noised abroad, that he is said to be “ a fully enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a blessed Buddha 1.” Come, then, Bhiradva^a, let us go to the place where the Samara Gotama is; and when we have come there, let us ask the Samara Gotama touch¬ ing this matter. What the Samawa Gotama shall declare unto us, that let us bear in mind.’ ‘Very well, my friend!’ said the young Brahman Bharadva^ia, in assent, to the young Br&hman Vase/^a.

Then the young Brahman Vase^a and the young Brahman Bharadva/a went on to the place where the Blessed One was. CH. And when they had come there, they exchanged with the Blessed One the greetings and compli¬ ments of friendship and civility, and sat down beside him. And while they were thus seated the young Brihman Vase^/Ja said to the Blessed One: ‘ As we, Gotama, were taking exercise and walking up and down, there sprung up a con¬ versation between us on which was the true path and which the false. I said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmd—I mean that which has been announced by the Brahman Pokkarasati.” ‘ Bharadvifa said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi—I mean that which has been announced by the Brihman Tarukkha.” ‘ Regarding this matter, Gotama, there is a strife, a dispute, a difference of opinion between us.’

‘ So you say, Vase^a, that you said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma—I mean that which has been announced by the Brahman Pokkarasati.” ‘ While Bhdradva^a said thus: ‘ “ This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahmi—I mean that which has been announced by the Brdhman Tarukkha.” I7X ‘Wherein, then, O Vase^a, is there a strife, a dispute, a difference of opinion between you 1?’

‘ Concerning the true path and the false, Gotama. Various Brahmans, Gotama, teach various paths — the Addhariya Brahmans, the Tittiriya Brahmans, the AAandoka Brahmans, the AAandava Brahmans, the Brahma/fariya Brahmans 2. Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma? ‘ J ust, Gotama, as near a village or a town there are many and various paths 3, yet they all meet together in the village—just in that way are all the various paths taught by various Brahmans—the Addhariya Brahmans, the Tittiriya Brahmans, the AAandoka Brahmans, the AVzandava Brahmans, the Brahmaiariya Brahmans. Are all these saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?’

‘But then, VasezV&a, is there a single one of the Brahmans versed in the Three Vedas who has ever seen Brahma face to face? ’ ‘ No, indeed, Gotama.’ ‘ But is there then, Vase??/za, a single one of the teachers of the Brahmans versed in the Three Vedas who has seen Brahmd face to face?’ ‘ No, indeed, Gotama!’ ‘ But is there then, Vase/^a, a single one of the pupils of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face?’ ‘No, indeed, Gotama!’ ‘ But is there then, Vase??^a, a single one of the Brahmans up to the seventh generation who has seen Brahma face to face?’ ‘No, indeed, Gotama!’

‘Well then, Vase??^a, those ancient i?z’shis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chaunted, uttered, or composed, the Brahmans of to-day chaunt over again or repeat; intoning or reciting exactly as has been intoned or recited—to wit, A^/zaka, Vamaka, Vimadeva, Vessdmitta, Yamataggi, Angirasa, Bhiradvi^a, Vase/z'/ka, Kassapa, and Bhagu 1 —did even they speak thus, saying: “We know it, we have seen it, where Brahmi is, whence Brahma is, whither Brahma is?” ’ ‘Not so, Gotama!’

‘ Then you say, Visez'z'/fci [that not one of the Brahmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahma face to face. And that even the A’z'shis of old, the authors and utterers of the verses, of the ancient form of words which the Brahmans of to-day so carefully intone and recite precisely as they have been handed down—even they did not pretend to know or to have seen where or whence or whither Brahmi is] k So that the Brdhmans versed in the Three Vedas have forsooth said thus: “ What we know not, what we have not seen, to a state of union with that we can show the way, and can say: ‘ This is the straight path, this is the direct way which leads him, who acts according to it, into a state of union with Brahma!”’ ‘ Now what think you,VaseAf/«a? Does it not follow, this being so, that the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’

‘ Verily, Vase/// 5 a, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence! ‘ Just, Vase/Ma, as when a string of blind men are clinging one to the other 2, neither can the foremost CH. see, nor can the middle one see, nor can the hindmost see—just even so, methinks, Vase^/Ja, is the talk of the Br&hmans versed in the Three Vedas but blind talk: the first sees not, the middle one sees not, nor can the latest see. The talk then of these Brahmans versed in the Three Vedas turns out to be ridiculous, mere words, a vain and empty thing! ’

‘ Now what think you, Vase///za? The Brah¬ mans versed in the Three Vedas, who can very well—like other, ordinary, folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set—are those Brahmans, versed in the Three Vedas, able to point out the way to a state of union with the sun or the moon, saying: “ This is the straight path, this the direct way which leads him, who acts according to it, to a state of union with the sun or the moon? ” ’ ‘ Certainly not, Gotama!’

‘So you say, Vctse/'Z/fca, that the Brahmans [are not able to point out the way to union with that holding each the other, and vainly, and with tears, seeking both their guide and the path—came to a miserable end 1 which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahmi]. And you further say that even the Ab'shis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen l] 1 Now what think you, V£se#/£a? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Brihmans versed in the Three Vedas is foolish talk!’

‘And just even so, Vase/^a, though you say that the Brhhmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma]. And you further say that even the i?fshis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahmh is. Yet these Brihmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vase///*za? Does it not follow that, this being so, the talk of the Brihmans, versed though they be in the Three Vedas, is foolish talk?’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk! ’ ‘Very good, Vdse///£a. Verily then, Vase/Ma, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen— such a condition of things has no existence.’ ‘ And when so asked he should answer “ No.” ’ ‘And people should say to him, “ But then, good friend, you are making a staircase to mount up into something—taking it for a mansion—which, all the while, you know not, neither have seen! ” ‘ And when so asked he should answer “Yes.” ’ ‘Now what think you, VaseZ/Aa? Would it not turn out, that being so, that the talk of that man was foolish talk? ’ ‘ In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk! ’

‘And just even so, Vase^a, though you say that the Brahmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma], And you further say that even the i?/shis of old, [whose [ii] N CH. words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vdse/^a? Does it not follow that, this being so, the talk of the Brahmans versed in the Three V edas is foolish talk? ’ ‘ In sooth, Gotama, that being so, it follows that the talk of the Br&hmans versed in the Three Vedas is foolish talk!’

‘In just the same way, Vase^a, do the Brahmans versed in the Three Vedas — omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brihmans—say thus: “ Indra we call upon, Soma we call upon, Varu»a we call upon, Isana we call upon, Pafapati we call upon, Brahmi we call upon, Mahiddhi we call upon, Yama we call upon 1!” Verily, Vase///£a, that those Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brahmans—that they, by reason of their in¬ voking and praying and hoping and praising, should, after death and when the body is dissolved, become united with Brahma—verily such a condition of things has no existence!’

‘Now with these five hindrances, Vdse^a, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled.

‘ And verily, Vase////a, that Brahmans versed and explains it by onaha. in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans—veiled, hindered, obstructed, and entangled by these Five Hindrances —that these Brihmans should after death, on the dissolution of the body, become united to Brahma— such a condition of things has no existence.’

‘ Now what think you, Vase/^a, and what have you heard from the Brihmans aged and wellstricken in years, when the learners and teachers are talking together? Is Brahma in possession of wives and wealth, or is he not 1?’ ‘ He is not, Gotama.’ ‘ Is his mind full of anger, or free from anger?’ ‘ Free from anger, Gotama.’ ‘ Is his mind full of malice, or free from malice?’ ‘ Free from malice, Gotama.’ ‘ Is his mind depraved, or pure 2?’ ‘ It is pure, Gotama.’ ‘ Has he self-mastery, or has he not 3?’ ‘ He has, Gotama.’

‘Then you say, Vdse//^a, that the Brahmans are in possession of wives and wealth, and that Brahma is not. Can there, then, be agreement and likeness between the Brahmans with their wives and pro¬ perty, and Brahmi, who has none of these things?’ ‘Certainly not, Gotama!’

‘Very good, Vise/^a. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy should after death, when the body is dis¬ solved, become united with Brahmi, who has none of these things—such a condition of things has no existence.’

‘Then you say, too, Vdse//^a, that the Brah¬ mans bear anger and malice in their hearts, and are sinful and uncontrolled, whilst Brahma is free from anger and malice, and sinless, and has self-mastery. Now can there, then, be concord and likeness be¬ tween the Br&hmans and Brahma?’ ‘Certainly not, Gotama!’

‘ Very good, Vase/^a. That these Brahmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled,

‘So that thus then, Vise///za, the Brahmans, versed though they be in the Three Vedas, while they sit down (in confidence), are sinking down (in the mire) 1; and so sinking they are arriving only at despair, thinking the while that they are crossing over into some happier land. ‘ Therefore is it that the threefold wisdom of the Brahmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called destruction! ’

When he had thus spoken, the young Brah¬ man Vdse///£a said to the Blessed One: ‘ It has been told me, Gotama, that the Samara Gotama knows the way to the state of union with Brahma.

‘ That man, Vhse///za, born and brought up at Manasaka/a might, if he were asked the way to Manasaka/a, fall into doubt and difficulty, but to the Tathagata, when asked touching the path which leads to the world of Brahma, there can be neither doubt nor difficulty. For Brahmi, I know, Vase//^a, and the world of Brahma, and the path which leadeth unto it. Yea, I know it even as one who has entered the Brahmi world, and has been born within it!’

When he had thus spoken, Vase/// 5 a the young Brahman said to the Blessed One: ‘So has it been told me, Gotama, even that the Samara Gotama knows the way to a state of union with Brahma. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brihman race! ’

Then the Blessed One spake, and said: ‘ 1 Know, Vise//^a, that 1 (from time to time) a Tathagata is born into the world, a fully Enlight¬ ened One, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha 1. He, by him¬ self, thoroughly understands, and sees, as it were, face to face this universe—the world below with all its spirits, and the worlds above, of Mffra and of Brahmi — and all creatures, Samaras and Brah¬ mans, gods and men, and he then makes his knowledge known to others. The truth doth he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness.

‘When he has thus become a recluse he passes a life self-restrained according to the rules of the Patimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy 1!’ The First Sila is an expansion of the Ten Precepts (‘Buddhism,’ p. 160), but omitting the fifth, against the use of intoxicating drinks. The Second Sila is a further expansion of the first and then of the last four, and finally of the fourth Precept. The Third Sila is directed against auguries, divinations, prophecies, astrology, quackery, ritualism, and the worship of Gods (including Brahma). reads better without them; but they are interesting in themselves, and the third is especially valuable as evidence of ancient customs and beliefs.

‘Or whereas some Samara-Brihmans, who live on the food provided by the faithful, continue addicted to injuring plants or vegetables: that is to say, the germs arising from roots, the germs arising from trunks of trees, the germs arising from joints, the germs arising from buds, or the germs arising from seeds. He, on the other hand, refrains from injuring such plants or animals. ‘ This, too, (&c., see § II, 2.)

‘Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue addicted to storing up property: that is to say, meat, drink, clothes, equipages, beds, perfumes, and grain. He, on the other hand, refrains from storing up such property. ‘This, too, (&c., see § II, 2.)

‘ Or whereas some Samara-Brhhmans, who live on the food provided by the faithful, continue addicted to witnessing public spectacles: that is to say, dancing, singing, concerts, theatrical representa¬ tions, recitations, instrumental music, funeral cere¬ monies, drummings, balls, gymnastics, tumblings, feasts in honour of the dead, combats between elephants, horses, buffaloes, bulls, goats, rams, cocks, and quails, cudgel playing, boxing, wrestling, fencing, musters, marching, and reviews of troops. He, on the other hand, refrains from such public spectacles.

‘Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue addicted to occupying their time with games detri¬ mental to their progress in virtue: that is to say, with a board of sixty-four squares, or of one hun¬ dred squares; tossing up; hopping over diagrams formed on the ground; removing substances from a heap without shaking the remainder; dicing; trapball; sketching rude figures; tossing balls; blowing trumpets; ploughing matches; tumbling; forming mimic windmills; guessing at measures; chariot races; archery; shooting marbles from the fingers; guessing other people’s thoughts; and mimicking other people’s acts. He, on the other hand, refrains from such games detrimental to virtue. ‘ This, too, (&c., see $ II, 2.)

‘Or whereas some Samawa-Brahmans, who live on the food provided by the faithful, continue addicted to the use of elevated and ornamented couches or things to recline upon: that is to say, of large couches; ornamented beds; coverlets with long fleece; embroidered counterpanes; woollen coverlets, plain or worked with thick flowers; cotton coverlets, worked with knots, or dyed with figures of animals; fleecy carpets; carpets inwrought with gold or with silk; far-spreading carpets; rich ele¬ phant housings, trappings, or harness; rugs for chariots; skins of the tiger or antelope; and pillows or cushions ornamented with gold lace or embroi¬ dery. He, on the other hand, refrains from the use of such elevated or ornamented couches or things to recline upon. ‘ This, too, (&c., see $ II, 2.) [II] o CH.

‘ Or whereas some Sama»a-Brahmans, who live on the food provided by the faithful, continue addicted to the use of articles for the adornment of their persons: that is to say, unguents; fragrant oils; perfumed baths; shampooings; mirrors; anti¬ mony for the eyebrows and eyelashes; flowers; cosmetics; dentifrices; bracelets; diadems; hand¬ some walking-sticks; tiaras; swords; umbrellas; embroidered slippers; fillets; jewelry; fans of the buffalo tail; and long white garments. He, on the other hand, refrains from the use of such articles for the adornment of the person. ‘ This, too, (&c., see § II, 2.)

‘ Or whereas some Sama^a-Brihmans, who live on the food provided by the faithful, continue addicted to mean talk: that is to say, tales of kings, of robbers, or of ministers of state; tales of arms, of war, of terror; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relation¬ ships, equipages, streets, villages, towns, cities, pro¬ vinces, women, warriors, demigods; fortune-telling; hidden treasures in jars; ghost stories; empty tales; disasters by sea; accidents on shore; things which are, and things which are not. He, on the other hand, refrains from such mean conversation. ‘ This, too, (&c., see § II, 2.)

‘ Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue addicted to performing the servile duties of a gobetween: that is to say, between kings, ministers of state, soldiers, Brahmans, people of property, or young men, who say, “Come here!” “Go there!” “ Take this to such a place! ” “ Bring that here! ” But he refrains from such servile duties of a messenger. ‘ This, too, (&c., see § II, 2.)

‘Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue addicted to hypocrisy: that is to say, they speak much; they make high professions; they disparage others; and they are continually thirsting after gain. But he refrains from such hypocritical craft. ‘ This, too, (&c., see § II, 2.)’ o 2 CH. The Long Paragraphs on Conduct.

‘Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts, by such lying practices as these: that is to say, by divination from marks on the body; by auguries; by the interpreta¬ tion of prognostics, of dreams, and of omens, good or bad; by divinations from the manner in which cloth and other such things have been bitten by rats; by sacrifices to the god of fire, offerings of Dabba grass, offerings with a ladle, offerings of husks, of bran, of rice, of clarified butter, of oil, and of liquids ejected from the mouth; and by bloody sacrifices; by teaching spells for preserving the body, for determining lucky sites, for protecting fields, for luck in war, against ghosts and goblins, to secure good harvests, to cure snake bites, to serve as antidotes for poison, and to cure bites of scorpions or rats; by divination, by the flight of hawks, or by the croaking of ravens; by guessing at length of life; by teaching spells to ward off wounds; and by pretended knowledge of the lan¬ guage of beasts.— ‘ He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. ‘ This, too, (&c., see § II, 2.)

‘ Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts, by such lying practices as these: that is to say, by explaining the good and bad points in jewels, sticks, garments, swords, arrows, bows, weapons of war, women, men, youths, maidens, male and female slaves, elephants, horses, bulls, oxen, goats, sheep, fowl, snipe, iguanas, long-eared creatures, turtle, and deer.— ‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. ‘This, too, (&c., see § II, 2.)

‘Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by predicting— ‘ “There will be an eclipse of the moon.” “There will be an eclipse of the sun.” “There will be an eclipse of a planet.” “ The sun and the moon will be in conjunction.” “The sun and the moon will be in CH. opposition.” “ The planets will be in conjunction.” “The planets will be in opposition.” “There will be falling meteors, and fiery coruscations in the atmo¬ sphere.” “ There will be earthquakes, thunderbolts, and forked lightnings.” “ The rising and setting of the sun, moon, or planets will be cloudy or clear.” And then: “The eclipse of the moon will have such and such a result.” “The eclipse of the sun will have such and such a result.” “ The eclipse of the moon will have such and such a result.” “The sun and the moon being in conjunction will have such and such a result.” “ The sun and the moon being in opposition will have such and such a result.” “The planets being in conjunction will have such and such a result.” “ The planets being in opposition vail have such and such a result.” “ The falling meteors and fiery coruscations in the atmosphere will have such and such a result.” “ The earth¬ quakes, thunderbolts, and forked lightnings will have such and such a result.” “ The rising and setting of the sun, moon, or planets, cloudy or clear, will have such and such a result.” ‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. ‘ This, too, (&c., see § II, 2.)

‘Or whereas some Samara-Brihmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by predicting— ‘ “ There will be an abundant rainfall.” “There will be a deficient rainfall.” “ There will be an abundant harvest.” “ There will be famine.” “There will be tranquillity.” “There will be disturbances.” “The season will be sickly.” “ The season will be healthy.” Or by drawing deeds, making up accounts, giving pills, making verses, or arguing points of casuistry— ‘ He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. ‘ This, too, (&c., see § II, 2.)

‘Or whereas some Sama«a-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by giving advice touching the taking in marriage, or the giving in marriage; the forming of alliances, or the dissolution of connections; the calling in property, or the laying of it out. By teaching spells to procure prosperity, or to cause adversity to others; to remove sterility; to produce dumbness, locked-jaw, deformity, or deafness. By obtaining oracular responses by the aid of a mirror, or from a young girl, or from a god. By worshipping the sun, or by worshipping Brahmi; by spitting fire out of their mouths, or by laying hands on people’s heads— ‘He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. ‘This, too, (&c., see § II, 2.)

‘Or whereas some Samara-Brahmans, who live on the food provided by the faithful, continue to gain a livelihood by such low arts and such lying practices as these: that is to say, by teaching the ritual for making vows and performing them; for blessing fields; for imparting virility and rendering impotent; for choosing the site of a house; for performing a house-warming. By teaching forms of words to be used when cleansing the mouth, when bathing, and when making offerings to the god of CH. fire. By prescribing medicines to produce vomiting or purging, or to remove obstructions in the higher or lower intestines, or to relieve head-ache. By preparing oils for the ear, collyriums, catholicons, antimony, and cooling drinks. By practising cau¬ tery, midwifery, or the use of root decoctions or salves— ‘ He, on the other hand, refrains from seeking a livelihood by such low arts, by such lying practices. ‘ This, too, (&c., see § II, 2.)’

‘Just, VcLse/Z/za, as a mighty trumpeter makes himself heard—and that without difficulty—in all the four directions; even so of all things that have shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt love. ‘Verily this, Vase/^a, is the way to a state of union with Brahma.

‘ Just, VaseA?/£a, as a mighty trumpeter makes himself heard—and that without difficulty—in all the four directions; even so of all things that have CH. shape or life, there is not one that he passes by or leaves aside, but regards them all with mind set free, and deep-felt pity, sympathy, and equanimity. ‘ Verily this, Vase^a, is the way to a state of union with Brahma.’

‘ Then you say, Vase///za, that the Bhikkhu is free from household cares, and that Brahma is free from household cares. Is there then agreement and likeness between the Bhikkhu and Brahma?’ ‘ There is, Gotama!’

‘Very good, Vdse///$a. Then in sooth,Vdse/tJv&, that the Bhikkhu who is free from household cares should after death, when the body is dissolved, become united with Brahma, who is the same—such a condition of things is every way possible!

‘ And so you say, Vase//Aa, that the Bhikkhu is free from anger, and free from malice, pure in mind, and master of himself; and that Brahma is free from anger, and free from malice, pure in mind, and master of himself. Then in sooth, Vase#/£a, that the Bhikkhu who is free from anger, free from malice, pure in mind, and master of himself should after death, when the body is dissolved, become united with Brahma, who is the same — such a condition of things is every way possible!’

When he had thus spoken, the young Brahmans Vase^a and Bhiradvct|'a addressed the Blessed One, and said: ‘ Most excellent, Lord, are the words of thy mouth, most excellent! J ust as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness, so that those who have eyes can see external forms;—just even so, Lord, has the truth been made known to us, in many a figure, by the Blessed One. And we, even we, betake ourselves, Lord, to the Blessed One as our refuge, to the Truth, and to the Brotherhood. May the Blessed One accept us as disciples, as true believers, from this day forth, as long as life endures! ’

‘If a Bhikkhu should desire, Brethren, by the complete destruction of the five Bonds which bind people to this earth, to become an inheritor of the highest heavens 3, there to pass entirely away, thence never to return, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’

1 ‘If a Bhikkhu should desire, Brethren, to exercise one by one each of the different Iddhis, being one to become multiform, being multiform to become one; to become visible, or to become in¬ visible; to go without being stopped to the further side of a wall, or a fence, or a mountain, as if through air; to penetrate up and down through solid ground, as if through water; to walk on the water without dividing it, as if on solid ground; to travel cross-legged through the sky, like the birds on wing; to touch and feel with the hand even the sun and the moon, mighty and powerful though they be; and to reach in the body even up to the heaven of Brahma; let him then fulfil all righteousuncaused, and seeming to appear by chance. All the higher dev as (angels or gods) are opapatika, there being no sex or birth in the highest heavens; and it is with especial allusion to this that the word is here used. There is of course from the Buddhist point of view (which admits of nothing without a cause) a very sufficient cause for the sudden appearance of an opapdtika in heaven, viz. the karma of a being who has past away somewhere else; but the Buddhist theory necessitated the choice of an expression which would give no countenance to the (here¬ tical) idea of a soul flying away after the death of its body from one world to another. In the expression ‘which bind people to this world,’ by world is meant the Rfipa-loka, or world of form, which include all those parts of the universe whose inhabitants have an outward form and are subject to lusts. ness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone! ’

1 ‘If a Bhikkhu should desire, Brethren, to hear with clear and heavenly ear, surpassing that of men, sounds both human and celestial, whether far or near, let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone F

5 ‘ If a Bhikkhu should desire, Brethren, to see with pure and heavenly vision, surpassing that of men, beings as they pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit—(if he should desire to be able to say), “ These beings, reverend sirs, by their bad conduct in action, by their bad conduct in word, by their bad conduct in thought, by their speaking evil of the Noble Ones 1 2, by their adhesion to false doctrine, or by their acquiring the karma of false doctrine z, have been reborn, on the dissolution of the body after death, in some unhappy state of suffering or woe 3.” “These beings, reverend sirs, by their good conduct in action, by their good conduct in word, by their good conduct in thought, by their not speaking evil of the Noble Ones, by their adhesion to right doctrine, by their acquiring the karma of right doctrine, have been reborn, on the dissolution of the body after death, into some happy state in heaven — should he desire thus to see with pure and heavenly vision, sur¬ passing that of men, beings as they thus pass from one state of existence and take form in others; beings base or noble, good-looking or ill-favoured, happy or miserable, according to the karma they inherit; let him then fulfil all righteousness, let him be devoted to that quietude of heart which springs 2l8 from within, let him not drive back the ecstasy of contemplation, let him look through things, let him be much alone!’

Compare also Maha-Sudassana (?ataka, No. 95. CH. that this is but a small wattel and daub town, a town in the midst of the jungle, a branch township. Long ago, Ananda, there was a king, by name Mahi-Sudassana, a king of kings, a righteous man who ruled in righteousness, an anointed Kshatriya 1, Lord of the four quarters of the earth, conqueror, the protector of his people, possessor of the seven royal treasures. This Kusiniri, Ananda, was the royal city of king Maha-Sudassana, under the name of Kusivati 2, and on the east and on the west it was twelve leagues in length, and on the north and on the south it was seven leagues in breadth. That royal city Kusivati, Ananda, was mighty, and pros¬ perous, and full of people, crowded with men, and provided with all things for food. Just, Ananda, as the royal city of the gods, A/akamanda by name, is mighty, prosperous, and full of people, crowded with the gods, and provided with all kinds of food, so, Ananda, was the royal city Kusivati mighty and prosperous, full of people, crowded with men, and provided with all kinds of food. Both by day and by night, Ananda, the royal city Kusivati resounded with the ten cries; that is to say, the noise of ele¬ phants, and the noise of horses, and the noise of chariots; the sounds of the drum, of the tabor, and of the lute; the sound of singing, and the sounds of the cymbal and of the gong; and lastly, with the cry, “Eat, drink, and be merry 1!”

1 ‘ In the first place, Ananda, when the Great King of Glory, on the Sabbath day 2, on the day of strings of bells in that Buddha country are moved by the wind, a sweet and enrapturing sound proceeds from them. Yes, OY&riputra, as from a heavenly musical instrument consisting of a hun¬ dred thousand ko/is of sounds, when played by Aryas, a sweet and enrapturing sound proceeds; a sweet and enrapturing sound proceeds from those rows of palm trees and strings of bells moved by the wind. Compare also below, § 81, and Crataka I, 32. CH. the full moon, had purified himself, and had gone up into the upper story of his palace to keep the sacred day, there then appeared to him the heavenly Treasure of the Wheel 1, with its nave, its tire, and all its thousand spokes complete.

‘When he beheld it the Great King of Glory thought: ‘ “ This saying have I heard, ‘ When a king of the warrior race, an anointed king, has purified himself on the Sabbath day, on the day of the full moon, and has gone up into the upper story of his palace to keep the sacred day; if there appear to him the heavenly Treasure of the Wheel, with its nave, its tire, and all its thousand spokes complete — that king becomes a king of kings invincible.’ May I, then, become a king of kings invincible 2.”

‘ Now further, Ananda, there appeared to the Great King of Glory the Woman-Treasure 2, graceful in figure, beautiful in appearance, charming in manner, and of the most fine complexion; neither very tall, nor very short; neither very stout, nor very slim; neither very dark, nor very fair; sur¬ passing human beauty, she had attained unto the beauty of the gods 1.

‘And besides that, Ananda, the Great King of Glory was beloved and popular with Brahmans and with laymen alike 1. J ust, Ananda, as a father is near and dear to his own sons, just so, Ananda, was the Great King of Glory beloved and popular with Brahmans and with laymen alike. And just, Ananda, as his sons are near and dear to a father, just so, Ananda, were Brahmans and laymen alike near and dear to the Great King of Glory.

‘ Once, Ananda, the Great King of Glory marched out with all his fourfold army to the pleasure ground. There, Ananda, the Brahmans and laymen went up to the Great King of Glory, and said: ‘ “ O King, pass slowly by, that we may look upon thee for a longer time!’’ ‘ But the Great King of Glory, Ananda, addressed his charioteer, and said: ‘ “ Drive on the chariot slowly, charioteer, that I may look upon my people (Brahmans and laymen) for a longer time!”

‘ Now, Ananda, the people (Brahmans and laymen) went to the Great King of Glory, taking with them much wealth. And they said: ‘ “ This abundant wealth, O King, have we brought here for the use of the King of Kings. Let the King accept it of us!” ‘ “ I have enough wealth, my friends, laid up for myself, the produce of righteous taxation. Do you keep this, and take away more with you!”

‘ Now, Ananda, when Sakka, the king of the gods, became aware in his mind of the thoughts that were in the heart of the Great King of Glory, he addressed Vissakamma the god 1, and said: ‘ “ Come now, Vissakamma, create me a mansion for the Great King of Glory—a palace which shall be called ‘ Righteousness 2.’ ”

‘“Even so, Lord!” said Vissakamma, in assent, Ananda, to Sakka, the king of the gods. And as instantaneously as a strong man might stretch forth his folded arm, or draw in his arm again when it was stretched forth, so quickly did he vanish from the heaven of the Great Thirty-Three, and appeared before the Great King of Glory.

‘When the Palace of Righteousness, Ananda, was finished it was hard to look at, destructive to the eyes. Just, Ananda, as in the last month of the rains in the autumn time, when the sky has become clear and the clouds have vanished away, the sun, springing up along the heavens, is hard to look at, and destructive to the eyes,—just so, Ananda, when the Palace of Righteousness was finished was it hard to look at, and destructive to the eyes.

‘ When the Palace of Righteousness, Ananda, was finished, and the Lotus-lake of Righteousness was finished, the Great King of Glory entertained with all good things those of the Samaras who, at that time, were held in high esteem, and those of the Brahmans who, at that time, were held in high esteem. Then he ascended up into the Palace of Righteousness.’

‘When the Great King of Glory, Ananda, had died, he came to life again in the happy world of Brahma.

‘ For eight and forty thousand years, Ananda, the Great King of Glory lived the happy life of a prince; for eight and forty thousand years he was vice¬ roy and heir-apparent; for eight and forty thousand years he ruled the kingdom; and for eight and forty thousand years he lived, as a layman, the noble life in the Palace of Righteousness. And then, when full of noble thoughts, he died; he entered, after the dis¬ solution of the body, the noble world of Brahma \ A

‘But I behold not any spot, Ananda, in the world of men and gods, nor in the world of Mira, nor in the world of Brahma,—no, not among the race of Samaras or Brihmans, of gods or men,— where the Tathagata for the eighth time will lay aside his body 1.’

With them were also the sixteen virtuous men to begin with Bhadrapâla, to wit, Bhadrapâla, Ratnikara, Susârthavâha, Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardhamânamati, Amoghadarsin, Susamsthita, Suvikrântavikrâmin, Anupamamati, Sûryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, such as the god Kandra (the Moon), the god Sûrya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhâsaprabha, and others; further, the four great rulers of the cardinal points with thirty thousand gods in their train, viz. the great ruler Virûdhaka, the great ruler Virûpâksha, the great ruler Dhritarâshtra, and the great ruler Vaisravana; the god Îsvara and the god Mahesvara, each followed by thirty thousand gods; further, Brahma Sahdmpati and his twelve thousand followers, the BrahmakAyika gods, amongst whom Brahma Sikhin and Brahma Gyotishprabha, with the other twelve thousand Brahmakdyika gods; together with the eight Nâga kings and many hundred thousand myriads of kotis of Nigas in their train, viz. the Nâga king Nanda, the Nâga king Upananda, Sâgara, Vâsuki, Takshaka, Manasvin, Anavatapta, and Utpalaka;

further, the four Kinnara kings with many hundred thousand myriads of kotis of followers, viz. the Kinnara king Druma, the Kinnara king Mahâdharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara; besides, the four divine beings (called) Gandharvakâyikas with many hundred thousand Gandharvas in their suite, viz. the Gandharva Manogña, the Gandharva Manogñasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; further, the four chiefs of the demons followed by many hundred thousand myriads of kotis of demons, viz. the chief of the demons Bali, Kharaskandha, Vemakitri, and Râhu; along with the four Garuda chiefs followed by many hundred thousand myriads of kotis of Garudas, viz. the Garuda chiefs Mahâtegas, Mahâkâya, Mahâpûrna, and Mahârddhiprâpta, and with Agâtasatru, king of Magadha, the son of Vaidehi.

Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.

And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, on seeing the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curiosity, and thought: Let us inquire why this magnificent miracle has been produced by the great power of the Lord.

The gods, overjoyed, let drop Mañgûshakas and sandal powder, divine, fragrant, and delicious.

1 see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans.

They are always decorated with flags; a multitude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music.

Maitreya asks the son of Gina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañgusvara shall give in explanation.

I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless Æons, more than countless Æons ago, nay, long and very long before, there was born a Tathâgata called Kandrasûryapradîpa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. He showed the law; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna; and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.

Then did those who were assembled and sitting together at that congregation, monks, nuns, male and fe-male lay devotees, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers gaze on the Lord in astonishment, in amazcment, in ecstasy.

As the Lord Kandrasûryapradîpa, the Tathâgata, &c., during sixty intermediate kalpas had been expounding the Dharmaparyâya called 'the Lotus of the True Law,' a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, he instantly announced his complete Nirvâna to the world, including the gods, Mâras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: To-day, O monks, this very night, in the middle watch, will the Tathâgata, by entering the element of absolute Nirvâna, become wholly extinct.

And there fell a celestial rain of Mandâravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.

Gods and men, as well as Nâgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.

And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:

And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):

The last of these Buddhas following one another was Dîpankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.

Innumerable are the great heroes in the world that embraces gods and men; the totality of creatures is unable to completely know the leaders.

Those who aspire to the enlightenment of Pratyekabuddhas, the nuns and monks, gods, Nâgas, goblins, Gandharvas, and great serpents, are talking together, while looking up to the highest of men,

As well as the gods, Nâgas, goblins, Titans, numbering thousands of kotis, like sand of the of the Ganges; and those that aspire to superior enlightenment, here standing, fully eighty thousand in number;

The venerable Sâriputra having spoken, the Lord said to him: Enough, Sâriputra; it is of no use explaining this matter. Why? Because, Sâriputra, the world, including the gods, would be frightened if this matter were expounded.

And the Lord said a second time to the venerable Sâriputra; Enough, Sâriputra; it is of no use explaining this matter for the the world, including the gods, would be frightened if this matter were expounded, and some monks might be proud and come to a heavy fall.

Such then, Sâriputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathâgata. And it is achieved by the Tathâgata. For, Sâriputra, I do show all creatures the sight of Tathâgata-knowledge; I do open the eyes of creatures for the sight of Tathâgata-knowledge, Sâriputra; I do firmly establish the teaching of Tathâgata-knowledge, Sâriputra; I do lead the teaching of Tathâgata-knowledge on the right path, Sâriputra. By means of one sole vehicle, to wit, the Buddha-vehicle, Sâriputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, Sâriputra, universally in the world, in all directions. For,Sariputra, all the Tathâgatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who preached the law to gods and men with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, Sâriputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience;

And the Tathâgatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sâriputra, who shall hear the law from the future Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

And the Tathâgatas, &c., who now at present are staying, living, existing, Sâriputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sâriputra, who are hearing the law from the present Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

Yet the Ginas possess various and manifold means through which the Tathâgata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).

In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment.

Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Îsvara, and the hosts of Maruts by thousands of kotis.

Just as the blossom of the glomerous fig-tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods;

Then the venerable Sâriputra, pleased, glad, charmed, cheerful, thrilling with delight and joy, stretched his joined hands towards the Lord, and, looking up to the Lord with a steady gaze, addressed him in this strain: I am astonished, amazed, O Lord! I am in ecstasy to hear such a call from the Lord. For when, before I had heard of this law from the Lord, I saw other Bodhisattvas, and heard that the Bodhisattvas would in future get the name of Buddhas, I felt extremely sorry, extremely vexed to be,deprived from so grand a sight as the Tathâgata-knowledge. And whenever, O Lord, for my daily recreation I was visiting the caves of rocks or mountains, wood thickets, lovely gardens, rivers, and roots of trees, I always was occupied with the same and ever-reeurring thought: 'Whereas the entrance into the fixed points [Or, elements] of the law is nominally equal, we have been dismissed by the Lord with the inferior vehicle.' Instantly, however, O Lord, I felt that it was our own fault, not the Lord's. For had we regarded the Lord at the time of his giving the allsurpassing demonstration of the law, that is, the exposition of supreme, perfect enlightenment, then, O Lord, we should have become adepts in those laws.