Buddhist Writings · III. The Order

Then the venerable Nagasena spoke to Milinda the king as follows:—

“Your majesty, you are a delicate prince, an exceedingly delicate prince; and if, your majesty, you walk in the middle of the day on hot sandy ground, and you tread on rough grit, gravel, and sand, your feet become sore, your body tired, the mind is oppressed, and the body-consciousness suffers. Pray, did you come afoot, or riding—”

“Bhante, I do not go afoot: I came in a chariot.”

“Your majesty, if you came in a chariot, declare to me the chariot. Pray, your majesty, is the pole the chariot—”

“Nay, verily, bhante.”

“Is the axle the chariot—”

“Nay, verily, bhante.”

“Are the wheels the chariot—”

“Nay, verily, bhante.”

“Is the chariot-body the chariot—”

“Nay, verily, bhante.”

“Is the banner-staff the chariot—”

“Nay, verily, bhante.”

“Is the yoke the chariot—”

“Nay, verily, bhante.”

“Are the reins the chariot—”

“Nay, verily, bhante.”

“Is the goading-stick the chariot—”

“Nay, verily, bhante.”

“Pray, your majesty, are pole, axle, wheels, chariot-body, bannerstaff, yoke, reins, and goad unitedly the chariot—”

“Nay, verily, bhante.”

“Is it, then, your majesty, something else besides pole, axle, wheels, chariot-body, banner-staff, yoke, reins and goad which is the chariot—”

“Nay, verily, bhante.”

“Your majesty, although I question you very closely, I fail to discover any chariot. Verily now, your majesty, the word chariot is a mere empty sound. What chariot is there here— Your majesty, you speak a falsehood, a lie: there is no chariot. Your majesty, you are the chief king in all the continent of India; of whom are you afraid that you speak a lie— Listen to me, my lords, ye five hundred Yonakas, and ye eighty thousand priests! Milinda the king here says thus: ‘I came in a chariot;’ and being requested, ‘Your majesty, if you came in a chariot, declare to me the chariot,’ he fails to produce any chariot. Is it possible, pray, for me to assent to what he says—”

When he had thus spoken, the five hundred Yonakas applauded the venerable Nagasena and spoke to Milinda the king as follows:—

“Now, your majesty, answer, if you can.”

Then Milinda the king spoke to the venerable Nagasena as follows:—

“Bhante Nagasena, I speak no lie: the word ‘chariot’ is but a way of counting, term appellation, convenient designation, and name for pole, axle, wheels, chariot-body, and banner-staff.

“Thoroughly well, your majesty, do you understand a chariot. In exactly the same way, your majesty, in respect of me, Nagasena is but a way of counting, term, appellation, convenient designation, mere name for the hair of my head, hair of my body… brain of the head, form, sensation, perception, the predispositions, and consciousness. But in the absolute sense there is no Ego here to be found. And the priestess Vajira, your majesty, said as follows in the presence of The Beloved One:—

“‘Even as the word of “chariot” means

That members join to frame a whole;

So when the Groups appear to view,

We use the phrase, “A living being. 2” ’ ”

“It is wonderful, bhante Nagasena! It is marvellous, bhante Nagasena! Brilliant and prompt is the wit of your replies. If The Buddha were alive, he would applaud. Well done, well done, Nagasena! Brilliant and prompt is the wit of your replies.”

2. Translated from the Visuddhi-Magga (chap. xviii)

Just as the word “chariot” is but a mode of expression for axle, wheels, chariot-body, pole, and other constituent members, placed in a certain relation to each other, but when we come to examine the members one by one, we discover that in the absoulte sense there is no chariot; and just as the word “house” is but a mode of expression for wood and other constituents of a house, surrounding space in a certain relation, but in the absoulte sense there is no house; and just as the word “fist” is but a mode of expression for the fingers, the thumb, etc., in a certain relation; and the word “lute” for the body of the lute, strings, etc.; “army” for elephants, horses, etc; “city” for fortifications, houses, gates, etc.; “tree” for trunk, branches, foliage, etc., in a certain relation, but when we come to examine the parts one by one, we discover that in the absolute sense there is no tree; in exactly the same way the words “living entity” and “Ego,” are but a mode of expression for the presence of the five attachment groups, but when we come to examine the elements of being one by one, we discover that in the absolute sense there is no living entity there to form a basis for such figments as “I am,” or “I”; in other words, that in the absolute sense there is only name and form. The insight of him who perceives this is called knowledge of the truth.

He, however, who abandons this knowledge of the truth and believes in a living entity must assume either that this living entity will perish or that it will not perish. If he assume that it will not perish, he falls into the heresy of the persistence of existences; or if he assume that it will perish, he falls into that of the annihilation of existences. And why do I say so— Because, just as sour cream has milk as its antecedent, so nothing here exists but what has its own antecedents. To say, “The living entity persists,” is to fall short of the truth; to say, “It is annihilated,” is to outrun the truth. Therefore has The Blessed One said:—

“There are two heresies, O priests, which possess both gods and men, by which some fall short of the truth, and some outrun the truth; but the intelligent know the truth.

“And how, O priests, do some fall short of the truth—

“O priests, gods and men delight in existence, take pleasure in existence, rejoice in existence, so that when the Doctrine for the cessation of existence is preached to them, their minds do not leap toward it, are not favorably disposed toward it, do not rest in it, do not adopt it.

“Thus, O priests, do some fall short of the truth.”

“And how, O priests, do some outrun the truth—

“Some are distressed at, ashamed of, and loathe existence, and welcome the thought of non-existence, saying, ‘See here! When they say that on the dissolution of the body this Ego is annihilated, perishes, and does not exist after death, that is good, that is excellent, that is as it should be.’

“Thus, O priests, do some outrun the truth.

“And how, O priests, do the intelligent know the truth—

“We may have, O priests, a priest who knows things as they really are, and knowing things as they really are, he is on the road to aversion for things, to absence of passion for them, and to cessation from them.

“Thus, O priests, do the intelligent know the truth.”

3. Translated from the Maha-Nidana-Sutta ( 25 6 21 ) of the Diagha-Nikaya

“In regard to the Ego, Ananda, what are the views held concerning it—

“In regard to the Ego, Ananda, either one holds the view that sensation is the Ego, saying, ‘Sensation is my Ego;’

“Or, in regard to the Ego, Ananda, one holds the view, ‘Verily, sensation is not my Ego; my Ego has no sensation;’

“Or, in regard to the Ego, Ananda, one holds the view, ‘Verily, neither is sensation my Ego, nor does my Ego have no sensation. My Ego has sensation; my Ego possesses the faculty of sensation.’

“In the above case, Ananda, where it is said, ‘Sensation is my Ego,’ reply should be made as follows: ‘Brother, there are three sensations: the pleasant sensation, the unpleasant sensation, and the indifferent sensation. Which of these three sensations do you hold to be the Ego—’

“Whenever, Ananda, a person experiences a pleasant sensation, he does not at the same time experience an unpleasant sensation, nor does he experience an indifferent sensation; only the pleasant sensation does he then feel. Whenever, Ananda, a person experiences an unpleasant sensation, he does not at the same time experience a pleasant sensation, nor does he experience an indifferent sensation; only the unpleasant sensation does he then feel. Whenever, Ananda, a person experiences an indifferent sensation, he does not at the same time experience a pleasant sensation, nor does he experience an unpleasant sensation; only the indifferent sensation does he then feel.

“Now pleasant sensations, Ananda, are transitory, are due to causes, originate by dependence, and are subject to decay, disappearance, effacement, and cessation; and unpleasant sensations, Ananda, are transitory, are due to causes, originate by dependence, and are subject to decay, disappearance, effacement, and cessation; and indifferent sensations, Ananda, are transitory, are due to causes, originate by dependence, and are subject to decay, disappearance, effacement, and cessation. While this person is experiencing a pleasant sensation, he thinks, ‘This “Accordingly, Ananda, it is not possible to hold the view, ‘Verily, sensation is not my Ego; my Ego has no sensation.’

“In the above case, Ananda, where it is said, ‘Verily, neither is sensation my Ego, nor does my Ego have no sensation. My Ego has sensation; my Ego possesses the faculty of sensation,’ reply should be made as follows: ‘Suppose, brother, that utterly and completely, and without remainder, all sensation were to cease—if there were nowhere any sensation, pray, would there be anything, after the cessation of sensation, of which it could be said, “This am I”—’ ”

“Nay, verily, Reverend Sir.”

“Accordingly, Ananda, it is not possible to hold the view, ‘Verily, neither is sensation my Ego, nor does my Ego have no sensation. My Ego has sensation; my Ego possesses the faculty of sensation.’

“From the time, Ananda, a priest no longer holds the view that sensation is the Ego, no longer holds the view that the Ego has no sensation, no longer holds the view that the Ego has sensation, possesses the faculty of sensation, he ceases to attach himself to anything in the world, and being free from attachment, he is never agitated, and being never agitated, he attains to Nirvana in his own person; and he knows that rebirth is exhausted, that he has lived the holy life, that he has done what it behooved him to do, and that he is no more for this world.

“Now it is impossible, Ananda, that to a mind so freed a priest should attribute the heresy that the saint exists after death, or that the saint does not exist after death, or that the saint both exists and does not exist after death, or that the saint neither exists nor does not exist after death.

“And why do I say so—

“Because, Ananda, after a priest has been freed by a thorough comprehension of affirmation and affirmation’s range, of predication and predication’s range, of declaration and declaration’s range, of knowledge and knowledge’s field of action, of rebirth and what rebirth affects, it is impossible for him to attribute such a heretical lack of knowledge and perception to a priest similarly freed.”

Note 1. Translated from the Sarasanagaha, as quoted in Trenckner’s note to this passage:“By proximate karma is meant karma that ripens in the next existence. To show what this is, I [the author of the Sarasangaha] give the following passage from the Atthanasutta of the first book of the Anaguttara-Nikaya:—‘It is an impossibility, O priests, the case can never occur, that an individual imbued with the correct doctrine should deprive his mother of life, should deprive his father of life, should deprive a saint of life, should in a revengeful spirit cause a bloody wound to a Tathagata, should cause a schism in the church. This is an impossibility.’ ”

Note 2. That is, “a living entity.”

The Middle Doctrine

1. Translated from the Samyutta-Nikaya (xxii. 90 16 )

THE WORLD, for the most part, O Kaccana, holds either to a belief in being or to a belief in non-being. But for one who in the light of the highest knowledge, O Kaccana, considers how the world arises, belief in the non-being of the world passes away. And for one who in the light of the highest knowledge, O Kaccaana, considers how the world ceases, belief in the being of the world passes away. The world, O Kaccaana, is for the most part bound up in a seeking, attachment, and proclivity [for the groups], but a priest does not sympathize with this seeking and attachment, nor with the mental affirmation, proclivity, and prejudice which affirms an Ego. He does not doubt or question that it is only evil that springs into existence, and only evil that ceases from existence, and his conviction of this fact is dependent on no one besides himself. This, O Kaccaana, is what constitutes Right Belief.

That things have being, O Kaccaana, constitutes one extreme of doctrine; that things have no being is the other extreme. These extremes, O Kaccaana, have been avoided by The Tathaagata, and it is a middle doctrine he teaches:—

On ignorance depends karma;

On karma depends consciousness;

On consciousness depend name and form;

On name and form depend the six organs of sense;

On the six organs of sense depends contact;

On contact depends sensation;

On sensation depends desire;

On desire depends attachment;

On attachment depends existence;

On existence depends birth;

On birth depend old age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire aggregation of misery arise.

But on the complete fading out and cessation of ignorance ceases Karma;

On the cessation of karma ceases consciousness;

On the cessation of consciousness cease name and form;

On the cessation of name and form cease the six organs of sense;

On the cessation of the six organs of sense ceases contact;

On the cessation of contact ceases sensation;

On the cessation of sensation ceases desire;

On the cessation of desire ceases attachment;

On the cessation of attachment ceases existence;

On the cessation of existence ceases birth;

On the cessation of birth cease old age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire aggregation of misery cease.

2. Translated from the Samyutta-Nikaya (xii. 35 1 )

Thus have I heard.

On a certain occasion The Blessed One was dwelling at Savatthi in Jetavana monastery in Anathapindika’s Park. And there The Blessed One addressed the priests.

“Priests,” said he.

“Lord,” said the priests to The Blessed One in reply.

And The Blessed One spoke as follows:

“O priests, on ignorance depends karma;… Thus does this entire aggregation of misery arise.”

“Reverend Sir, what are old age and death— and what is it has old age and death—”

“The question is not rightly put,” said The Blessed One. “O priest to say: ‘What are old age and death— and what is it has old age and death—’ and to say: ‘Old age and death are one thing, but it is another thing which has old age and death,’ is to say the same thing in different ways. If, O priest, the dogma obtain that the soul and the body are identical, then there is no religious life; or if, O priest, the dogma obtain that the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priest, have been avoided by The Tathagata, and it is a middle doctrine he teaches: ‘On birth depend old age and death.’ ”

“Reverend Sir, what is birth— and what is it has birth—”

“The question is not rightly put,” said The Blessed One. “O priest, to say: ‘What is birth— and what is it has birth—’ and to say: ‘Birth is one thing, but it is another thing which has birth,’ is to say the same thing in different ways. If, O priest, the dogma obtain that the soul and the body are identical, then there is no religious life; or if, O priest, the dogma obtain that the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priest, have been avoided by The Tathagata, and it is a middle doctrine he teaches: ‘On existence depends birth.’ ”

“Reverend Sir, what is existence—… attachment—… desire—… sensation—… contact—… the six organs of sense—… name and form—… consciousness—… karma— and what is it has karma—”

“The question is not rightly put,” said The Blessed One. “O priest, to say: ‘What is karma— and what is it has karma—’ and to say: ‘Karma is one thing, but it is another thing which has karma,’ is to say the same thing in different ways. If, O priest, the dogma obtain that the soul and the body are identical, then there is no religious life; or if, O priest, the dogma obtain that the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priest, have been avoided by The Tathaagata, and it is a middle doctrine he teaches: ‘On ignorance depends karma.’

“But on the complete fading out and cessation of ignorance, O priest, all these refuges, puppet-shows, resorts, and writhings,—to wit: What are old age and death— and what is it has old age and death— or, old age and death are one thing, but it is another thing which has old age and death; or, the soul and the body are identical, or the soul is one thing, and the body another,—all such refuges of whatever kind are abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future.

“But on the complete fading out and cessation of ignorance, O priest, all these refuges, puppet-shows, resorts, and writhings,—to wit: What is birth—… existence—… attachment—… desire—… sensation—… contact—… the six organs of sense—… name and form—… consciousness—… karma— and what is it has karma— or, karma is one thing, but it is another thing which has karma; or, the soul and the body are identical, or the soul is one thing and the body another,—all such refuges are abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future.”

3. Translated from the Visuddhi-Magga (chap. xvii.)

Inasmuch as it is dependently on each other and in unison and simultaneously that the factors which constitute dependence originate the elements of being, therefore did The Sage call these factors Dependent Origination.

For the ignorance etc. which have been enumerated as constituting dependence, when they originate any of the elements of being, namely, karma and the rest, can only do so when dependent on each other and in case none of their number is lacking. Therefore it is dependently on each other and in unison and simultaneously that the factors which constitute dependence originate the elements of being, not by a part of their number nor by one succeeding the other. Accordingly The Sage, skilful in the art of discovering the signification of things, calls this dependence by the name of Dependent Origination.

And in so doing, by the first of these two words is shown the falsity of such heresies as that of the persistence of existences, and by the second word, a rejection of such heresies as that existences cease to be, while by both together is shown the truth.

By the first:— The word “Dependent,” as exhibiting a full complement of dependence and inasmuch as the elements of being are subject to that full complement of dependence, shows an avoidance of such heresies as that of the persistence of existences, the heresies, namely, of the persistence of existences, of uncaused existences, of existences due to an overruling power, of self-determining existences. For what have persistent existences, uncaused existences, etc., to do with a full complement of dependence—

By the second word:— The word “Origination,” as exhibiting an origination of the elements of being and inasmuch as the elements of being originate by means of a full complement of dependence, shows a rejection of such heresies as that of the annihilation of existences, the heresies, namely, of the annihilation of existences, of nihilism, of the inefficacy of karma. For if the elements of being are continually originating by means of an antecedent dependence, whence can we have annihilation of existence, nihilism, and an inefficacy of karma—

By both together:—By the complete phrase “Dependent Origination,” inasmuch as such and such elements of being come into existence by means of an unbroken series of their full complement of dependence, the truth, or middle course, is shown. This rejects the heresy that he who experiences the fruit of the deed is the same as the one who performed the deed, and also rejects the converse one that he who experiences the fruit of a deed is different from the one who performed the deed, and leaning not to either of these popular hypotheses, holds fast by nominalism.

Karma

Translated from the Visuddhi-Magga (chap. xvii.)

THE KINDS of karma are those already briefly mentioned, as consisting of the triplet beginning with meritorious karma and the triplet beginning with bodily karma, making six in all.

To give them here in full, however, meritorious karma consists of the eight meritorious thoughts which belong to the realm of sensual pleasure and show themselves in alms-giving, keeping the precepts, etc., and of the five meritorious thoughts which belong to the realm of form and show themselves in ecstatic meditation,—making thirteen thoughts; demeritorious karma consists of the twelve demeritorious thoughts which show themselves in the taking of life, etc.; and karma leading to immovability consists of the four meritorious thoughts which belong to the realm of formlessness and show themselves in ecstatic meditation. Accordingly these three karmas consist of twenty-nine thoughts.

As regards the other three, bodily karma consists of the thoughts of the body, vocal karma of the thoughts of the voice, mental karma of the thoughts of the mind. The object of this triplet is to show the avenues by which meritorious karma, etc., show themselves at the moment of the initiation of karma.

For bodily karma consists of an even score of thoughts, namely, of the eight meritorious thoughts which belong to the realm of sensual pleasure and of the twelve demeritorious ones. These by exciting gestures show themselves through the avenue of the body.

Vocal karma is when these same thoughts by exciting speech show themselves through the avenue of the voice. The thoughts, however, which belong to the realm of form, are not included, as they do not form a dependence for subsequent consciousness. And the case is the same with the thoughts which belong to the realm of formlessness. Therefore they also are to be excluded from the dependence of consciousness. However, all depend on ignorance.

Mental karma, however, consists of all the twenty-nine thoughts, when they spring up in the mind without exciting either gesture or speech.

Thus, when it is said that ignorance is the dependence of the karma-triplet consisting of meritorious karma, etc., it is to be understood that the other triplet is also included.

But it may be asked, “How can we tell that these karmas are dependent on ignorance—” Because they exist when ignorance exists.

For, when a person has not abandoned the want of knowledge concerning misery, etc., which is called ignorance, then by that want of knowledge concerning misery and concerning anteriority, etc., he seizes on the misery of the round of rebirth with the idea that it is happiness and hence begins to perform the threefold karma which is its cause; by that want of knowledge concerning the origin of misery and by being under the impression that thus happiness is secured, he begins to perform karma that ministers to desire, though such karma is really the cause of misery; and by that want of knowledge concerning cessation and the path and under the impression that some particular form of existence will prove to be the cessation of misery, although it really is not so, or that sacrifices, alarming the gods by the greatness of his austerities, and other like procedures are the way to cessation, although they are not such a way, he begins to perform the threefold karma.

Moreover, through this non-abandonment of ignorance in respect of the Four Truths, he does not know the fruition of meritorious karma to be the misery it really is, seeing that it is completely over whelmed with the calamities, birth, old age, disease, death, etc.; and so to obtain it he begins to perform meritorious karma in its three divisions of bodily, vocal, and mental karma, just as a man in love with a heavenly nymph will throw himself down a precipice. When he does not perceive that at the end of that meritorious fruition considered to be such happiness comes the agonizing misery of change and disappointment, he begins to perform the meritorious karma above described, just as a locust will fly into the flame of a lamp, or a man that is greedy after honey will lick the honey-smeared edge of a knife. When he fails to perceive the calamities due to sensual gratification and its fruition, and, being under the impression that sensuality is happiness, lives enthralled by his passions, he then begins to perform demeritorious karma through the three avenues, just as a child will play with filth, or one who wishes to die will eat poison. When he does not perceive the misery of the change that takes place in the constituents of being, even in the realm of formlessness, but has a perverse belief in persistence, etc., he begins to perform mental karma that leads to immovability, just as a man who has lost his way will go after a mirage.

As, therefore, karma exists when ignorance exists but not when it does not exist, it is to be understood that this karma depends on ignorance. And it has been said as follows:

“O priests, the ignorant, uninstructed man performs meritorious karma, demeritorious karma, and karma leading to immovability. But whenever, O priests, he abandons his ignorance and acquires wisdom, he through the fading out of ignorance and the coming into being of wisdom does not even perform meritorious karma.”

Fruitful and Barren Karma

1. Translated from the Anaguttara-Nikaya (iii. 33 1 ).

[1. FRUITFUL KARMA]

THERE are three conditions, O priests, under which deeds are produced. And what are the three— Covetousness is a condition under which deeds are produced; hatred is a condition under which deeds are produced; infatuation is a condition under which deeds are produced.

When a man’s deeds, O priests, are performed through covetousness, arise from covetousness, are occasioned by covetousness, originate in covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one.

When a man’s deeds, O priests, are performed through hatred,… are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one.

It is like seed, O priests, that is uninjured, undecayed, unharmed by wind or heat, and is sound, and advantageously sown in a fertile field on well-prepared soil; if then rain falls in due season, then, O priests, will that seed attain to growth, increase, and development. In exactly the same way, O priests, when a man’s deeds are performed through covetousness, arise from covetousness, are occasioned by covetousness, originate in covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one; when a man’s deeds are performed through hatred,… are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one.

These, O priests, are the three conditions under which deeds are produced.

[II. BARREN KARMA]

There are three conditions, O priests, under which deeds are produced. And what are the three— Freedom from covetousness is a condition under which deeds are produced; freedom from hatred is a condition under which deeds are produced; freedom from in fatuation is a condition under which deeds are produced.

When a man’s deeds, O priests, are performed without covetousness, arise without covetousness, are occasioned without covetousness, originate without covetousness, then, inasmuch as covetousness is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future.

When a man’s deeds, O priests, are performed without hatred,… are performed without infatuation, arise without infatuation, are occasioned without infatuation, originate without infatuation, then, inasmuch as infatuation is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future.

It is like seed, O priests, that is uninjured, undecayed, unharmed by wind or heat, and is sound, and advantageously sown; if some one then burn it with fire and reduce it to soot, and having reduced it to soot were then to scatter it to the winds, or throw it into a swift-flowing river, then, O priests, will that seed be abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future. In exactly the same way, O priests, when a man’s deeds are performed without covetousness, arise without covetousness, are occasioned without covetousness, originate without covetousness, then, inasmuch as covetousness is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra-tree, and become non-existent and not liable to spring up again in the future; when a man’s deeds are performed without hatred,… without infatuation, arise without infatuation, are occasioned without infatuation, originate without infatuation, then, inasmuch as infatuation is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyratree, and become non-existent and not liable to spring up again in the future.

These, O priests, are the three conditions under which deeds are produced.

A wise priest knows he now must reap

The fruits of deeds of former births.

For be they many or but few,

Deeds done in cov’tousness or hate,

Or through infatuation’s power,

Must bear their needful consequence.

Hence not to cov’tousness, nor hate,

Nor to infatuation’s power

The wise priest yields, but knowledge seeks.

And leaves the way to punishment.

2. Translated from the Anaguttara-Nikaya (iii. 99 1 )

“O priests, if any one says that a man must reap according to his deeds, in that case, O priests, there is no religious life, nor is any opportunity afforded for the entire extinction of misery. But if any one says, O priests, that the reward a man reaps accords with his deeds, in that case, O priests, there is a religious life, and opportunity is afforded for the entire extinction of misery.

“We may have the case, O priests, of an individual who does some slight deed of wickedness which brings him to hell, or, again, O priests, we may have the case of another individual who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous.

“What kind of individual, O priests, is he whose slight deed of wickedness brings him to hell——Whenever, O priests, an individual is not proficient in the management of his body, is not proficient in the precepts, is not proficient in concentration, is not proficient in wisdom, and is limited and bounded, and abides in what is finite and evil: such an individual, O priests, is he whose slight deed of wickedness brings him to hell.

“What kind of individual, O priests, is he who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous——Whenever, O priests, an individual is proficient in the management of his body, is proficient in the precepts, is proficient in concentration, is proficient in wisdom, and is not limited, nor bounded, and abides in the universal: such an individual, O priests, is he who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous.

“It is as if, O priests, a man were to put a lump of salt into a small cup of water. What think ye, O priests— Would now the small amount of water in this cup be made salt and undrinkable by the lump of salt—”

“Yes, Reverend Sir.”

“And why—”

“Because, Reverend Sir, there was but a small amount of water in the cup, and so it was made salt and undrinkable by the lump of salt.”

“It is as if, O priests, a man were to throw a lump of salt into the river Ganges. What think ye, O priests— Would now the river Ganges be made salt and undrinkable by the lump of salt—”

“Nay, verily, Reverend Sir.”

“And why not—”

“Because, Reverend Sir, the mass of water in the river Ganges is great, and so is not made salt and undrinkable by the lump of salt.”

“In exactly the same way, O priests, we may have the case of an individual who does some slight deed of wickedness which brings him to hell; or, again, O priests, we may have the case of another individual who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous.

[Repetition of paragraphs 3 and 4, above.]

“We may have, O priests, the case of one who is cast into prison for a half-penny, for a penny, or for a hundred pence; or, again, O priests, we may have the case of one who is not cast into prison for a half-penny, for a penny, or for a hundred pence.

“Who, O priests, is cast into prison for a half-penny, for a penny, or for a hundred pence—

“Whenever, O priests, any one is poor, needy, and indigent: he, O priests, is cast into prison for a half-penny, for a penny, or for a hundred pence.

“Who, O priests, is not cast into prison for a half-penny, for a penny, or for a hundred pence—

“Whenever, O priests, any one is rich, wealthy, and affluent: he, O priests, is not cast into prison for a half-penny, for a penny, or for a hundred pence.

[Repetition of paragraphs3 and 4, above.]

“Just as, O priests, a butcher and killer of rams will smite one man if he steal a ram, and will bind him, and burn him, and wreak his pleasure on him; and another who steals a ram, he will not attack, nor bind him, nor burn him, nor wreak his pleasure on him.

“Who is he, O priests, whom a butcher and killer of rams will smite if he steal a ram, and will bind him, and burn him, and wreak his pleasure on him—

“Whenever, O priests, the robber is poor, needy, and indigent: him, O priests, a butcher and killer of rams will smite if he steal a ram, and will bind him, and burn him, and wreak his pleasure on him.

“Who is he, O priests, whom a butcher and killer of rams will not smite if he steal a ram, nor bind him, nor burn him, nor wreak his pleasure on him—

“Whenever, O priests, the robber is rich, wealthy, and affluent, a king, or a king’s minister: him, O priests, a butcher and killer of rams will not smite if he steal a ram, nor bind him, nor burn him, nor wreak his pleasure on him. On the contrary, he will stretch out his joined palms, and make supplication, saying, ‘Sir, give me the ram, or the price of the ram.’

“In exactly the same way, O priests, we may have the case of an individual who does some slight deed of wickedness which brings him to hell; or again, O priests, we may have the case of another individual who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous.

[Repetition of paragraphs 3 and 4, above.]

“O priests, if any one were to say that a man must reap according to his deeds, in that case, O priests, there is no religious life, nor is any opportunity afforded for the entire extinction of misery. But if any one says, O priests, that the reward a man reaps accords with his deeds, in that case, O priests, there is a religious life, and opportunity is afforded for the entire extinction of misery.”

Good and Bad Karma

Translated from the Samyutta-Nikaya (iii. 2. 10 1

THUS have I heard.

On a certain occasion The Blessed One was dwelling at Savatthi in Jetavana monastery in Anathapindika’s Park.

Then drew near king Pasenadi the Kosalan, at an unusual time of day, to where The Blessed One was; and having drawn near and greeted The Blessed One, he sat down respectfully at one side. And king Pasenadi the Kosalan being seated respectfully at one side, The Blessed One spoke to him as follows:

“Pray, whence have you come, great king, at this unusual time of day—”

“Reverend Sir, a householder who was treasurer in Savatthi has just died leaving no son, and I have come from transferring his property to my royal palace; and, Reverend Sir, he had ten million pieces of gold, and silver beyond all reckoning. But this householder, Reverend Sir, would eat sour gruel and kanajaka, and the clothes he wore were made of hemp… and the conveyance in which he rode was a broken-down chariot with an umbrella of leaves.”

“Even so, great king! Even so, great king! Formerly, great king, that householder and treasurer gave food in alms to a Private Buddha named Tagarasikkhi. But after he had given the order, saying, ‘Give food to this monk,’ and had risen from his seat and departed, he repented him of the gift and said to himself, ‘It would have been better if my slaves or my servants had had this food.’ And, moreover, he murdered his brother’s only son for the sake of the inheritance. Now whereas, great king, that householder and treasurer gave food in alms to the Private Buddha Tagarasikkhi, as the fruit of this deed he was born seven times in a higher state of existence, into a heavenly world; and as a further result of this deed he has held the treasurership seven times here in Savatthi. And whereas, great king, that householder and treasurer repented him of the gift, and said to himself, ‘It would have been better if my slaves or my servants had had this food,’ as the result of this sinful thought his mind has been averse to sumptuous food, to sumptuous clothing, to sumptuous equipages, to a sumptuous gratification of the five senses. And whereas, great king, the treasurer murdered his brother’s only son for the sake of the inheritance, as a result of this deed he has suffered in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of years; and as a further result of this deed he has now for the seventh time died without leaving any son and forfeited his property into the royal treasury. But now, great king, the former merit of this treasurer has become exhausted, and no new merit has been accumulated, and at the present time, great king, the treasurer is suffering in the Maha-Roruva hell.”

“Reverend Sir, has the treasurer been reborn in the Maha-Roruva hell—”

“Yes, great king. The Treasurer has been reborn in the Maha-Roruva hell.”

“Nor grain, nor wealth, nor store of gold and silver,

Not one amongst his women-folk and children,

Nor slave, domestic, hired man,

Nor any one that eats his bread,

Can follow him who leaves this life,

But all things must be left behind.

“But every deed a man performs,

With body, or with voice, or mind,

’Tis this that he can call his own,

This with him take as he goes hence.

This is what follows after him,

And like a shadow ne’er departs.

“Let all, then, noble deeds perform,

A treasure-store for future weal;

For merit gained this life within,

Will yield a blessing in the next.”

Rebirth Is Not Transmigration

1. Translated from the Milindapañha (71 16 )

SAID the king: “Bhante Nagasena, does rebirth take place without anything transmigrating [passing over]—”

“Yes, your majesty. Rebirth takes place without anything transmigrating.”

“How, bhante Nagasena, does rebirth take place without anything transmigrating— Give an illustration.”

“Suppose, your majesty, a man were to light a light from another light; pray, would the one light have passed over [transmigrated] to the other light—”

“Nay, verily, bhante.”

“In exactly the same way, your majesty, does rebirth take place without anything transmigrating.”

“Give another illustration.”

“Do you remember, your majesty, having learnt, when you were a boy, some verse or other from your professor of poetry—”

“Yes, bhante.”

“Pray, your majesty, did the verse pass over [transmigrate] to you from your teacher—”

“Nay, verily, bhante.”

“In exactly the same way, your majesty, does rebirth take place without anything transmigrating.”

“You are an able man, bhante Nagasena.”

2. Translated from the Milindapañha (46 5 )

“Bhante Nagasena,” said the king, “what is it that is born into the next existence—”

“Your majesty,” said the elder, “it is name and form that is born into the next existence.”

“Is it this same name and form that is born into the next existence—”

“Your majesty, it is not this same name and form that is born into the next existence; but with this name and form, your majesty, one does a deed—it may be good, or it may be wicked—and by reason of this deed another name and form is born into the next existence.”

“Bhante, if it is not this same name and form that is born into the next existence, is one not freed from one’s evil deeds—”

“If one were not born into another existence,” said the elder, “one would be freed from one’s evil deeds; but, your majesty, inasmuch as one is born into another existence, therefore is one not freed from one’s evil deeds.”

“Give an illustration.”

“Your majesty, it is as if a man were to take away another man’s mangoes, and the owner of the mangoes were to seize him, and show him to the king, and say, ‘Sire, this man hath taken away my mangoes;’ and the other were to say, ‘Sire, I did not take away this man’s mangoes. The mangoes which this man planted were different mangoes from those which I took away. I am not liable to punishment.’ Pray, your majesty, would the man be liable to punishment—”

“Assuredly, bhante, would he be liable to punishment.”

“For what reason—”

“Because, in spite of what he might say, he would be liable to punishment for the reason that the last mangoes derived from the first mangoes.”

“In exactly the same way, your majesty, with this name and form one does a deed—it may be good, or it may be wicked—and by reason of this deed another name and form is born into the next existence. Therefore is one not freed from one’s evil deeds.”

“Give another illustration.”

“Your majesty, it is as if a man were to take away the rice of another man,… were to take away the sugar-cane,… Your majesty, it is as if a man were to light a fire in the winter-time and warm himself, and were to go off without putting it out. And then the fire were to burn another man’s field, and the owner of the field were to seize him, and show him to the king, and say, ‘Sire, this man has burnt up my field;’ and the other were to say, ‘Sire, I did not set this man’s field on fire. The fire which I failed to put out was a different one from the one which has burnt up this man’s field. I am not liable to punishment.’ Pray, your majesty, would the man be liable to punishment—”

“Assuredly, bhante, would he be liable to punishment.”

“For what reason—”

“Because, in spite of what he might say, the man would be liable to punishment for the reason that the last fire derived from the first fire.”

“Give another illustration.”

“Your majesty, it is as if a man were to ascend to the top story of a house with a light, and eat there; and the light in burning were to set fire to the thatch; and the thatch in burning were to set fire to the house; and the house in burning were to set fire to the village; and the people of the village were to seize him, and say, ‘Why, O man, did you set fire to the village—’ and he were to say, ‘I did not set fire to the village. The fire of the lamp by whose light I ate was a different one from the one which set fire to the village;’ and they, quarreling, were to come to you. Whose cause, your majesty, would you sustain—”

“That of the people of the village, bhante.”

“And why—”

“Because, in spite of what the man might say, the latter fire sprang from the former.”

“In exactly the same way, your majesty, although the name and form which is born into the next existence is different from the name and form which is to end at death, nevertheless, it is sprung from it. Therefore is one not freed from one’s evil deeds.”

“Give another illustration.”

“Your majesty, it is as if a man were to choose a young girl in marriage, and having paid the purchase-money, were to go off; and she subsequently were to grow up and become marriageable; and then another man were to pay the purchase-money for her, and marry her; and the first man were to return, and say, ‘O man, why did you marry my wife—’ and the other were to say, ‘I did not marry your wife. The young, tender girl whom you chose in marriage, and for whom you paid purchase-money, was a different person from this grown-up and marriageable girl whom I have chosen in marriage, and for whom I have paid purchase-money;’ and they, quarreling, were to come to you. Whose cause, your majesty, would you sustain—”

“That of the first man.”

“And why—”

“Because, in spite of what the second man might say, the grown-up girl sprang from the other.”

“Give another illustration.”

“Your majesty, it is as if a man were to buy from a cowherd a pot of milk, and were to leave it with the cowherd, and go off, thinking he would come the next day and take it. And on the next day it were to turn into sour cream; and the man were to come back, and say, ‘Give me the pot of milk.’ And the other were to show him the sour cream; and the first man were to say, ‘I did not buy sour cream from you. Give me the pot of milk.’ And the cowherd were to say, ‘While you were gone, your milk turned into sour cream;’ and they, quarreling, were to come to you. Whose cause, your majesty, would you sustain—”

“That of the cowherd, bhante.”

“And why—”

“Because, in spite of what the man might say, the one sprang from the other.”

“You are an able man, bhante Nagasena.”

3. Translated from the Visuddhi-Magga (chap. xvii.)

It is only elements of being possessing a dependence that arrive at a new existence: none transmigrated from the last existence, nor are they in the new existence without causes contained in the old. By this is said that it is only elements of being, with form or without, but possessing a dependence, that arrive at a new existence. There is no entity, no living principle; no elements of being transmigrated from the last existence into the present one; nor, on the other hand, do they appear in the present existence without causes in that one. This we will now make plain by considering birth and death as they occur every day among men.

For when, in any existence, one arrives at the gate of death, either in the natural course of things or through violence; and when, by aconcourse of intolerable, death-dealing pains, all the members, both great and small, are loosened and wrenched apart in every joint and ligament; and the body, like a green palm-leaf exposed to the sun, dries up by degrees; and the eye-sight and the other senses fail; and the power of feeling, and the power of thinking, and vitality are making the last stand in the heart—then consciousness residing in that last refuge, the heart, continues to exist by virtue of karma, otherwise called the predispositions. This karma, however, still retains something of what it depends on, and consists of such former deeds as were weighty, much practised, and are now close at hand; or else this karma creates a reflex of itself or of the new mode of life now being entered upon, and it is with this as its object that consciousness continues to exist.

Now while the consciousness still subsists, inasmuch as desire and ignorance have not been abandoned and the evil of the object is hidden by that ignorance, desire inclines the consciousness to the object; and the karma that sprang up along with the consciousness impels it toward the object. This consciousness being in its series thus inclined toward the object by desire, and impelled toward it by karma, like a man who swings himself over a ditch by means of a rope hanging from a tree on the hither bank, quits its first resting-place and continues to subsist in dependence on objects of sense and other things, and either does or does not light on another resting-place created by karma. Here the former consciousness, from its passing out of existence, is called passing away, and the latter, from its being reborn into a new existence, is called rebirth. But it is to be understood that this latter consciousness did not come to the present existence from the previous one, and also that it is only to causes contained in the old existence,—namely, to karma called the predispositions, to inclination, an object, etc.,—that its present appearance is due.

As illustrations here may serve

Echoes and other similes.

Nor sameness, nor diversity,

Can from that series take their rise.

As illustrations of how consciousness does not come over from the last existence into the present, and how it springs up by means of causes belonging to the former existence, here may serve echoes, light the impressions of a seal, and reflections in a mirror. For as echoes, light, the impressions of a seal, and shadows have sound, etc., for their causes, and exist without having come from elsewhere, just so is it with this mind.

Moreover

Nor sameness, nor diversity,

Can from that series take their rise.

For if, in a continuous series, an absolute sameness obtained, then could sour cream not arise from milk; while, on the other hand, if there were an absolute diversity, then could not a milk-owner obtain sour cream. The same argument holds good in regard to all causes and effects. This being so, it would be more correct not to use the popular mode of stating the case, but that would not be desirable. Therefore, we must merely guard ourselves from supposing that there is here either an absolute sameness or an absolute diversity. Here some one will say,

“This explanation is not a good one. For is it not true that if there be no transmigration, and both the Groups and the fruitful karma which belong to this existence in the world of men cease, nor arrive in the new existence, the fruit of this karma would then be borne by a different thing from that which produced the karma itself— If the reaper ceased to exist, it would not be he experienced the fruit. Therefore this position is not good.”

The following quotation will answer this:

“The series which doth bear a fruit,

Is not the same nor something else.

The fabricating power in seeds

Will show the meaning of this word.”

For when the fruit arises in a series, as absolute sameness and absolute diversity are both excluded, it cannot be said that the fruit is borne by the same thing nor yet by something else.

The fabricating power in seeds will show this. For when the fabricating power in the seed of mangoes and other plants operate, inasmuch as any particular kind of fruit is dependent on the previous part of its series, it cannot come from other seeds, nor in dependence on other fabricating powers; nor yet is it those other seeds, or those other fabricating powers, which arrive at fruition. Such is to be understood to be the nature of the present case. Also when education, training, and medicaments have been applied to the body of a young person, the fruit will appear in after time in the mature body, etc. Thus is the sense to be understood.

Now as to what was said, “If the reaper ceased to exist, it would not be he experienced the fruit,” consider the following:

“As when ’tis said, ‘The tree bears fruit,’

As soon as fruit on it appears;

Just so the Groups are reapers called,

As soon as karma’s fruit springs up.”

Just as in the case of those elements of being which go under the name of tree, as soon as at any point the fruit springs up, it is then said, “The tree bears fruit,” or, “The tree has fructified”—so also in the case of those Groups which go under the name of “god” or “man,” when a fruition of happiness or misery springs up at any point, then it is said, “That god or man is happy or miserable.” Therefore is it that we have here no need of any other reaper.

4. Translated from the Visuddhi-Magga (chap. xvii.)

He, then, that has no clear idea of death and does not master the fact that death everywhere consists in the dissolution of the Groups, he comes to a variety of conclusions, such as, “A living entity dies and transmigrates into another body.”

He that has no clear idea of rebirth and does not master the fact that the appearance of the Groups everywhere constitutes rebirth, he comes to a variety of conclusions, such as, “A living entity is born and has obtained a new body.”

5. Translated from the Visuddhi-Magga (chap. xxi.)

Therefore have the ancients said:

“‘The Groups break up, and only they,’ the wise say,

‘And death consisteth in their dissolution.’

The thoughtful man of insight sees them vanish;

They’re like the jewel shattered by the diamond.”

Death’s Messengers

1. Translated from the Anaguttara-Nikaya (iii. 35 1 )

DEATH has three messengers, O priests. And what are the three—

Suppose, O priests, one does evil with his body, does evil with his voice, does evil with his mind. Having done evil with his body, done evil with his voice, and done evil with his mind, he arrives after the dissolution of the body, after death, at a place of punishment, a place of suffering, perdition, hell. Then, O priests, the guardians of hell seize him by the arms at every point, and they show him to Yama, the ruler of the dead, saying,

“Sire, this man did not do his duty to his friends, to his parents, to the monks, or to the Brahmans, nor did he honor his elders among his kinsfolk. Let your majesty inflict punishment upon him.”

Then, O priests, king Yama questions, sounds, and addresses him touching the first of death’s messengers.

“O man! Did you not see the first of death’s messengers visibly appear among men—”

He replies, “Lord, I did not.”

Then, O priests, king Yama says to him, “O man! Did you not see among men a woman or a man, eighty or ninety or a hundred years of age, decrepid, crooked as the curved rafter of a gable roof, bowed down, leaning on a staff, trembling as he walked, miserable, with youth long fled, broken-toothed, gray-haired and nearly bald, tottering, with wrinkled brow, and blotched with freckles—”

He replies, “Lord, I did.”

Then, O priests, king Yama says to him, “O man! Did it not occur to you, being a person of mature intelligence and years, ‘I also am subject to old age, and in no way exempt. Come now! I will act nobly with body, voice and mind’—”

He replies, “Lord, I could not. Lord, I did not think.”

Then, O priests, king Yama says to him, “O man! Through thoughtlessness you failed to act nobly with body, voice, and mind. Verily, it shall be done unto you, O man, in accordance with your thoughtlessness. And it was not your mother who did this wickedness, nor was it your father, nor your brother, nor your sister, nor your friends and companions, nor your relatives and kinsfolk, nor the deities, nor the monks and Brahmans; but it was you yourself who did this wickedness, and you alone shall feel its consequences.”

Then, O priests, when king Yama has questioned, sounded, and addressed him touching the first of death’s messengers, he questions, sounds, and addresses him touching the second of death’s messengers.

“O man! Did you not see the second of death’s messengers visibly appear among men—”

He replies, “Lord, I did not.”

Then, O priests, king Yama says to him, “O man! Did you not see among men, women or men, diseased, suffering, grievously sick, rolling in their own filth, who when lying down had to be lifted up by others, and by others had to be laid down again—”

He replies, “Lord, I did.”

Then, O priests, king Yama says to him, “O man! Did it not occur to you, being a person of mature intelligence and years, ‘I also am subject to disease, and in no way exempt. Come now! I will act nobly with body, voice, and mind’—”

He replies, “Lord, I could not. Lord, I did not think.”

Then, O priests, when king Yama has questioned, sounded, and addressed him touching the second of death’s messengers, he questions, sounds, and addresses him touching the third of death’s messengers.

“O man! Did you not see the third of death’s messengers visibly appear among men—”

He replies, “Lord, I did not.”

Then, O priests, king Yama says to him, “O man! Did you not see among men a woman or a man that has been one day dead, or two days dead, or three days dead, and had become swollen, black, and full of putridity—”

He replies, “Lord, I did.”

Then, O priests, king Yama says to him, “O man! Did it not occur to you, being a person of mature intelligence and years, ‘I also am subject to death, and in no way exempt. Come now! I will act nobly with body, voice, and mind’—”

He replies, “Lord, I could not. Lord, I did not think.”

Then, O priests, when King Yama has questioned, sounded, and addressed him touching the third of death’s messengers, he becomes silent.

Then, O priests, the guardians of hell inflict on him the torture called the fivefold pinion: they force a heated iron stake through his hand; they force a heated iron stake through his other hand; they force a heated iron stake through his foot; they force a heated iron stake through his other foot; they force a heated iron stake through the middle of his breast. There he experiences grievous, severe, sharp, and bitter pains; but he does not die so long as that wickedness is unexhausted.

Then, O priests, the guardians of hell lay him down, and hack him with axes. There he experiences grievous, severe, sharp, and bitter pains; but he does not die so long as that wickedness is unexhausted.

Then, O priests, the guardians of hell place him feet up, head down, and hack him with hatchets. There he experiences grievous, severe, sharp, and bitter pains; but he does not die so long as that wickedness is unexhausted.

Then, O priests, the guardians of hell harness him to a chariot, and they make him go forward and they make him go back over ground that is blazing, flaming, and glowing. There he experiences grievous, severe, sharp, and bitter pains; but he does not die so long as that wickedness is unexhausted.

Then, O priests, the guardians of hell make him ascend and make him descend an immense, blazing, flaming, and glowing mountain of live coals. There he experiences grievous, severe, sharp, and bitter pains; but he does not die so long as that wickedness is unexhausted.

Then, O priests, the guardians of hell take him feet up, head down, and throw him into a heated iron kettle that is blazing, flaming, and glowing. There he cooks and sizzles. And while he there cooks and sizzles, he goes once upwards, once downwards, and once side-ways. There he experiences grievous, severe, sharp, and bitter pains; but he does not die so long as that wickedness is unexhausted.

Then, O priests, the guardians of hell throw him into the chiefest of the hells. Now this chiefest of the hells, O priests, is

Symmetrical, and square in shape,

Four-gated, into parts laid off.

Of iron is its bounding wall,

An iron roof doth close it in;

And of its glowing iron floor

The light with dazzling brilliancy

Spreads for a hundred leagues around,

And ever and for ay abides.

In former times, O priests, king Yama thought to himself, “All they, alas, who are guilty of wicked deeds in the world must suffer such horrible and manifold torture! O that I may become a man and a Tathagata arise in the world, a holy, Supreme Buddha, and that I may sit at the feet if The Blessed One and The Blessed One teach me the Doctrine, and I come to understand the Doctrine of The Blessed One!”

Now this, O priests, that I tell you, I did not get from any one else, be he monk or Brahman; but, O priests, what I by myself, unassisted, have known, and seen, and learnt, that I tell you.

All they who thoughtless are, nor heed,

What time death’s messengers appear,

Must long the pangs of suffering feel

In some base body habiting.

But all those good and holy men,

What time they see death’s messengers,

Behave not thoughtless, but give heed

To what the Noble Doctrine says;

And in attachment frighted see

Of birth and death the fertile source,

And from attachment free themselves,

Thus birth and death extinguishing,

Secure and happy ones are they,

Released from all this fleeting show;

Exempted from all sin and fear,

All misery have they overcome.

2. Reprinted from Mrs. Piozzi’s (Thrale’s) Autobiography (ed. Hayward, Ticknor and Fields, Boston, 1861), vol. ii. p. 2 47

THE THREE WARNINGS

A TALE

The tree of deepest root is found

Least willing still to quit the ground;

’Twas therefore said by ancient sages,

That love of life increased with years.

So much, that in our latter stages,

When pains grow sharp and sickness rages,

The greatest love of life appears.

This greatest affection to believe,

Which all confess, but few perceive,

If old affections can’t prevail,

Be pleased to hear a modern tale.

When sports went round, and all were gay,

On neighbor Dobson’s wedding-day,

Death called aside the jocund groom,

With him into another room;

And looking grave, you must, says he,

Quit your sweet bride, and come with me.

With you, and quit my Susan’s side—

With you! the hapless husband cried:

Young as I am; ’tis monstrous hard;

Besides, in truth, I’m not prepared:

My thoughts on other matters go,

This is my wedding night, you know.

What more he urged I have not heard,

His reasons could not well be stronger,

So Death the poor delinquent spared,

And left to live a little longer.

Yet calling up a serious look,

His hour-glass trembled while he spoke,

Neighbor, he said, farewell. No more

Shall Death disturb your mirthful hour,

And further, to avoid all blame

Of cruelty upon my name,

To give you time for preparation,

And fit you for your future station,

Three several warnings you shall have

Before you’re summoned to the grave:

Willing, for once, I’ll quit my prey,

And grant a kind reprieve;

In hopes you’ll have no more to say

But when I call again this way,

Well pleased the world will leave.

To these conditions both consented,

And parted perfectly contented.

What next the hero of our tale befell,

How long he lived, how wise, how well,

How roundly he pursued his course,

And smoked his pipe, and stroked his horse,

The willing muse shall tell:

He chaffered then, he bought, he sold,

Nor once perceived his growing old,

Nor thought of Death as near;

His friends not false, his wife no shrew,

Many his gains, his children few,

He passed his hours in peace;

But while he viewed his wealth increase,

While thus along life’s dusty road

The beaten track content he trod,

Old time whose haste no mortal spares

Uncalled, unheeded, unawares,

Brought him on his eightieth year.

And now one night in musing mood,

As all alone he sate,

Th’ unwelcome messenger of fate

Once more before him stood.

Half stilled with anger and surprise,

So soon returned! old Dobson cries.

So soon, d’ye call it! Death replies:

Surely, my friend, you’re but in jest;

Since I was here before

’Tis six-and-thirty years at least,

And you are now fourscore.

So much the worse, the clown rejoined,

To spare the aged would be kind;

However, see your search be legal

And your authority,—Is’t regal—

Else you are come on a fool’s errand,

With but a secretary’s warrant.

Besides, you promised me three warnings,

Which I have looked for nights and mornings;

But for that loss of time and ease

I can recover damages.

I know, cries Death, that at the best,

I seldom am a welcome guest;

But don’t be captious, friend, at least;

I little thought you’d still be able

To stump about your farm and stable;

Your years have run to a great length,

I wish you joy though of your strength.

Hold, says the farmer, not so fast,

I have been lame these four years past.

And no great wonder, Death replies;

However, you still keep your eyes,

And sure to see one’s loves and friends,

For legs and arms would make amends.

Perhaps, says Dobson, so it might,

But, latterly, I’ve lost my sight.

This is a shocking story, faith,

Yet there’s some comfort still, says Death;

Each strives your sadness to amuse,

I warrant you have all the news.

There’s none, cries he, and if there were,

I’ve grown so deaf, I could not hear.

Nay then, the spectre stern rejoined,

These are unjustifiable yearnings;

If you are lame and deaf and blind,

You’ve had your three sufficient warnings,

So come along, no more we’ll part:

He said, and touched him with his dart;

And now old Dobson, turning pale,

Yields to his fate,—so ends my tale.

The Devoted Wife

Translated from the Dhammapada, and from Buddhaghosa’s comment

While eagerly man culls life’s flowers,

With all his faculties intent,

Of pleasure still insatiate—

Death comes and overpowereth him.

“WHILE eagerly man culls life’s flowers.” This doctrinal instruction was given by The Teacher while dwelling at Savatthi, and it was concerning a woman called Husband-honorer. The affair began in the Heaven of the Suite of the Thirty-three.

They say that a god of that heaven named Garland-wearer went to his pleasure-grounds in company with a thousand celestial nymphs. Five hundred of these goddesses ascended trees and threw down flowers, while five hundred picked up the flowers that were thrown down and decked the god therewith. One of these goddesses, while on the bough of a tree, fell from that existence, her body vanishing like the flame of a lamp.

Then she was conceived in a high-caste family of Savatthi, and was born with a reminiscence of her previous existences. And saying to herself, “I am the wife of the god Garland-wearer,” she made offerings of perfumes, garlands, and the like, with the prayer that in her next rebirth she might again be with her husband. And when at the age of sixteen years she married into another family, with ticket-food, and fornightly food, she continued to give alms, saying, “May this prove efficacious in bringing about my rebirth with my husband.”

Thereupon the priests gave her the name of Husband-honorer, for they said: “She works early and late, and her only desire is for her husband.”

Husband-honorer continually took care of the hall where the priests sat. She brought forward the drinking water, and spread out the mats to sit on. And when other people were desirous of giving ticket-food and other alms, they would bring it to her, and say, “Dear lady, prepare this for the congregation of the priests.” And by going to and fro in this manner, she acquired the fifty-six salutary qualities, all at one time.

Then she conceived, and at the end of ten lunar months she brought forth a son; and when he was old enough to walk, another, until she had four sons.

One day, after she had given alms and offerings, and had listened to the Doctrine, and kept the precepts, she died toward night-fall from a sudden disease, and was reborn into the presence of her husband.

The other goddesses had continued to deck the god throughout the whole interval.

“We have not seen you since morning,” said the god. “Where have you been—”

“I fell from this existence, my lord.”

“Are you in earnest—”

“It was precisely so, my lord.”

“Where were you born—”

“At Savatthi, in a family of high caste.”

“How long were you there—”

“My lord, at the end of ten months I issued from my mother’s womb, and at the age of sixteen years I married into another family; and having borne four sons, and having given gifts and done other meritorious deeds with the prayer that I might again be with you, I have been born into your presence.”

“How long is the life of men—”

“Only a hundred years.”

“Is that all—”

“Yes, my lord.”

“If that is the length of life to which men are born, pray, now, do they pass the time asleep and reckless, or do they give gifts and do other meritorious deeds—”

“Nothing of the kind, my lord. Men are always reckless, as if they were born to a life of an incalculable number of years, and were never to grow old and die.”

At this the god Garland-wearer became exceedingly agitated.

“Men, it appears, are born to a life of only one hundred years, yet they recklessly lie down and sleep away their time. When will they ever get free from misery—”

A hundred of our years make one day and night of the Gods of the Suite of the Thirty-three; thirty such days and nights their month; and twelve such months their year. And the length of their lives is a thousand such celestial years, or in human notation thirtysix million years. Thus for that god not one day has passed; but like a moment had the interval seemed to him. And thus he thought, “Recklessness for short-lived men is extremely unsuitable.”

On the next day, when the priests entered the village, they found the hall had not been looked after; the mats had not been spread, and the drinking water had not been placed. Then they inquired,

“Where is Husband-honorer—”

“Reverend sirs, how could you expect to see her— Yesterday, after your worships had eaten and departed, she died at even-tide.”

When the priests heard this, the unconverted among them, calling to mind her benefactions, were unable to restrain their tears, while those in whom depravity had come to an end had their elements of being agitated.

After breakfast they returned to the monastery, and made inquiry of The Teacher:

“Reverend Sir, Husband-honorer worked early and late doing many kinds of meritorious deeds, and prayed only for her husband. Now she is dead. Where, pray, has she been reborn—”

“With her husband, O priests.”

“But, Reverend Sir, she is not with her husband.”

“O priests, it was not this husband she was praying for. She had a husband named Garland-wearer, a God of the Suite of the Thirtythree, and fell from that existence while he was decorating himself with flowers. Now she has returned and been born again at his side.”

“Reverend Sir, is it really so—”

“Assuredly, O priests.”

“Alas, Reverend Sir, how very short is the life of all creatures! In the morning she waited on us, and in the evening a disease attacked her, and she died.”

“Assuredly, O priests,” said The Teacher, “the life of creatures is indeed short. And thus it is that death gets creatures into his power, and drags them away howling and weeping, and still unsated in their senses and lusts.”

So saying, he pronounced the following stanza:

“While eagerly man culls life’s flowers,

With all his faculties intent,

Of pleasure still insatiate—

Death comes and overpowereth him.”

The Hare-mark in the Moon

Translated from the Jataka (iii. 51 10 ), and constituting Birth-Story 316

“SOME red-fish have I, seven in all.” This was related by The Teacher while dwelling in Jetavana monastery; and it was concerning a donation of all the requisites to the congregation of the priests.

It seems that a householder of Savatthi prepared a donation of all the requisites for The Buddha and for the Order. At the door of his house he had a pavilion built and gotten ready, and having invited The Buddha and the congregation of the priests, he made them sit down on costly seats which had been spread for them in the pavilion, and gave them an excellent repast of savory dishes. Then he invited them again for the next day, and again for the next, until he had invited them seven times. And on the seventh day he made the donation of all the requisites to The Buddha and to five hundred priests.

At the end of the breakfast The Teacher returned thanks and said,

“Layman, it is fitting that you thus manifest a hearty zeal; for this alms-giving was also the custom of the wise of old time. For the wise of old time surrendered their own lives to chance suppliants, and gave their own flesh to be eaten.”

Then, at the request of the householder, he related the by-gone occurrence:—

Once upon a time, when Brahmadatta was ruling at Benares, the Future Buddha was born as a hare, and dwelt in a wood. Now on one side of this wood was a mountain, on another a river, and on another a border village. And there were three other animals that were his comrades—a monkey, a jackal, and an otter. These four wise creatures dwelt together, catching their prey each in his own hunting ground, and at night resorting together. And the wise hare would exhort the other three, and teach them the Doctrine, saying, “Give alms, keep the precepts, and observe fast-days.” Then the three would approve of his admonition, and go each to his own lair in the thicket, and spend the night.

Time was going by in this manner, when one day the Future Buddha looked up into the sky and saw the moon, and perceived that the next day would be fast-day. Then said he to the others,

“To-morrow is fast-day. Do you three keep the precepts and observe the day; and as alms given while keeping the precepts bring great reward, if any suppliants present themselves, give them to eat of your own food.”

“Very well,” said they, and passed the night in their lairs.

On the next day the otter started out early, and went to the banks of the Ganges to hunt for prey. Now a fisherman had caught seven red-fish and strung them on a vine, and buried them in the sand on the banks of the Ganges, and had then gone on downstream catching fish as he went. The otter smelt the fishy odor, and scraping away the sand, perceived the fish and drew them out. Then he called out three times, “Does any one own these—” and when he saw no owner, he bit hold of the vine with his teeth, and drew them to his lair in the thicket. There he lay down, remembering that he was keeping the precepts, and thinking, “I will eat these at the proper time.”

And the jackal also went out to hunt for prey, and found in the hut of a field-watcher two spits of meat, and one iguana, and a jar of sour cream. Then he called out three times, “Does any one own these—” and when he saw no owner, he placed the cord that served as a handle for the jar of sour cream about his neck, took hold of the spits of meat and of the iguana with his teeth, and brought them home, and placed them in his lair in the thicket. Then he lay down, remembering that he was keeping the precepts, and thinking, “I will eat these at the proper time.”

And the monkey also, entering the forest, fetched home a bunch of mangoes, and placed them in his lair in the thicket. Then he lay down, remembering that he was keeping the precepts, and thinking, “I will eat these at the proper time.”

The Future Buddha, however, remained in his thicket, thinking, “At the proper time I will go out and eat dabba 1-grass.” Then he thought,

“If any suppliants come, they will not want to eat grass, and I have no sesamum, rice, or other such food. If any suppliant comes, I will give him of my own flesh.”

Such fieriness of zeal in keeping the precepts caused the marble throne of Sakka to grow hot. Then, looking carefully, Sakka discovered the cause, and proposed to himself to try the hare. And disguised as a Brahman, he went first to the lair of the otter.

“Brahman, why stand you there—” said the otter.

Said he, “Pandit, if I could but get something to eat, I would keep fast-day vows, and perform the duties of a monk.”

“Very well,” said the otter; “I will give you food.” And he addressed him with the first stanza:

“Some red-fish have I, seven in all,

Found stranded on the river bank.

All these, O Brahman, are my own;

Come eat, and dwell within this wood.”

“I will return a little later,” said the Brahman; “let the matter rest until to-morrow.”

Then he went to the jackal. And the latter also asking, “Why stand you there—” the Brahman answered the same as before.

“Very well,” said the jackal; “I will give you some food.” And he addressed him with the second stanza:

“A watchman guards the field close by,

His supper have I ta’en away;

Two spits of meat, iguana one,

One dish of butter clarified.

All these, O Brahman, are my own;

Come eat, and dwell within this wood.”

“I will return a little later,” said the Brahman; “let the matter rest until to-morrow.”

Then he went to the monkey. And the latter also asking, “Why stand you there—” the Brahman answered the same as before.

“Very well,” said the monkey; “I will give you some food.” And he addressed him with the third stanza:

“Ripe mangoes, water clear and cold,

And cool and pleasant woodland shade—

All these, O Brahman, are my own;

Come eat, and dwell within this wood.”

“I will return a little later,” said the Brahman; “let the matter rest until to-morrow.”

Then he went to the wise here. And he also asking, “Why stand you there—” the Brahman answered the same as before.

The Future Buddha was delighted. “Brahman,” said he, “you have done well in coming to me for food. To-day I will give alms such as I never gave before; and you will not have broken the precepts by destroying life. Go, my friend, and gather wood, and when you have made a bed of coals, come and tell me. I will sacrifice my life by jumping into the bed of live coals. And as soon as my body is cooked, do you eat of my flesh, and perform the duties of a monk.” And he addressed him with the fourth stanza:

“The hare no seed of sesamum

Doth own, nor beans, nor winnowed rice.

But soon my flesh this fire shall roast;

Then eat, and dwell within this wood.”

When Sakka heard this speech, he made a heap of live coals by his superhuman power, and came and told the Future Buddha. The latter rose from his couch of dabba-grass, and went to the spot. And saying, “If there are any insects in my fur, I must not let them die,” he shook himself three times. Then throwing his whole body into the jaws of his liberality, he jumped into the bed of coals, as delighted in mind as a royal flamingo when he alights in a cluster of lotuses. The fire, however, was unable to make hot so much as a hair-pore of the Future Buddha’s body. He felt as if he had entered the abode of cold above the clouds.

Then, addressing Sakka, he said,

“Brahman, the fire you have made is exceeding cold, and is not able to make hot so much as a hair-pore of my body. What does it mean—”

“Pandit, I am no Brahman; I am Sakka, come to try you.”

“Sakka, your efforts are useless; for if all beings who dwell in the world were to try me in respect of my liberality, they would not discover in me any unwillingness to give.” Thus the Future Buddha thundered.

“Wise hare,” said then Sakka, “let your virtue be proclaimed to the end of this world-cycle.” And taking a mountain, he squeezed it, and with the juice drew the outline of a hare in the disk of the moon. Then in that wood, and in that thicket, he placed the Future Buddha on some tender dabba-grass, and taking leave of him, departed to his own celestial abode.

And these four wise creatures lived happily and harmoniously, and kept the precepts, and observed fast-days, and passed away according to their deeds.

When The Teacher had given this instruction, he expounded the truth, and identified the characters of the Birth-Story: [At the close of the exposition of the truths, the householder who had given all the requisites became established in the fruit of conversion.]

“In that existence the other was Ananda, the jackal was Moggallana, the monkey was Sariputta, while the wise hare was I myself.”

The Hare Birth-Story.

Note 1. Name of various kinds of grasses used for sacrificial purposes.

The Way of Purity

Translated from the Visuddhi-Magga (chap. i.)

THEREFORE has The Blessed One said:

“What man his conduct guardeth, and hath wisdom,

And thoughts and wisdom traineth well,

The strenuous and the able priest,

He disentangles all this snarl.”

When it is said hath wisdom, there is meant a wisdom for which he does not need to strive. For it comes to him through the power of his deeds in a former existence.

The strenuous and the able priest. Perseveringly by means of the above-mentioned heroism, and intelligently through the force of his wisdom, should he guard his conduct, and train himself in the quiescence and insight indicated by the words thoughts and wisdom.

Thus does The Blessed One reveal the Way of Purity under the heads of conduct, concentration, and wisdom. Thus does he indicate the three disciplines, a thrice noble religion, the advent of the threefold knowledge, etc, the avoidance of the two extremes and the adoption of the middle course of conduct, the means of escape from the lower and other states of existence, the threefold abandonment of the corruptions, the three hostilities, the purification from the three corruptions, and the attainment of conversion and of the other degrees of sanctification.

And how—

By conduct is indicated the discipline in elevated conduct; by concentration, the discipline in elevated thoughts; and by wisdom, the discipline in elevated wisdom.

By conduct, again, is indicated the nobleness of this religion in its beginning. The fact that conduct is the beginning of this religion appears from the passage, “What is the first of the meritorious qualities— Purity of conduct.” And again from that other, which begins by saying, “It is the non-performance of any wickedness.” And it is noble because it entails no remorse or other like evils.

By concentration is indicated its nobleness in the middle. The fact that concentration is the middle of this religion appears from the passage which begins by saying, “It is richness in merit.” It is noble because it brings one into the possession of the magical powers and other blessings.

By wisdom is indicated its nobleness at the end. The fact that wisdom is the end of this religion appears from the passage,

“To cleanse and purify the thoughts,

’Tis this the holy Buddhas teach,”

and from the fact that there is nothing higher than wisdom. It is noble because it brings about imperturbability whether in respect of things pleasant or unpleasant. As it is said:

“Even as the dense and solid rock

Cannot be stirred by wind and storm;

Even so the wise cannot be moved

By voice of blame or voice of praise.”

By conduct, again, is indicated the advent of the threefold knowledge. For by virtuous conduct one acquires the threefold knowledge, but gets no further. By concentration is indicated the advent of the Six High Powers. For by concentration one acquires the Six High Powers, but gets no further. By wisdom is indicated the advent of the four analytical sciences. For by wisdom one acquires the four analytical sciences, and in no other way.

By conduct, again, is indicated the avoidance of the extreme called sensual gratification; by concentration, the avoidance of the extreme called self-torture. By wisdom is indicated the adoption of the middle course of conduct.

By conduct, again, is indicated the means of escape from the lower states of existence; by concentration, the means of escape from the realm of sensual pleasure; by wisdom, the means of escape from every form of existence.

By conduct, again, is indicated the abandonment of the corruption through the cultivation of their opposing virtues; by concentration, the abandonment of the corruptions through their avoidance; by wisdom, the abandonment of the corruptions through their extirpation.

By conduct, again, is indicated the hostility to corrupt acts; by concentration, the hostility to corrupt feelings; by wisdom, the hostility to corrupt propensities.

By conduct, again, is indicated the purification from the corruption of bad practices; by concentration, the purification from the corruption of desire; by wisdom, the purification from the corruption of heresy.

And by conduct, again, is indicated the attainment of conversion, and of once returning; by concentration, the attainment of never returning; by wisdom, the attainment of saintship. For the converted are described as “Perfect in the precepts,” as likewise the once returning; but the never returning as “Perfect in concentration,” and the saint as “Perfect in wisdom.”

Thus are indicated the three disciplines, a thrice noble religion, the advent of the threefold knowledge, etc., the avoidance of the two extremes and the adoption of the middle course of conduct, the means of escape from the lower and other states of existence, the threefold abandonment of the corruptions, the three hostilities, the purification from the three corruptions, and the attainment of conversion and of the other degrees of sanctification; and not only these nine triplets, but also other similar ones.

Now although this Way of Purity was thus taught under the heads of conduct, concentration, and wisdom, and of the many good qualities comprised in them, yet this with excessive conciseness; and as, consequently, many would fail to be benefited, we here give its exposition in detail.

Concentration

1. Translated from the Visuddhi-Magga (chap. iii.)

WHAT is concentration— Concentration is manifold and various, and an answer which attempted to be exhaustive would both fail of its purpose and tend to still greater confusion. Therefore we will confine ourselves to the meaning here intended, and say—Concentration is an intentness of meritorious thoughts.

2. Translated from the Anaguttara-Nikaya (iii. 88)

And what, O priests, is the discipline in elevated concentration—

Whenever, O priests, a priest, having isolated himself from sensual pleasures, having isolated himself from demeritorious traits, and still exercising reasoning, still exercising reflection, enters upon the first trance, which is produced by isolation and characterized by joy and happiness; when, through the subsidence of reasoning and reflection, and still retaining joy and happiness, he enters upon the second trance, which is an interior tranquilization and intentness of thoughts, and is produced by concentration; when, through the paling of joy, indifferent, contemplative, conscious, and in the experience of bodily happiness—that state which eminent men describe when they say, “Indifferent, contemplative, and living happily”—he enters upon the third trance; when, through the abandonment of happiness, through the abandonment of misery, through the disappearance of all antecedent gladness and grief, he enters upon the fourth trance, which has neither misery nor happiness, but is contemplation as refined by indifference, this, O priests, is called the discipline in elevated concentration.

3. Translated from the Añguttara-Nikaya (ii. 3 10 )

What advantage, O priests, is gained by training in quiescence— The thoughts are trained. And what advantage is gained by the training of the thoughts— Passion is abandoned.

The Conversion of Animals

[REFLECTION ON THE BUDDHA]

Translated from the Visuddhi-Magga (chap. vii.)

THE BLESSED ONE, moreover, was The Teacher, because he gave instruction also to animals. These, by listening to the Doctrine of The Blessed One, became destined to conversion, and in the second or third existence would enter the Paths. The frog who became a god is an illustration.

As tradition relates, The Blessed One was teaching the Doctrine to the inhabitants of the town of Campa, on the banks of Lake Gaggara; and a certain frog, at the sound of The Blessed One’s voice, obtained the mental reflex. And a certain cowherd, as he stood leaning on his staff, pinned him down fast by the head. The frog straightway died, and like a person awaking from sleep, he was reborn in the Heaven of the Thirty-three, in a golden palace twelve leagues in length. And when he beheld himself surrounded by throngs of houris, he began to consider: “To think that I should be born here! I wonder what ever I did to bring me here.” And he could perceive nothing else than that he had obtained the mental reflex at the sound of the voice of The Blessed One. And straightway he came with his palace, and worshiped at the feet of The Blessed One. And The Blessed One asked him:—

“Who is it worships at my feet,

And flames with glorious, magic power,

And in such sweet and winning guise,

Lights up the quarters all around—”

“A frog was I in former times,

And wandered in the waters free,

And while I listened to thy Law,

A cowherd crushed me, and I died.”

Then The Blessed One taught him the Doctrine, and the conversion of eighty-four thousand living beings took place. And the frog, who had become a god, became established in the fruit of conversion, and with a pleased smile on his face departed.

Love for Animals

[SUBLIMESTATE OF FRIENDLINESS]

Translated from the Culla-Vagga (v. 6.)

NOW at that time a certain priest had been killed by the bite of a snake, and when they announced the matter to The Blessed One, he said:

“Surely now, O priests, that priest never suffused the four royal families of the snakes with his friendliness. For if, O priests, that priest had suffused the four royal families of the snakes with his friendliness, that priest, O priests, would not have been killed by the bite of a snake. And what are the four royal families of the snakes— The Viruapakkhas are a royal family of snakes; the Erapathas are a royal family of snakes; the Chabyaputtas are a royal family of snakes; the Kanhagotamakas are a royal family of snakes. Surely, now, O priests, that priest did not suffuse the four royal families of the snakes with his friendliness. For surely, O priests, if that priest had suffused the four royal families of the snakes with his friendliness, that priest, O priests, would not have been killed by the bite of a snake. I enjoin, O priests, that ye suffuse these four royal families of the snakes with your friendliness; and that ye sing a song of defence for your protection and safeguard. After this manner, O priests, shall ye sing:

“‘Viruaakkhas, I love them all,

The Erapathas, too, I love,

Chabyaputtas, I love them, too,

And all Kanhagotamakas.

“‘Creatures without feet have my love,

And likewise those that have two feet,

And those that have four feet I love,

And those, too, that have many feet.

“‘May those without feet harm me not,

And those with two feet cause no hurt;

May those with four feet harm me not,

Nor those who many feet possess.

“‘Let creatures all, all things that live,

All beings of whatever kind,

See nothing that will bode them ill!

May naught of evil come to them!

“‘Infinite is The Buddha, infinite the Doctrine, infinite the Order! Finite are creeping things: snakes, scorpions, centipedes, spiders, lizards, and mice! I have now made my protection, and sung my song of defence. Let all living beings retreat! I revere The Blessed One, and the seven Supreme Buddhas!’ ”

Sariputta and the Two Demons

[THE SECOND AND FIFTH HIGH POWERS]

Translated from the Udana (iv. 4.)

THUS have I heard.

On a certain occasion The Blessed One was dwelling at Rajagaha, in Bamboo Grove in Kalandakanivapa. And at that time the venerable Sariputta and the venerable Moggallana the Great were dwelling in the monastery called Pigeon Glen. Now it chanced that the venerable Sariputta, on a moonlight night, was seated under the open sky, with freshly shaven head, and in a state of trance. And it chanced that two demons, who were comrades, were passing on some errand from the northern quarter of the heavens to the southern. And these demons saw the venerable Sariputta, on the moonlight night, seated under the open sky, with freshly shaven head. And at sight of him, the first demon spoke to the second demon as follows:

“It occurs to me, comrade, that it would be a fine plan to give this monk a blow on the head.”

Hearing this, the second demon replied:

“Enough of that, comrade; do not attack the monk. Great, O comrade, is the monk, of great magical power, and very mighty.”

And a second time the first demon spoke to the second demon as follows:

“It occurs to me, comrade, that it would be a fine plan to give this monk a blow on the head.”

And a second time the second demon replied:

“Enough of that, comrade; do not attack the monk. Great, O comrade, is the monk, of great magical power, and very mighty.”

And a third time the first demon spoke to the second demon as follows:

“It occurs to me, comrade, that it would be a fine plan to give this monk a blow on the head.”

And a third time the second demon replied:

“Enough of that, comrade; do not attack the monk. Great, O comrade, is the monk, of great magical power, and very mighty.”

Then the first demon, not heeding what the other demon said, gave the venerable Sariputta a blow on the head. With such a blow one might fell an elephant seven or seven-and-a half cubits high, or might split a mountain peak. Thereupon, with the cry, “I am burning! I am burning!” the demon fell from where he stood into hell.

And the venerable Moggallana the Great, with his divinely clear vision surpassing that of men, saw the demon give the venerable Sariputta the blow on the head. And when he had seen it, he drew near to where the venerable Sariputta was; and having drawn near, he spoke to the venerable Sariputta as follows:

“Are you comfortable, brother— Are you doing well— Does nothing trouble you—”

“I am comfortable, brother Moggallana. I am doing well, brother Moggallana; but my head troubles me a little.”

“O wonderful is it, brother Sariputta! O marvellous is it, brother Sariputta! How great is the magical power, and how great is the might of the venerable Sariputta! Just now, brother Sariputta, a certain demon gave you a blow on the head. And a mighty blow it was! With such a blow one might fell an elephant seven or seven-and-a-half cubits high, or might split a mountain peak. But the venerable Sariputta only says thus: ‘I am comfortable, brother Moggallana. I am doing well, brother Moggallana; but my head troubles me a little.’ ”

“O wonderful is it, brother Moggallana! O marvellous is it, brother Moggallana! How great is the magical power, and how great is the might of the venerable Moggallana that he should see any demon at all! I, however, have not seen so much as a mudsprite.”

Now The Blessed One, with his divinely clear hearing surpassing that of men, heard the above conversation between these two elephants among men. Then The Blessed One, on learning of this occurrence, on that occasion breathed forth this solemn utterance:

“The man whose mind, like to a rock,

Unmovèd stands, and shaketh not;

Which no delights can e’er inflame,

Or provocations rouse to wrath—

O, whence can trouble come to him,

Who thus hath nobly trained his mind—”

The Summum Bonum

Translated from the Majjhima-Nikaya, and constituting Sutta 26

THUS have I heard.

On a certain occasion The Blessed One was dwelling at Savatthi in Jetavana monastery in Anathapindika’s Park. Then The Blessed One, having put on his tunic in the morning, and taken his bowl and his robes, entered Savatthi for alms.

Then a great number of priests drew near to where the venerable Ananda was; and having drawn near, they spoke to the venerable Ananda as follows:

“It is a long time, brother Ananda, since we listened to a doctrinal discourse from the mouth of The Blessed One. Come, brother Ananda, let us obtain an opportunity to lIsten to a doctrinal discourse from the mouth of The Blessed One.”

“Well, then, venerable sirs, draw near to the monastery of Ramaka the Brahman. Perchance you may obtain an opportunity to listen to a doctrinal discourse from the mouth of The Blessed One.”

“Yes, brother,” said the priests to the venerable Ananda in assent.

Then The Blessed One, when he had gone the rounds for alms in Savatthi, returned from his begging, and after breakfast, addressed the venerable Ananda:

“Let us go hence, Ananda, and to Eastern Monastery, and to the storied mansion of Migara ’s mother will we draw near for our noon-day rest.”

“Yes, Reverend Sir,” said the venerable Ananda to The Blessed One in assent.

Then The Blessed One, in company with the venerable Ananda, drew near to Eastern Monastery, and to the storied mansion of Migara ’s mother, for his noon-day rest. Then The Blessed One, in the afternoon, rose from meditation, and addressed the venerable Ananda:

“Let us go hence, Ananda, and to Eastern Tank will we draw near to bathe our limbs.”

“Yes, Reverend Sir,” said the venerable Ananda to The Blessed One in assent.

Then The Blessed One, in company with the venerable Ananda, drew near to Eastern Tank to bathe his limbs; and having bathed his limbs in Eastern Tank and come up out of the water, he stood with but a single garment on, drying his limbs.

Then the venerable Ananda spoke to The Blessed One as follows:

“Reverend Sir, here is the monastery of Rammaka the Brahman, but a short way off. Delightful, Reverend Sir, is the monastery of Rammaka the Brahman; enchanting, Reverend Sir, is the monastery of Rammaka the Brahman. Reverend Sir, pray let The Blessed One be so kind as to draw near to where the monastery of Rammaka the Brahman is.” And The Blessed One consented by his silence.

Then The Blessed One drew near to where the monastery of Rammaka the Brahman was. Now at that time a great number of priests were seated in the monastery of Rammaka the Brahman, engaged in doctrinal discourse. Then The Blessed One stood outside in the entrance porch, and awaited the end of the discourse. Then The Blessed One, when he perceived that the discourse had come to an end, coughed, and rattled the bolt of the door. And the priests opened the door for The Blessed One. Then The Blessed One entered the monastery of Rammaka the Brahman, and sat on the seat that was spread for him. And when The Blessed One had sat down, he addressed the priests:

“What O priests, was the subject of the present meeting— and what the discourse you were holding—”

“Reverend Sir, our doctrinal discourse was concerning The Blessed One, and then The Blessed One arrived.”

“Well said, O priests! This, O priests, is worthy of you as youths of good family, who have through faith retired from the household life to the houseless one, that ye sit together in doctrinal discourse. O priests, one of two things should you do when you meet together: either hold a doctrinal discourse, or maintain a noble silence.

“There are two cravings, O priests; the noble one, and the ignoble one. And what, O priests, is the ignoble craving—

“We may have, O priests, the case of one who, himself subject to birth, craves what is subject to birth; himself subject to old age, craves what is subject to old age; himself subject to disease,… death,… sorrow,… corruption, craves what is subject to corruption.

“And what, O priests, should one consider as subject to birth—

“Wife and child, O priests, are subject to birth; slaves, male and female,… goats and sheep… fowls and pigs… elephants, cattle, horses and mares… gold and silver are subject to birth. All the substrata of being, O priests, are subject to birth; and enveloped, besotted, and immersed in them, this person, himself subject to birth, craves what is subject to birth.

“And what, O priests, should one consider as subject to old age… disease… death… sorrow… corruption—

“Wife and child, O priests, are subject to corruption; slaves, male and female,… goats and sheep… fowls and pigs… elephants, cattle, horses and mares… gold and silver are subject to corruption. All the substrata of being, O priests, are subject to corruption; and enveloped, besotted, and immersed in them, this person, himself subject to corruption, craves what is subject to corruption.

“This, O priests, is the ignoble craving.

“And what, O priests, is the noble craving—

“We may have, O priests, the case of one who, himself subject to birth, perceives the wretchedness of what is subject to birth, and craves the incomparable security of a Nirvana free from birth; himself subject to old age,… disease,… death,… sorrow,… corruption, perceives the wretchedness of what is subject to corruption, and craves the incomparable security of a Nirvana free from corruption.

“This, O priests, is the noble craving.

“Now I, O priests, before my Buddhaship, being not yet a Buddha, but a Future Buddha, myself subject to birth, craved what was subject to birth; myself subject to old age,… disease,… death,… sorrow,… corruption, craved what was subject to corruption. And it occurred to me, O priests, as follows:

“‘Why, myself subject to birth, do I crave what is subject to birth— myself subject to old age,… disease,… death,… sorrow,… corruption, do I crave what is subject to corruption— What if now, myself subject to birth, and perceiving the wretchedness of what is subject to birth, I were to crave the incomparable security of a Nirvana free from birth; myself subject to old age,… disease,… death,… sorrow,… corruption, I were to crave the incomparable security of a Nirvana free from corruption—’

“Subsequently, O priests, although of tender age, with the black hair of a lad, and in the hey-day of my youth, and just entering on my prime, and although my mother and my father were unwilling, and tears streamed from their eyes, I had my hair and my beard shaved off, and put on yellow garments, and retired from the house-hold life to the houseless one. And having thus retired from the world, and craving the summum bonum, the incomparable peaceful state, I drew near to where Alara Kalama was; and having drawn near, I spoke to Alara Kalama as follows:

“‘Brother Kalama, I would like to lead the religious life under your doctrine and discipline.’

“When I had thus spoken, O priests, Alara Kalama spoke to me as follows:

“‘Let your venerable worship do so. Such is this doctrine that in no long time an intelligent man can learn for himself, realize, and live in the possession of all that his master has to teach.’

“Then I, O priests, in no long time, quickly acquired that doctrine. And I, O priests, and others with me, by a mere lip-profession, and a mere verbal assertion, claimed that we knew and had perceived the true knowledge and the orthodox doctrine. And it occurred to me, O priests, as follows:

“‘It is not through mere faith in this doctrine that Alara Kalama announces that he has learnt it for himself, realized it, and lives in the possession of it. Alara Kalama surely knows and perceives this doctrine.’

“Then, O priests, I drew near to where Alara Kalama was; and having drawn near, I spoke to Alara Kalama as follows:

“‘Brother Kalama, how far does this doctrine conduct, concerning which you announce that you have learnt it for yourself, realized it, and entered upon it—’

“When I had thus spoken, O priests, Alara Kalama announced that it conducted to the realm of nothingness. And it occurred to me, O priests, as follows:

“‘Faith is not peculiar to Alara Kalama: I also have faith. Hero ism… contemplation… concentration… wisdom is not peculiar to Alara Kalama: I also have wisdom. What if now I were to strive for the realization of that doctrine, concerning which Alara Kalama announces that he has learnt it for himself, realized it, and lives in the possession of it.’ Then I, O priests, in no long time, quickly learnt that doctrine for myself, realized it, and lived in the possession of it. Then, O priests, I drew near to where Alara Kalama was; and having drawn near, I spoke to Alara Kalama as follows:

“‘Brother Kalama, is this as far as the doctrine conducts, concerning which you announce that you have learnt it for yourself, realized it, and entered upon it—’

“‘This, brother, is as far as the doctrine conducts, concerning which I announce that I have learnt it for myself, realized it, and entered upon it.’

“‘I also, brother, have learnt this doctrine for myself, realized it, and live in the possession of it.’

“‘How fortunate, brother, are we! What supreme good fortune, brother, is ours that we should light on such a co-religionist as is your venerable worship. Thus the doctrine concerning which I announce that I have learnt it for myself, realized it, and entered upon it, that doctrine you have learnt for yourself, realized, and live in the possession of; the doctrine which you have learnt for yourself, realized, and live in the possession of, concerning that doctrine I announce that I have learnt it for myself, realized it, and entered upon it. Thus you know this doctrine, and I know this doctrine. You are the same as I am, and I am the same as you are. Come, brother, let us lead this following in common.’

“Thus, O priests, did Alara Kalama, my teacher, take me, his pupil, and make me every whit the equal of himself, and honor me with very great honor. And it occurred to me, O priests, as follows:

“‘This doctrine does not lead to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and Nirvana, but only as far as the realm of nothingness.’

“And I, O priests, did not honor that doctrine with my adhesion, and being averse to that doctrine, I departed on my journey.

“And craving, O priests, the summum bonum, the incomparable peaceful state, I drew near to where Uddaka, the disciple of Rama, was; and having drawn near, I spoke to Uddaka, the disciple of Rama, as follows:

“‘Brother, I would like to lead the religious life under your doctrine and discipline.’

“When I had thus spoken, O priests, Uddaka, the disciple of Rama, spoke to me as follows:

“‘It was not through mere faith in this doctrine that Rama announced that he had learnt it for himself, realized it, and lived in the possession of it. Rama surely knew and perceived this doctrine.’

“Then, O priests, I drew near to where Uddaka, the disciple of Rama, was; and having drawn near, I spoke to Uddaka, the disciple of Rama, as follows:

“‘Brother, how far does this doctrine conduct, concerning which Rama made known that he had learnt it for himself, realized it, and entered upon it—’

“When I had thus spoken, O priests, Uddaka, the disciple of Rama, announced that it conducted to the realm of neither perception nor yet non-perception. And it occurred to me, O priests, as follows:

“‘Faith is not peculiar to Rama: I also have faith. Heroism… contemplation… concentration… wisdom is not peculiar to Rama: I also have wisdom. What if now I were to strive for that doctrine, concerning which Raama announced that he had learnt it for himself, realized it, and lived in the possession of it.’ Then I, O priests, in no long time, quickly learnt that doctrine for myself, realized it, and lived in the possession of it. Then, O priests, I drew near to where Uddaka, the disciple of Rama, was; and having drawn near, I spoke to Uddaka, the disciple of Rama, as follows:

“‘Brother, is this as far as the doctrine conducts, concerning which Rama announced that he had learnt it for himself, realized it, and entered upon it—

“‘This, brother, is as far as the doctrine conducts, concerning which Rama announced that he had learnt it for himself, realized, and entered upon it.’

“‘I also, brother, have learnt this doctrine for myself, realized it, and live in the possession of it.’

“‘How fortunate, brother, are we! What supreme good fortune, brother, is ours that we should light on such a co-religionist as is your venerable worship. Thus the doctrine concerning which Rama announced that he had learnt it for himself, realized it, and entered upon it, that doctrine you have learnt for yourself, realized, and live in the possession of, the doctrine which you have learnt for yourself, realized, and live in the possession of; the doctrine which you have learnt for yourself, realized, and live in the possession of, concerning that doctrine Rama announced that he had learnt it for himself, realized it, and entered upon it. Thus you know this doctrine, and Rama knew this doctrine. You are the same as Rama was, and Rama was the same as you are. Come, brother, lead this following.’

“Thus, O priests, did Uddaka, the disciple of Rama, my co-religionist, make me his teacher, and honor me with very great honor. And it occurred to me, O priests, as follows:

“This doctrine does not lead to aversion, absence of passion, cessation, Quiescence, knowledge, supreme wisdom, and Nirvana, but only as far as the realm of neither perception nor yet non-perception.’

“And I, O priests, did not honor that doctrine with my adhesion; and being averse to that doctrine, I departed on my journey.

“And craving, O priests, the summum bonum, the incomparable peaceful state, I came in the course of my journeyings among the Magadhans to Uruvelala, the General’s Town. There I perceived a delightful spot with an enchanting grove of trees, and a silvery flowing river, easy of approach and delightful, and a village near by in which to beg. And it occurred to me, O priests, as follows:

“‘Truly, delightful is this spot, enchanting this grove of trees, and this silvery river flows by, easy of approach and delightful, and there is a village near by in which to beg. Truly, there is here everything necessary for a youth of good family who is desirous of struggling.’

“And there I settled down, O priests, as everything was suitable for struggling.

“And being, O priests, myself subject to birth, I perceived the wretchedness of what is subject to birth, and craving the incomparable security of a Nirvana free from birth, I attained the incomparable security of a Nirvana free from birth; myself subject to old age,… disease,… death,… sorrow,… corruption, I perceived the wretchedness of what is subject to corruption, and craving the incomparable security of a Nirvana free from corruption, I attained the incomparable security of Nirvana free from corruption. And the knowledge and the insight sprang up within me, ‘My deliverance is unshakable; this is my last existence; no more shall I be born again.’ And it occurred to me, O priests as follows:

“‘This doctrine to which I have attained is profound, recondite, and difficult of comprehension, good, excellent, and not to be reached by mere reasoning, subtile, and intelligible only to wise. Man-kind, on the other hand, is captivated, entranced, held spell-bound by its lusts; and forasmuch as mankind is captivated, entranced, held spell-bound by its lusts; it is hard for them to understand the law of dependence on assignable reasons, the doctrine of Dependent Origination, and it is also hard for them to understand how all the constituents of being may be made to subside, all the substrata of being be relinquished, and desire be made to vanish, and absence of passion, cessation, and Nirvana be attained. If I were to teach the Doctrine, others would fail to understand me, and my vexation and trouble would be great.’

“Then, O priests, the following stanzas occurred to me, not heard of before from any one else:

“‘This Doctrine out of toil begot

I see ’ tis useless to proclaim:

Mankind’s by lusts and hates enthralled,

’Tis hopeless they should master it.

“‘Repugnant, abstruse would it prove,

Deep, subtile, and beyond their ken;

Th’ infatuates live in clouds of lusts,

And cannot for the darkness see.’

“Thus, O priests, did I ponder, and my mind was disinclined to action, and to any proclaiming of the Doctrine.

“Then, O priests, Brahma Sahampati perceived what was in my mind, and it occurred to him as follows:

“‘Lo, the world is lost, is ruined! For the mind of The Tathagata, The Saint, The Supreme Buddha, is disinclined to action, and to any proclaiming of the doctrine.’

“Then, O priests, Brahma Sahampati, as quickly as a strong man might stretch out his bent arm, or might draw in his outstretched arm, even so, having vanished from the Brahma-world, appeared in my presence.

“Then, O priests, Brahma Sahampati threw his upper garment over his shoulder and, stretching out to me his joined palms, spoke as follows:

“‘Reverend Sir, let The Blessed One teach the Doctrine, let The Happy One teach the Doctrine. There are some beings having but little moral defilement, and through not hearing the Doctrine they perish. Some will be found to understand the Doctrine.’

“Thus, O priests, spoke Brahma Sahampati, and having thus spoken, he continued as follows:

“‘The Magadhans hold hitherto a doctrine

Impure, thought out by men themselves not spotless.

Ope thou the door that to the deathless leadeth:

Him let them hear who is himself unspotted.

“‘As one who standeth on a rocky pinnacle,

Might thence with wide-extended view behold mankind,

Climb thou, Wise One, the top of Doctrine’s palace,

And thence gaze down serene on all the peoples,

Behold how all mankind is plunged in sorrow,

And how old age and death have overwhelmed them.

“‘Rise thou, O Hero, Victor in thE Battle!

O Leader, Guiltless One, go ’mongst the nations!

The Doctrine let The Buddha teach,

Some will be found to master it.’

“Then I, O priests, perceiving the desire of Brahma, and having compassion on living beings, gazed over the world with the eye of a Buddha. And as I gazed over the world with the eye of a Buddha, I saw people of every variety: some having but little moral defilement, and some having great moral defilement; some of keen faculties, and some of dull faculties; some of good disposition, and some of bad disposition; some that were docile, and some that were not docile; and also some who saw the terrors of the hereafter and of blameworthy actions. Just as in a pond of blue lotuses, of water-roses, or of white lotuses, some of the blossoms which have sprung up and grown in the water, do not reach the surface of the water but grow under water; some of the blossoms which have sprung up and grown in the water, are even with the surface of the water; and some of the blossoms which have sprung up and grown in the water, shoot up above the water and are not touched by the water; in exactly the same way, O priests, as I gazed over the world with the eye of a Buddha, I saw people of every variety: some having but little moral defilement, and some having great moral defilement; some of keen faculties, and some of dull faculties; some of good disposition, and some of bad disposition; some that were docile, and some that were not docile; and also some who saw the terrors of the hereafter and of blameworthy actions. And when I had seen this, O priests, I addressed Brahma Sahampati in the following stanza:

“‘Let those with ears to hear come give me credence,

For lo! the door stands open to the deathless.

O Brahma, ’twas because I feared annoyance

That I was loath to tell mankind the Doctrine.’

“Then, O priests, thought Brahma Sahampati, ‘The Blessed One has granted my request that he should teach the Doctrine,’ and saluting me, he turned his right side towards me, and straightway disappeared.