Mysteries, vows, secrecy, degrees, ordeals, and ritual entry into hidden knowledge.
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage.
All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him.
"He abused me, he beat me, he defeated me, he robbed me,"--in those who harbour such thoughts hatred will never cease.
"He abused me, he beat me, he defeated me, he robbed me,"--in those who do not harbour such thoughts hatred will cease.
He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards temperance and truth, is unworthy of the yellow dress.
But he who has cleansed himself from sin, is well grounded in all virtues, and regards also temperance and truth, he is indeed worthy of the yellow dress.
As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.
As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.
The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.
The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.
Earnestness is the path of immortality (Nirvana), thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.
Those who are advanced in earnestness, having understood this clearly, delight in earnestness, and rejoice in the knowledge of the Ariyas (the elect).
These wise people, meditative, steady, always possessed of strong powers, attain to Nirvana, the highest happiness.
By rousing himself, by earnestness, by restraint and control, the wise man may make for himself an island which no flood can overwhelm.
Fools follow after vanity, men of evil wisdom. The wise man keeps earnestness as his best jewel.
When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, serene he looks upon the toiling crowd, as one that stands on a mountain looks down upon them that stand upon the plain.
Earnest among the thoughtless, awake among the sleepers, the wise man advances like a racer, leaving behind the hack.
By earnestness did Maghavan (Indra) rise to the lordship of the gods. People praise earnestness; thoughtlessness is always blamed.
A Bhikshu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.
A Bhikshu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)--he is close upon Nirvana.
As a fletcher makes straight his arrow, a wise man makes straight his trembling and unsteady thought, which is difficult to guard, difficult to hold back.
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).
It is good to tame the mind, which is difficult to hold in and flighty, rushing wherever it listeth; a tamed mind brings happiness.
Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush wherever they list: thoughts well guarded bring happiness.
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).
If a man's thoughts are unsteady, if he does not know the true law, if his peace of mind is troubled, his knowledge will never be perfect.
If a man's thoughts are not dissipated, if his mind is not perplexed, if he has ceased to think of good or evil, then there is no fear for him while he is watchful.
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.
Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log.
Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly-directed mind will do us greater mischief.
Not a mother, not a father will do so much, nor any other relative; a well-directed mind will do us greater service.
Death carries off a man who is gathering flowers and whose mind is distracted, as a flood carries off a sleeping village.
Death subdues a man who is gathering flowers, and whose mind is distracted, before he is satiated in his pleasures.
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.
As on a heap of rubbish cast upon the highway the lily will grow full of sweet perfume and delight, thus the disciple of the truly enlightened Buddha shines forth by his knowledge among those who are like rubbish, among the people that walk in darkness.
"These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.
If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.
Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!
"May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done," thus is the mind of the fool, and his desire and pride increase.
"One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.
If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him.
Let him admonish, let him teach, let him forbid what is improper!--he will be beloved of the good, by the bad he will be hated.
Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men.
He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas).
Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise.
Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake.
Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed.
If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.
Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore.
But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome.
A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind.
Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world.
There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.
They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home.
Men who have no riches, who live on recognised food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air.
He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air.
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.
Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him.
His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man.
The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.
In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful.
Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures.
If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years.
And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting.
If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.
Let no man think lightly of good, saying in his heart, It will not come nigh unto me. Even by the falling of water-drops a water-pot is filled; the wise man becomes full of good, even if he gather it little by little.
He will have cruel suffering, loss, injury of the body, heavy affliction, or loss of mind,
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).
Is there in this world any man so restrained by humility that he does not mind reproof, as a well-trained horse the whip?
Like a well-trained horse when touched by the whip, be ye active and lively, and by faith, by virtue, by energy, by meditation, by discernment of the law you will overcome this great pain (of reproof), perfect in knowledge and in behaviour, and never forgetful.
Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!
A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.
Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhara, nirvana), has attained to the extinction of all desires.
Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.
Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.
If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful.
Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer.
Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine! Be not a friend of the world.
Come, look at this glittering world, like unto a royal chariot; the foolish are immersed in it, but the wise do not touch it.
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.
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).
Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened.
Not to blame, not to strike, to live restrained under the law, to be moderate in eating, to sleep and sit alone, and to dwell on the highest thoughts,--this is the teaching of the Awakened.
There is no satisfying lusts, even by a shower of gold pieces; he who knows that lusts have a short taste and cause pain, he is wise;
He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.
Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect; one ought to follow a good and wise man, as the moon follows the path of the stars.
He in whom a desire for the Ineffable (Nirvana) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called urdhvamsrotas (carried upwards by the stream).
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.
Beware of the anger of the mind, and control thy mind! Leave the sins of the mind, and practise virtue with thy mind!
The wise who control their body, who control their tongue, the wise who control their mind, are indeed well controlled.
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).
Make thyself an island, work hard, be wise! When thy impurities are blown away, and thou art free from guilt, thou wilt not enter again into birth and decay.
Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time.
The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.
But there is a taint worse than all taints,--ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless!
He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
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.
He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man will never find the way to knowledge.
Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
Through zeal knowledge is gotten, through lack of zeal knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.
Cut down the whole forest (of lust), not a tree only! Danger comes out of the forest (of lust). When you have cut down both the forest (of lust) and its undergrowth, then, Bhikshus, you will be rid of the forest and free!
So long as the love of man towards women, even the smallest, is not destroyed, so long is his mind in bondage, as the calf that drinks milk is to its mother.
Death comes and carries off that man, praised for his children and flocks, his mind distracted, as a flood carries off a sleeping village.
A wise and good man who knows the meaning of this, should quickly clear the way that leads to Nirvana.
If by leaving a small pleasure one sees a great pleasure, let a wise man leave the small pleasure, and look to the great.
What ought to be done is neglected, what ought not to be done is done; the desires of unruly, thoughtless people are always increasing.
But they whose whole watchfulness is always directed to their body, who do not follow what ought not to be done, and who steadfastly do what ought to be done, the desires of such watchful and wise people will come to an end.
The disciples of Gotama (Buddha) are always well awake, and their thoughts day and night are always set on Buddha.
The disciples of Gotama are always well awake, and their thoughts day and night are always set on the law.
The disciples of Gotama are always well awake, and their thoughts day and night are always set on the church.
The disciples of Gotama are always well awake, and their thoughts day and night are always set on their body.
The disciples of Gotama are always well awake, and their mind day and night always delights in compassion.
The disciples of Gotama are always well awake, and their mind day and night always delights in meditation.
It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common) and the itinerant mendicant is beset with pain. Therefore let no man be an itinerant mendicant and he will not be beset with pain.
An act carelessly performed, a broken vow, and hesitating obedience to discipline, all this brings no great reward.
This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the rider who holds the hook holds in the furious elephant.
Be not thoughtless, watch your thoughts! Draw yourself out of the evil way, like an elephant sunk in mud.
If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
If a man find no prudent companion who walks with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind,--like an elephant in the forest.
The thirst of a thoughtless man grows like a creeper; he runs from life to life, like a monkey seeking fruit in the forest.
The channels run everywhere, the creeper (of passion) stands sprouting; if you see the creeper springing up, cut its root by means of knowledge.
Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself.
Wise people do not call that a strong fetter which is made of iron, wood, or hemp; far stronger is the care for precious stones and rings, for sons and a wife.
That fetter wise people call strong which drags down, yields, but is difficult to undo; after having cut this at last, people leave the world, free from cares, and leaving desires and pleasures behind.
Those who are slaves to passions, run down with the stream (of desires), as a spider runs down the web which he has made himself; when they have cut this, at last, wise people leave the world free from cares, leaving all affection behind.
Give up what is before, give up what is behind, give up what is in the middle, when thou goest to the other shore of existence; if thy mind is altogether free, thou wilt not again enter into birth and decay.
Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue.
In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things, is freed from all pain.
He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected, who is solitary and content, him they call Bhikshu.
The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet.
He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law.
Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind.
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.
He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.
The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana.
Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, 'saved from the flood.'
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.'
Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana.
A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly.
As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who know the immortal (Nirvana).
And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who are not slothful.
Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering.
As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus!
The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet.
Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, O Bhikshu!
For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse.
The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness.
He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds.
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 ].
Now soon after he had gone the Blessed One addressed the venerable Ananda, and said: ‘ Go now, Ananda, and assemble in the Service Hall such of the Brethren 1 as live in the neighbourhood of Rafagaha.’ in colloquial English. The Sum. Vil. (fol. /i) says akarawiya, akatabbi agahetabba: yadidan, nipata-mattan: yuddhassati, kararaatthe sami-va^anan, abhimukhena yuddhena gahetuh na sakkd ti attho. UpalapanS, which I have only met with here, must mean ‘ humbug, cajolery, diplomacy; ’ see the use of the verb upa-lapeti, at Mah&Vagga V, 2, 21; (rat. II, 2 66, 267; Pat. in the 70th PaA Sum.Vil. explains it, at some length, as making an alliance, by gifts, with hostile intent, which comes to much the same thing. The root I think is li. And he did so; and returned to the Blessed One, and informed him, saying: ‘ The company of the Brethren, Lord, is assem¬ bled, let the Blessed One do as seemeth to him fit.’ And the Blessed One arose, and went to the Service Hall; and when he was seated, he addressed the Brethren, and said: ‘ I will teach you, O mendicants, seven conditions of the welfare of a community. Listen well and attend, and I will speak.’ ‘Even so, Lord,’ said the Brethren, in assent, to the Blessed One; and he spake as follows: ‘ So long, O mendicants, as the brethren meet together in full and frequent assemblies—so long as they meet together in concord, and rise in con¬ cord, and carry out in concord the duties of the order — so long as the brethren shall establish nothing that has not been already prescribed, and abrogate nothing that has been already established, and act in accordance with the rules of the order as now laid down—so long as the brethren honour and esteem and revere and support the elders of expe¬ rience and long standing, the fathers and leaders of the order, and hold it a point of duty to hearken to their words—so long as the brethren fall not under the influence of that craving which, springing up within them, would give rise to renewed exist¬ ence 1 —so long as the brethren delight in a life of solitude—so long as the brethren so train their minds 2 that good and holy men shall come to them, and those who have come shall dwell at ease —so long may the brethren be expected, not to decline, but to prosper. So long as these seven con¬ ditions shall continue to exist among the brethren, so long as they are well-instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall not engage in, or be fond of, or be connected with b usiness —so long as the brethren shall not be in the habit of, or be fond of, or be partakers in idle., talkr—so long as the brethren shall not be addicted to, or be fond of, or indulge in slothfulness^—so long as the brethren shall not frequent, or be fond of, or indulge in society—so long as the brethren shall neither have, nor fall under the influence of, sinful desires—so long as the brethren shall not become the friends, companions, or intimates of sinners—so long as the brethren shall not come to a stop on their way [to N irva^aT ] because they I press toward the mark,’ &c. See also below, Chap. V, § 68. CH. have attained to any lesser thing— so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall be full of faith, modest in heart, afraid of sin 1, full of learning, strong in energy, active in mind, and full of wisdom, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘Hirimani,’ ti pfipa-gigu/^^ana-lakkharcdya hiriyt yutta^ittS. ‘Otttpf’ ti papato bhaya-lakkharcena ottappena samannagatS: that is, loathing sin as.contrasted with fear of sin. But this is rather a gloss than an exact and exclusive definition. Ahirika is shamelessness, anotappaw frowardness. At Git. I, ‘ So long as the brethren shall exercise themselves in the sevenfold higher wisdom, that is to say, in (mental activity, search after truth, energy, joy, peace, earnest contemplation, and equanimity of mind,) so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are in¬ structed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘Other seven conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak/ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall exercise themselves in the sevenfold perception due to earnest thought, that is to say, the perception of impermanency, of non-individuality 1, of corruption, of the danger of sin, of sanctification, of purity of heart, of Nirvana, so long may the brethren be expected not to decline, but to prosper. ‘ So long as these conditions shall continue to exist among the brethren, so long as they are instructed in these conditions, so long may the brethren be expected not to decline, but to prosper.’
‘ Six conditions of welfare will I teach you, O brethren. Listen well, and attend, and I will speak.’ And on their expressing their assent, he spake as follows: ‘ So long as the brethren shall persevere in kind¬ ness of action, speech, and thought amongst the saints, both in public and in private—so long as they shall divide without partiality, and share in common with the upright and the holy, all such things as they receive in accordance with the just provisions of the order, down even to the mere contents of a begging bowl—so long as the brethren shall live among the saints in the practice, both in public and in private, of those virtues which (un¬ broken, intact, unspotted, unblemished) are produc¬ tive of freedom ’, and praised by the wise; which are untarnished by the desire of future life, or by the belief in the efficacy of outward acts 1 2; and which are conducive to high and holy thoughts—so long as the brethren shall live among the saints, cherishing, both in public and in private, that noble and saving faith which leads to the complete destruction of the sorrow of him who acts according to it—so long may the brethren be expected not to decline, but to prosper. ‘So long as these six conditions shall continue to exist among the brethren, so long as they are in¬ structed in these six conditions, so long may the brethren be expected not to decline, but to prosper.’
And whilst the Blessed One stayed there at Ra^agaha on the Vulture’s Peak he held that com¬ prehensive religious talk with the brethren on the nature of upright conduct, and of earnest contem¬ plation, 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 1.’ The expression ‘set round with’ is in Pali paribh&vita, which Dr. Morris holds to be etymologically exactly parallel to our phrase ‘perfected by,’ on the ground that facio is a causal of the Latin representative of the Sanskrit root bhu. In the Wetokhila by a brooding hen. Buddhaghosa says simply slla-paribhSvito ti Sdesu yamhi sile th atvfl magga-samtdhiw nibbattenti so tena silena paribh&vito. ‘The samtdhi belonging to the (Noble Eightfold) Path is said to be paribhtivito by that virtue, in which they (that is, the converted) are steadfast whilst they practice the samadhi.’ Tf-JE BOOK OF THE GREAT DECEASE. CH.
Now when the Blessed One had sojourned at Ra^agaha as long as he pleased, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go to Ambala///£ik&.’ ‘ So be it, Lord! ’ said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambala^/dka.
There the Blessed One stayed in the king’s house and held that comprehensive religious talk with the brethren on the nature of upright 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.’
Now when the Blessed One had stayed as long as was convenient at Ambala^/zika, he ad¬ dressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Nalandi.’ ‘So be it, Lord!’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Nilanda; and there, at Nilandi, the Blessed One stayed in the P&varika mango grove.
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?’
‘ O Lord! I have not the knowledge of the hearts of the Arahat Buddhas that have been, and are to come, and now are. I only know the lineage of the faith. Just, Lord, as a king might have a border city, strong in its foundations, strong in its ramparts and tora^as, and with one gate alone; and the king might have a watchman there, clever, ex¬ pert, and wise, to stop all strangers and admit only friends. And he, on going over the approaches all round the city, might not so observe all the joints and crevices in the ramparts of that city as to know where even a cat could get out. That might well be. Yet all living things of larger size that entered or left the city, would have to do so by that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the Arahat Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt; knowing all those mental faults which make men weak; training their minds in the four kinds of mental activity; thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the Arahat Buddhas of the times to come will [do the same]. And I know that the Blessed One, the Arahat Buddha of to-day, has [done so] now V ] 8. There in the Pavarika mango grove the Blessed One held that comprehensive religious talk with the brethren on the nature of upright 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.’
Now when the Blessed One had stayed as long as was convenient at Nalanda, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to Paialigama.’ ‘ So be it, Lord! ’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to PSialigama.
And the Blessed One robed himself, took his bowl and other things, went with the brethren to the rest house, washed his feet, entered the hall, and took his seat against the centre pillar, with his face towards the east. And the brethren also, after washing their feet, entered the hall, and took their seats round the Blessed One, against the western wall, and facing the east. And the Pa/aligama disci¬ ples too, after washing their feet, entered the hall, and took their seats opposite the Blessed One, against the eastern wall, and facing towards the west.
‘ 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.’
Now Sunidha and Vassakara, the chief ministers of Magadha, proceeded to the place where the Blessed One was. And when they had come there they exchanged with the Blessed One the greetings and compliments of friendship and civility, and stood there respectfully on one side. And, so standing, Sunidha and Vassakira, the chief ministers of Magadha, spake thus to the Blessed One: ‘ May the venerable Gotama do us the honour of taking his meal, together with the company of the brethren, at our house to-day.’ And the Blessed One signified, by silence, his consent.
Then when Sunidha and Vassakara, the chief ministers of Magadha, perceived that he had given his consent, they returned to the place where they dwelt. And on arriving there, they prepared sweet dishes of boiled rice, and cakes; and informed the Blessed One, saying: Buddhist scriptures. To those who conclude that such a passage must have been written after the event that is prophesied, it is valuable evidence of the age both of the Maha Vagga and of the be applied to its full extent, as the time at which Paiali-gama had grown into the great and important city of Pa/ali-putta is not as yet known with sufficient certainty. The late Burmese tradition on this point given in Bigandet’s Legend of the Burmese Buddha, vol. ii, p. 183, can scarcely be depended upon, though it doubt¬ less rests on older documents, and is mentioned also by Hiouen Thsang. The curious popular belief as to good and bad fairies haunting the sites of houses gave rise to a quack science, akin to astrology,, called vatthu-vi^a, which Buddhaghosa explains here at some length, and which is frequently condemned elsewhere in the Pali Pi/akas. See, for instance, § 1 of the Maha-silawz, translated below edifying legend, No. 40, in my ‘Buddhist Birth Stories,' pp. C 2 CH. ‘ The hour of food has come, O Gotama, and all is ready.’ And the Blessed One robed himself early, took his bowl with him, and repaired with the brethren to the dwelling-place of Sunidha and Vassakara, and sat down on the seat prepared for him. And with their own hands they set the sweet rice and the cakes before the brethren with the Buddha at their head, and waited on them till they had had enough. And when the Blessed One had finished eating his meal, the ministers brought a low seat, and sat down respectfully at his side.
But the Blessed One went on to the river. And at that time the river Ganges was brimful and overflowing 1; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work 2. Then the Blessed One as instantaneously as a strong man would stretch forth his arm, or draw it back again when he had stretched it forth, vanished from this side of the river, and stood on the further bank with the company of the brethren.
And the Blessed One beheld the people looking for boats and rafts, and as he beheld them he brake forth at that time into this song:— ‘ They who cross the ocean drear Making a solid path across the pools— Birth Stories ’), that by the deities are here meant the ‘ good and upright men of self-control,’ mentioned in the previous clause. The verses were perhaps originally non-Buddhistic. CH. Whilst the vain world ties its basket rafts— These are the wise, these are the saved indeed 1!’ How the metre of the verses in the text fell into the confusion in which it at present stands is not easy to see. One would expect— Ye visa^ga pallalani taranti annavam sa.ra.rn Kullaw hi g-ano bandhati ti«»a medhavino gana. That a gloss can creep into the text, even in verses, is clear from the indisputable instance at Gataka II, 35; and the words setuzv katvana would have been a very natural gloss had the passage once stood as above. Then supposing that a copyist or reciter had found the words ye visagga pallalani setuz« katv&na taranti annavam sara vi, he might have corrected, as he thought, the order of the words so as to avoid any possibility of the words being taken to mean that the setu, the solid causeway, was made over the annavam sara m, the vastly deep, which would be pal¬ pably absurd. Buddhaghosa found setuwz katvana in the text, but it is not possible to tell in what order he found the words. The Tumour MS. of the Sumangala VMsini has pabandhati, but a Ceylon copy of the Samanta Pasadika confirms the Burmese read¬ ing bandhati at Maha Vagga VI, 28, 13. I need scarcely say that the translation follows the printed text. We know too little make a passing note of such curiosities. On vanishing away from a place, comp, below, III, 22.
Now the Blessed One addressed the venera¬ ble Ananda, and said: ‘ Come, Ananda, let us go on to Ko/igama.’ ‘ So be it, Lord!’ said Ananda, in assent, to the Blessed One. The Blessed One proceeded with a great company of the brethren to Kodgima; and there he stayed in the village itself 1.
And at that place the Blessed One addressed the brethren, and said: ‘It is through not under¬ standing and grasping four Noble Truths, O brethren, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I!’ ‘ And what are these four?’ ‘ The noble truth about sorrow; the noble truth about the cause of sorrow; the noble truth about the cessation of sorrow; and the noble truth about the path that leads to that cessation. But when these noble truths are grasped and known the craving for existence is rooted out, that which leads to renewed existence is destroyed, and then there is no more birth! ’
There too, while staying at Ko/igama, the Blessed One held that comprehensive religious dis¬ course with the brethren on the nature of upright conduct, and of earnest contemplation, and of in¬ telligence. ‘Great is the fruit, great the advan¬ tage 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.’
Now when the Blessed One had remained as long as was convenient at Koifigima, he addressed the venerable Ananda, and said: ‘ Come, Ananda, let us go on to the villages of N&dika.’ * So be it, Lord!’ said Ananda, in assent, to the Blessed One. And the Blessed proceeded to the villages of Nadika with a great company of the brethren; and there, at Nadika, the Blessed One stayed at the Brick Hall 1.
‘ 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.’
Now when the Blessed One had remained as long as he wished at Nadika, he addressed Ananda, and said: ‘ Come, Ananda, let us go on to Ves&li.’ ‘ So be it, Lord! ’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Ves&li; and there at Vesali the Blessed One stayed at Ambapali’s grove.
Now there the Blessed One addressed the brethren, and said: ‘ Let a brother, O mendicants, be mindful and thoughtful; this is our instruction to you.’
1 Now the courtezan Ambap&li heard that the Blessed One had arrived at Vesili, and was staying at her mango grove. And ordering a number of magnificent vehicles to be made ready, she mounted one of them, and proceeded with her train towards her garden. She went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was, and took her seat respectfully on one side. And when she was thus seated the Blessed One instructed, aroused, incited, and gladdened her with religious discourse.
Then she—instructed, aroused, incited, and gladdened with his words—addressed the Blessed One, and said: ‘ May the Blessed One do me the honour of taking his meal, together with the brethren, at my house to-morrow.’ And the Blessed One gave, by silence, his consent. Then when Ambapili the courtezan saw that the Blessed One had consented, she rose from her seat and bowed down before him, and keeping him on her right hand as she past him, she departed thence.
Now the LiAfy^avis of Vesctli heard that the Blessed One had arrived at Vesdli, and was staying at Ambapali’s grove. And ordering a number of magnificent carriages to be made ready, they mounted one of them and proceeded with their train to Vesali. Some of them were dark, dark in colour, and wearing dark clothes and ornaments: some of them were fair, fair in colour, and wearing light clothes and ornaments: some of them were red, ruddy in colour, and wearing red clothes and ornaments: some of them were white, pale in colour, and wearing white clothes and ornaments.
And Ambapali drove up against the young LiiA^avis, axle to axle, wheel to wheel, and yoke to yoke, and the LiiMavis said to Ambapali the courtezan, ‘ How is it, Ambapali, that thou drivest up against us thus?’ ‘ My Lords, I have just invited the Blessed One and his brethren for their morrow’s meal,’ said she. ‘ Ambapali! give up this meal to us for a hundred thousand/ said they. ‘ My Lords, were you to offer all Vesali with its subject territory 1, I would not give up so honourable a feast!’ Then the Li/£A6avis cast up their hands 2, exclaim¬ ing, ‘ We are outdone by this mango girl! we are out-reached by this mango girl 3!’ and they went on to Ambapali’s grove.
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
Then they instructed and roused and incited and gladdened with his words, addressed the Blessed One, and said, ‘ May the Blessed One do us the honour of taking his meal, together with the brethren, at our house to-morrow? ’ ‘O LiA§/zavis, I have promised to dine to-morrow with Ambapali the courtezan/ was the reply. Then the Li/b£/zavis cast up their hands, exclaiming, ‘ We are outdone by this mango girl! we are outreached by this mango girl! ’ And expressing their thanks and approval of the words of the Blessed One, they rose from their seats and bowed down before the Blessed One, and keeping him on their right hand as they past him, they departed thence.
And at the end of the night Ambapali the courtezan made ready in her mansion sweet rice and cakes, and announced the time to the Blessed One, saying, ‘ The hour, Lord, has come, and the meal is ready! ’ And the Blessed One robed himself early in the morning, and took his bowl, and went with the brethren to the place where Ambapali’s dwellinghouse was: and when he had come there he seated himself on the seat prepared for him. And Ambapali the courtezan set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused any more.
And when the Blessed One had quite finished his meal, the courtezan had a low stool brought, and sat down at his side, and addressed the Blessed One, and said: ‘ Lord, I present this mansion to the order of mendicants, of which the Buddha is the chief.’ And the Blessed One accepted the gift; and after instructing, and rousing, and inciting, and gladden¬ ing her with religious discourse, he rose from his seat and departed thence 1. CH.
While at Ambapali’s mango grove the Blessed One held that comprehensive religious discourse with the disciples on the nature of upright 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.’
Now when the Blessed One had remained as long as he wished at Ambapili’s grove, he addressed Ananda, and said: ‘ Come, Ananda, let us go on to Beluva 1.’ ‘ So be it, Lord,’ said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Beluva, and there the Blessed One stayed in the village itself.
Now the Blessed One there addressed the brethren, and said: ‘ O mendicants, do you take up your abode round about Vesili, each according to the place where his friends, intimates, and close companions may live, for the rainy season of vassa. I shall enter upon the rainy season here at Beluva.’ the conversion of “ a woman that was a sinner,” mentioned in the Gospels’ (Legend of the Burmese Budha, 2nd ed. p. 258). ‘ So be it, Lord! ’ said those brethren, in assent, to the Blessed One. And they entered upon the rainy season round about Vesali, each according to the place where his friends or intimates or close companions lived: whilst the Blessed One stayed even there at Beluva.
Then this thought occurred to the Blessed One, ‘ It would not be right for me to pass away from existence without addressing the disciples, without taking leave of the order. Let me now, by a strong effort of the will, bend this sickness down again, and keep my hold on life till the allotted time be come 1.’