Pe i BUDDHIST SCRIPTURES SELECTED AND TRANSLATED BY Bivard Come I PENGUIN BOOKS‘gal ec, nein Miier, ag Pega Bose ata end Baton Mat 07, USA, epics Ass gone, Vo saa ‘Tien it bed 9 ep ty oneb Bid Come 9 ty nal neon ea “gue Be Sexo age Guo “MOFFITT - UGE “Ts ecko nto te enon eho soar, ware ies prem ny met ‘led vires coe etn cir cl eg pn ‘ution pane contents COP PART I: THE TEAGHER Chapter 1. ‘The Buddhs’s Previoas Lives Intradacory Note 1X, Shakyae's Medting with Dipeskora a, The Bohicattea od the Emery Tigrett 2h, The Bobiatoa at the Praibrof Paine 3+ Oytine ofa Bodbsativ's Pogras Chapter 2. The Legend of the Buddha Shakyamuni Introductory Note 4. The hint of the Bodhisatva~s. Asia's viie~ 5. The Bodkisars’s youth aad maatnge-4, The. avaketing 5. Wihderwal Gom the wouea= 6. The fight 7, The pputon ofa mendicane~8. The dsnisal of Chaniaka = 9 The practice of auseiies~ 0. andabal'sgife~ 13. The Seta of Mara. The Ealighanent= 3. The meet ‘withthe meant ~ 14. The meting with the Sve mend ‘oss ~ 15 Turning de whee of Dharma ~ 16, The meting coffer and son =. Further cooversions 1, Devadata= 4g, The dese for desth~ 20, The leave aking fom Val, {he fal cove, instructions to the Malas ~ a, Paine a2 The Relies 25. The Spee PART 11: DOCTRINES — Chapter 1. Morality Intraductory Note 15 Thy Fw Propts, wit Budaboghse’s commentary a. Rath of monastic retrain y+ The moa’ fe 4a, The Bod’ advice to Sudputen (MEL) ~ sb, The Rhinoceros AHL) 4 wae 7eo Contents 4 Verse from th Sauhrit Dharmapada 4a. The chapter on Karma 4b. Toe chapter on Morty 4 Poplar Moral Buddies 6. Layman and Monks a, Thelrespectve attainments ~ 6, Thel espective asks, fd the qustion ofthe adorei of reles (Chapter 2. Meditation Intraductory Nowe 1. The adeantage of meditation 3. The practic of isrcerson 3. The progetive ape of mediation “The nemint ofthe sents -How the senses cause bondage — ‘Moderation In eating ~ The voldance of exp ~ Fall ware ‘ess ofthe potares, ee. ~ Theadvantages of olay medi fea Coneeatsion and the forsaking of idle hovglts— Howto dal wis thoughts eoocemiag family and homeland = Howto be minal of death ~ The four holy ahs 4 Thea tee of pres 5. Tle foe miracs poser: 6. Zen Soman Amuak. Zn Medion LT) ~ 6, Rowen ‘Tetathina, Convollag the Mind (RTL) Chapter 5. Wisdom Introductory Note 1, The Qnestions of King Milde x. lntrodsetion ~ 2. The doctrine of nobel (2) The chariot, @ Personal ideatiy aod reir, @) Pessoal identicy and Karma. The Gre eardl vitues~ 4. Eanoepation and ‘Nirvana! ()Proolems of Nivana, (8) The nature of Nirvan, (© The raliatic of Nivara, (@) The sntsand thei bodies A's. Cones | 2, The Heart Sutre 5. From th ‘Diamond Suir ‘The Boabiatrs and Dipankar ~The inital vow of « Bod Inter The practice oF perfec giving ~The prey of pes pation —"The Bouhisttys= Baal Nievina~Tho 8 86 % 8 % 105 16 14 4s 146 a6 164 Contents Bodhisteva asa fll ealighteed Badha ~The Baddhs'e physical ody ~The Buddha as dhe Tathepea ~ The Boddba 484 Teacher ~ The Bodiha as Saviost™ The spplieaon to the present day 4 Rahwlabbadr. “yao to Perfect Wicdon? G Sin. tcn. On Babesng in Mia? (DTS) (6. From Sarah's ‘Trescary of Sng? (D-LS.) ‘Chapter 4. Doctrinal Formulas Intradacory Note 1. Feith ‘The Taple RefugeThe Buddba~The Dasma~ The Sumeha 2 Vigne “he four sgh ors ~The Bohiatin's Vow 4 nde (On gunn the sense + Concnrton “Te four toss ~The fos foeles tances ~The oat Uae {nied United Faeodiese Wisden “Te four Holy The ~Condoned copeodusion~ "Tae sw oftelf~ The absence of sl ia eves = Tbe ‘nature of the world 7 a Chapter 5. Doctrinal Disputes Intradectory Note 1 The Pesotlict Controversy 2, Mabayana Polenies ait th Hinayona 3+ Can there be more than one Basta a time? 52. The Hinayana postion ~ 3b. The Mahayana postion ‘The Quiet Controversy 168 oa 5 rer he 185 xt 14 186 190 12 191 a PARY It: OTHER WORLDS AND FUTURE TIMES Chapter 1. Other Worlds Iutradctory Note 1s Th bier of the beans 12 The torment ofthe ble 24Contents 5. Lift after death, and te “Bok ofthe Dea? ‘Preamble 1. The moment of deat and thé clear light of ase Realty, The smergence of a subtle body ~Tl. The ex- Dellente of the spinal relies ~ IL Seeking rei, The Ridgemene. The dsr for tei. The dewning ofthe lghs Of these places of rebirth, Reincamation 4 Celeste! Parades: Te Pare Land of Arita (Chapter 2. Maitreya, the future Buddha Tntradecory Note “The Prophig conarning Maitre? a7 a3 237 at 245 as ACKNOWLEDGEMENTS ‘Tats thanks of the Faitorand the publishers are due to the folow- ing, who have kindly granted permission forthe inclusion of copy sight mater Bruno Cassier Led for two pestages from Baddist Text trancated respectively by De D. L: Snllgrove aad by the Ealeor of the present book and for a passage from The Buddha’? Law “Anong the Birdy, seo wanslated by te laters George Allen & Unwin Led, for a passage from the Editor's Besdiet Meditation; ‘Me Christmas Humphreys, for a pasage from D. , Suzul Maral of Zen Bude ‘The Pali Text Society, for s passage from Me E. M, Hla’ teans- lation ofthe Sudla-Nipata (publebec ee [Peron Cade ‘Me R. Trevor Legget, for his kindness in peemiting the wre of two of his trinsations ffom the Japanese,INTRODUCTION Buppitsi is divided into numerons taditional schools, each with its own set of Scriptures, Information sbout these schools, heit divergences and agreements, can be found in my Buddbiey gre cedition, 1957), and its sequel, Hadi Tet, an anthology which I edited in 1954, i arranged according ta rcbools. This selecioa, by ‘contest, concentrates on the centel tradition of Buddhist, at the cexpense’of the more peripheral developments, on that which is ‘common rather than that which separates, Ie contains very litle that any Buddhist, of whichever school, would be prepared to scject. ‘The bulk of authocitative Buddhist writings is troy enaemous, and covers tens and hundteds of thoustnds of pages. The Pali Caton, which is restricted to one single sec, sills 45 boge voluanes in the ‘completé Siamese edition, exclusive of commentaies, The Chinese and Tibetan Canons, on the other band, include the work ofall, those schools whieh left their mask ca China or Tibet. In its most, recent Japanese edition the Chinete Sriprures consist of 100 vol. umes of 1,000 closely prioted pages cach, while the Tibetan extend 10 325 volumes. This colossal mace siee out for selection, and at present no less than 17 anthologies have appeared in English alone. Thete is room for many more. Meatured by the total wealth ‘ofthe Buddhist tradition, each anthology is woefully inadequate and inevitably omits far more than it includes, ‘The avalable material would, of ecuse, be very much reduced if wwe could restrict ourselves 10 the words of the Buddha himeelf, leaving aside al late acretions. Als, this cannot be done, Buddhist tradition difers fundamentally from that of Christacity, Ia Chrie- tianty we can distinguish an ‘initial edition’, embodied ia the ‘New Testament’, from a ‘continuing tradition”, which consists of the Fathers and doctors ofthe Churc, the decisions of councils and synods, and the pronouncements of Yarious hierarchies. Buddhists [possess nothing that cosrespoads to the ‘New Testament. The ‘continuing ration is all that isclly attested. Te bulk of the selections in this book was written dawa between A.D. 209 and 400, in other words about Goo to goo years afer the Buddha's demise, For the first fve hundred years che Scripeares were orally ans ‘mitted, They were writen down only at the beginning’ of the (Christian ere, Beceuse at that time the decline in fsith threatened their continued survival ia the memories of the moaks. DifereatIntroduction ctoci wiots dowa diferent things, Much of was obviously ‘Stopol cant no, od some of tue repent the ect, otha cayings te Duda owl A pest we hee, Bo Seco obpadreecerion wich wonid allow uo ase the Sign! gee Altemps to find ears ect on sae orm, cite dcustion of the tabjec genealy lends o oti but “Siete tsdan dates, Like te Comtnon La of Ego the adds La contest ae lal be ine In ome pesos, of eoune, de cete impale mote even ha noc ed Serra cs tosand ower tiepbdensge ot Boat eee ‘few word ow now be sid aboot the onidertons wich bare gern ny choles ofthe extrac wees helene Hix Sf atcnccitg had to be rendly ilps General FEE pected ea tend! fr yea tothe ade! © ore on the supine major of my vedere ie Ev'eoady and se ae he Becta f oon seiion. Tis wedion deere subs ore ofthe any eho te aera the Sipe: The ‘Questions of King Mint, fo Scenes, caplet tees of odin nee eligible O'he Geesr can king Memos, The expansions ar ‘Peteade wit cblate completion thant ios = wea aty to oaolly ge lee deep. ln ft hey pore Sh tthe hour wf ote average acer wil be willing Pores, ‘aware that this is not the first attempt at a Buddhist sothetogy, {bare taken some ee ooo Gopi the work oF Peteet, Other hogy beng eqn t have bea poe byte Eostto bes eh ground For netanes, be Dra Sings a Dine) one te owt eebaedcollcone of ng STioted toe Bein, ett bot in Pal od Sn Te ui Dsmmapee ans Been tuted owe tan Sosa tine yt exes (xB ee now fom te Sash terion led Usenet bonis I hele It be les, Tore esta xe anywey more sutra than he Fay Bot Soppy Secee s0 och ee known Likely he Japanese Zane fasta tro via hates, Rina tod Soto, PotD. T- Scrat ely ed works conan ach ntormton aboot Rs “Te Sore ban bs enn es voted, Live tow eal ‘elt th blanc by pining, Be T. Legge penis, The tnsadons xpunding te Soto pol of es. ‘Badin est rappin slog, whlch Introduction Aispenses with falth, and for that reason appeals fn our modern in- {eam ious, ba inl tslation ito aon-Indian angus 60 cone Mite ao many forelga bodics. The Chinese either fetaioes a one se, or coined some strange ncologism. Ihave marked aa cpap and they ae all explained inthe Glossary ae caer cElnatons thete cannot, of cours, G0 very fet. THE Hanae cee advsed to read on without botbeting overm™uch antec ctact meaning. Only years of stady would i any 36, Siaclove that in its full precision, scot rds He Buddha, Nirvana, Bodhisattva and Dts ocean US peg. They cannot possibly be climinated. The word See a ppurtalar, i deliberately ambiguous, with up t0 ‘6 aoa, On pase 198, for instance, we find ‘dharma’ fist weet meal sone of ‘properties’ at its third occurrence it means rs geo ies Inter the meaning bas sited co “event only 4 Le Introduction foto tar a hen el de we rate bene ooceene eee mci atime sigs DU Sa ey ammnireeriar as ‘spect af in much cs, hey der radially from ‘contemporary SEI ta eon stellt, er ty a et ene 2 es spect their preference. To rephrase their sayings would be com rcutury, not translation, a “RETEST Bete wo ening oc es ret See SONGS AT EE ro ieee Spree et Sy ese est al fn peste pul wating no vgn odio pie pn sy tea Ca dl Se Sales sane Wen hk “Sema i ti ha se ay aoe Them aes rodeo, othe redeingof ne by aga’ Sect oe frown Cr Uneligh eh Sly cep SET ET Si, fos Sage g ermine ae eee isiardie eccanit orm isebaees Sets SO Toi i wtiaetes — cess as hat he pesotd them with if and the tual message could be retained here and elsewhere 2 a CEs haces ofa The va eid tea gine ate cei ae a sate nite pay cone ae They garcae ne ‘up to the standard of our present knowledge. . ‘Much of the bese Buddhist wrking isin verse, Even & ETS Spee gas ca emcees 0a nears eet Sangeeta laa ry ar nad ney RSA Sra a ci am tbls the Greek and Latin hexameter, is not a suitable medium for didactic poetry of high quality. Pope's Ecay on Man Sage aco cee cee ee 8Introduction czampl, A gret dal of Tndian thought, onthe conuay, fr TERE in memorial verses of almost uabrlievable precision Ha cuctony Notes tothe diferent chapters ate kept a brief as penile Tey ony indicate he theme and soure of the exe Fee at chen wrestle wid chem for themwelves. An expla Reader ats terms of what the Sages of old have torell us would, ‘ace begua, soon cowd them out altogether, eel any books, Mise I. B. Horoer, Hon. Secretary of the aie Society), has eelfestly helped me with the eelecion and Pale So tny Pa kems, he Kindness of Me ‘Trevor Tregett ca lokwai aed Shanti Sadan, bs enabled me to pecsent Zen ‘Buddhism from t sew angle nce henmoce a pleasuze to me to thank chose publishers and a he pave appreciably lightened my burden by allowing me shor or meri which bas appeared elsewhere befor Amoog Priest ingle out Daisetz Teitaro Suzuki, beenuse to Bin) 7 them J abr of guitude which can never be repaid. When, the ce store me, i the middle of my journey throogh lif I bad ober gay Errata ght road, it was be who opened my Fe ope plendour othe Budd's message, Whatever good fact ook is Suzuki's. The ses is my own. Epwann Conze London, Ju 1957 x6 ‘Part Ones THE TEACHERCHAPTER 1 THE BUDDHA'S PREVIOUS LIVES Us is easy to sos that we could not have any Bacon? enless a Buudba bad revealed it, We must, however, bear in mind that “Buadba is nor sha name ofa perry Das deipnase a type “Buddb? it Sauchrit for somone oho i ly enlightewed? cbont the natore cand sreaning of life. Numeros Buddbas? appear sucesively at suitable nservale, Budi sees tel not ast record of the sapinge of one man who lived in Northirn India about $00 nc. Hic teachings are represented as the eniforesretul of am often repeated irraption of piritial reality into this world Baudists assuore that there are to kinds of time — ‘historical ‘ins’ measured in years or cntaries, and ‘ctmie tine misacured in avons (ee page 31 for the length of an acon). A diagram will belp to elrify the staan: _ DIPANKARA, 3000 Bc, a)soone )SRARYAMUEL 000A. Is this parabols the ‘birtoreal ta’, which I reckon as extending rom reighly sooo ne. 19 a. 3000 (fe tboand years here or ‘hore ave hil diferoe)is show by tik ie, wo bce is ‘he st realy bt case tapers at mare rah os i nr preset 9Buddbist Sviptares _pertete, Bos are mark by stars ote ie of te As sen. we base oe ‘bree Ded’, called Sakari, wo porto preparebinsl for is tack aes ago wr Dipatre, bis ty far prdeesor Elin bis trn wll besucaded by Maitre ent bom me tbl bear more ars 2. Under Dipanhare, Sbokyanrad ‘eed o beams a Dua, and tary trae into what i ww as padre’. Tis ee of th schemes explained in one selection ‘Nan which is talon from Negarjau’s (co a. 100) eat cm ponty tbe 'Parfetion of Wasdon aliangp i doc nt give iz eee yes but thr of the Sarvestioadin school, tthe aabernts of sbi be refers asthe dicpls of Katyayeipatra "Pavabet ore, Daz lasted the carer of the Bodhisattva xp 19 is last biota jew typical events (2) If tbe reader wishes begin rior the Buddha Himself agar, be mast start with te turning pont eetad by the testing with Dipankan, of mbich ne bre mony arts. The on preseted bre is fram th Mabavesta, ‘The Great a a Wigrapiy of the Buda dhe fo a Hingyana sco! (We [ntestenanadin) wbich sid very neor to tbe Mabayane. Then tore crete famens spc, te on Hasnain the Bodies bod. ‘os gorarit,te oer Bis borales patience, Both again ba ben ‘ideend retold wrosgh the aps. (2a) The story of the hungry tigress 1 fom the Swearnaprabhas, se ‘Splndnr of Gold a Jnr slowly eompased ovr many cetarcs (08) The other ‘gf the Preacher of Patience std in the word of Aceser I Zhad por, alo about ap. 200 comperd tbe Jeakasoale, or ‘Ld of Birdostrins’. The state of a Buda sone of th Bghst poole precio, Tt ses sete to Bulits tat er, ars an of preparation ever ray Tvs raed fo rach i and a befor oth nataal that onrfistcaptr shold be dead fo ‘is period of soo gertation. 1, SHAKYAMUND’S MEETING WITH DIPANEARA ‘Once upon a time there lived a certain learned man who was ‘well versed in brahminic lore end who taught it to 300 young, Brahmins. One of his pupils was Megha, # young Brahmin ‘who was learned, wite, judicious, and of keen intelligence, To But’ Preis Lives Before long he had lend all dhe mat log b dal the manta by heart. After complig hi nly of Ve, b et the Hila Set dow note county blow inode to fd the ce to his taches- With hs seu, outerpor, suasiade be dhl and rane be entered nay lage ce, aad toons andes feces of fiction and calamity gh Megas site! power On his way he begged fy panne gave him soo coins. 7 a ded co goto the toyal ety Dipevs, in onde to sc the city of« universal sovarch made of the seven cow bg nd igh bel Whe eed tect, he enw tht it was in tive aay. He onde Er reall egies set emo wit il? Paps ing face aor th yg ani Neo coi aly af the Vols scone dows foe te Boose ssi eon hs wy fo the oc of Dire He as fey adornment ofthe cig” And ashe went on he looked fo a he could question, * oe ma youag Brahmin gid came along, atetetvg good-looking, lable, gentle and modest. She bel « water Fegan svt os les a ns Mela ed Ee atl nt cyt? Sho epld wt te “You canot, young man, be antive of hs ple. cacgeeontee co prec Steg overeat ove out ofthe Worl, he Benge fe Dipatan teeader of he von Offing Aina, He, « pen fons Boda, Teva nae To hou ents cy I deste ag and dv is Mogi asked her: Fiow much did you pay fo those seven lors lowers? She replcds Fite of ee? bought for Joo Cons ve woe genome by Mega oer ‘il give You foo colon, You ten give a thowe lve Totes, aad withthe sal worship Dipunar he La ‘You can honour him with the remaining two.’ She zeplicBuddbist Seriptares «fou can have those five lotuses, but only on condition that forall foture tine you take me for your wife, Wherever you rey be reborn, thare I shall be your wife, and you my bus- Ba Megha plied: My heart is set on tupreme ealighten- Meont, How can'T think of massage?” She answered: ‘No feed to desist fom your quett I shall nt hinder you!” So ‘Megha conseated, and sald, Ta exchange for those lotuses, take you for my wife. Twill be able to worship Dipanars the Sond and corduue to sttive for oupeeene eolightenment: Hie gave et the joo coins, and took the dive lotus owers. A ‘abLine joy and exaltation had ‘aken hold of his body when hae had lead the maiden speak of the Budd. ; ‘Meanwhile the Lord had set out for Dipavat, accompanied by fo.oc0 monks, aad by king Arcimat with 8o,o00 of his ‘Saomnle and with many thousands of noblemen, rcluses and Mectares, Megha saw Dipaniars, the Lord, coming from afa. ‘The Lon’s body had the thirty-two Matks of a superman, and was adored with the eighty Subsidary characteristics. He was endowed with the eighteen Special dharmas of a ‘Bodda, mighey withthe ten Powers of Tathagata, and in possesion of the four Grounds of self-confidence. He was Fike a gret Nega, and bad done all he had to do. His senses were fumed inwacds, and his iniad did not turn to outer ‘hinge, He had won the stable assurance of Dharma, his senses ‘ere calmed, bis mind was calmed, he bad reached perfect Zeleontrol and tranquility, like 2 wellguarded Nega, who has conquered bis eases, sransparent as pool, cleat and un- perturbed. He was beautiful and good to look at. No one Ever go tired of seeing him, and there was nothing ungracious Shout him The light which sbone fom his body extended to one leagoe. ' ‘When fe had seen the Buddba, Megha identied himself with him, and sid to himeelfs also will be a Boddba ia the “world” He then recited these verses: “Long isthe time before this vislon coud act {the ie beowe Tatapaas peat {Vong b the die unl iy vow salle fulled: ‘A Bodkin TI become, there eno doubt on that ‘The Budibe's Provious Lives ‘Thereupon Megha, thilld throughout his whole body, and his mind Gled with sublime joy and exaltation, thew those five lotus flowers towards Dipanlasa, the Lord. The Sowers semtined suspended in the ais, and formed a circle sonad the Lord’s radiant heed. The young Brahmin gil also threw het two lotus They also stood suspended ia the air, and so did those thrown by cther people. This was one of the mincles by which the Buédhas impress people, to make ‘thom Histcu wo the truth The Buddha rustized this canopy of flowers whch stood above him ia thea oa to educate ings, and to bring joy and happiness to Megha, the youn Balimin’ Ad ti etopy vat lovely and eo bel with four pillars and entraaces, garlanded with strips colosrd lth © eeialel wi aes of ‘Whea Megha saw these lotus fowers standing all round the Lord's ndiat halo, and hov lovely ad plessing they were, his body was flooded with great joy aad gladness, and 2 sublime decision arose in his mind. He put bie water-pot on one side, spread out his deerskin clos, chrew himself Gown at the fet of Dipanlars, the Lord, wiped the soles of his feet swith his hair, and aroused within himself the following thought: ‘Ahi May T too at some future period become ¢ ‘Tathagata, with all the attibutes of a perfect Buddha, 2s this Lord Dipankar is just ow! May T too tura the wheel of the bighest Dharma, as this Lord Dipankara does just now! Hav- fing exosted, may T lead others across; set fee, may I free cchers; coanforted, may I comfort others ~as does this Lord Dipankaral May I become lik him, for the weal and happiness ofthe many ont of compasion forthe worl fo th ake of great multitude of for their weal and happiness, bethey gods orment) oa Dipankar, the Lord, with Buddha's supreme knowle lew how sady Mogi the young Bahisn, wes (ten ‘towards enlightenment. He knew that his past store of merit, 43 well as his recent vow, were without fault or defect without blemish or scar. So he now predicted his fatur enlightenment, in these words: “You shall be, young Brahmin, jn ¢ foture period, ater an immeasurable snd incalculable 3Buddhist Scriptures eon, in Kapilavasta, the city ofthe Shakyans, a Tathagata by the name of Shakyamuni, an Achat, 2 fully enlightened Baddhe, perfect in knowledge and conduct, well-gonc, a ‘world-knower, unsurpassed, a leader of men to be tamed, a teacher of gods and men. Like me you will have a body adored with the thirty-two marks of 2 supecman, and with the eighty subsidiary characteristics. You will have the eigh- teen special dharmas of a Buddha, be mighty with the ten powers of « Tathagata, confident with his four grounds of elf-confidencel Having crossed, you will lead others across; freed, you will free others; comforted, you will comfort ‘others; having won final Nirvana, you will help others to win tas I do just zow! You will turn the wheel of the highest Dharma, preside over a harmoniously united body of Dis- ples, and both gods and mea will isten to you and believe. ‘What T am now, that you will become one day - for the weal and bappiness of the many, out of compassion for the world, for the sake of a great multitade of living beings, for theiz weal and happiness, be they gods or meal” 2a, THE BODHISATIVA AND THE HUNGRY TIGRESS ‘The Buddha told the following story to Ananda: ‘Once upon ‘a time, in the remote past, there lived a king, Mabaratha by ‘name, He was rich in gold, grain, and chariots, and his power, strength, and coutage were icresstible. He had three sons who ‘were like young gods to look at. They were named Maha- pinnada, Mahadeva, and Mabasattva. ‘One day the king went for relaxation into a park. ‘The princes, delighted with the benuties of the park and the Rowers which could be seen everywhere, walked about here and there until they came to a large thicket of bamboos. There they dismissed theis servants, in order to rest for a while. But ‘Mabapranada seid to his two brothers: ‘I feel rather afiaid here. There might easly be some wild beasts about, aid they might do us hatm.’ Mahadeva replied: ‘I also fee! ill at ease. 4 ‘The Buddbi’s Previous Lives ‘Though it is not my body I fear for. It is the thought of separation from those I love which terrifies me.’ Finally, ‘Mabasattva said: ‘No feat feel I, nor any sorw either, Jin this wide, lonesome wood, so dear to Sages, ‘My heart i filled with barsing joy, For soon Fl wia the higher boon. ‘As the princes strolled about nthe solitary thicket they sawa tgres, surrounded by fve cabs, seven days old, Hunger and thirst had exhausted che tgzess, and er body was quite weak. On seeing hes, Mahapsamda called out: ‘The poor animal suffers from having given birth to the seven cubs oaly a week ago! If she finds aothing to eat, she will either ea het own yoiung, or die from hunget!” Mahasattva replied: ‘How can this poor exhausted creatuze Gnd food?” Mabapranada said: “Tigers live on fresh meat aad watm blood.” Mahadeva said: ‘She is quite exhausted, overcome by hunger and thirst, scarcely alive and very weak: In this state she cannot possibly catch any prey. And who would sacrifice himself to preserve her life? Mahapranade said: "Yes selsacifice is so dificult? Mahasattva replied: ‘Tei difficlt for people lke us, who axe so fond of our lives and bodies, ard who have so lel intalli- agence. It is not at all dificult, however, for others, who are true men, intent on benefiting thee fllow-creatures, and who long to suerfice themselves. Holy men are born of pity and compassion. Whatever the bodies they may get, in heaven or fon earth, a hundzed times wil hey undo them, joyful ia their hearts, 0 that the lives of others may be saved. Greatly agitated, the three brothers cazeflly watched the tigress for some time, and thea weat towards her. But Mihs- sattva thought to himelf: ‘Now the time has come for me to sacrifice nyse! Fora long time Ibave served this puted body aid given it beds and clothes, food and dtink, and convey- ‘ances of all kinds. Yet it is doomed to perish end fll down, aaa in the end it will break up and be destroyed. How much beutr to leave this ungrtefal boay of one’s own accord ia {ood timel Te cannot subsist forever, because it elke urine 5 [=Buddhist Scriptures ‘which must come out. To-day I will use it for a sublime deed. "Thea it wil act for me as a boat which helps ime to cross the ocean of birth aad death. When I bave renounced this fue body, & mete tes, tied to countless becomings, burdened ‘with rine and excrement, uasubstantial like four, full of| Ipondreds of parsites then T shall win the perfectly pare Dhacma-body, eadowed with hundreds of virtues ull of such fies as tracce and wisdom, immaculate, free from all strata, changeless and without sorrow.” So, bis hest Ged ‘with boundless compassion, Mahasattva asked his brothers to leave him alone for a while, went to the lit of the tigress, hhung his cloak oa a bamboo, and made the folowing vow: “for the weal of the world I wish to win enlightenment, incomparably wonderful. From deep compassion I now give trway my body, 90 bard to qait, unshaken in my mind, That enlightenment 1 shall aow gain, in which nothing busts and nothing hacms, and which the Jia’s sons have prised, Thus Shall I exoss to che Beyond of the fearful oozin of becoming ‘which fils the viple world? “The ftendly prince thea threw himself down i front of the tigress Bat she did nothing to him. The Bodhisatea noticed that she was toD weak to move. As a merciful man he had taken no sword with him, He therefore cut his throat with a sharp piece of bamboo, and fell down near the tigress. She foticed the Bodhizate’s body all covered with blood, and ia no time ate up all the flesh and blood, lenving only the bones. “Tc was I, Ananda, who atthat time and om that occasion was theit prince Mabasattva? 2b, THE BODHISATTVA AS THE PREACHER OF PATIENCE ‘Nothing is indeed unbearable to those who have made for beatance all their owa, and who are great in the correct appreciation of the true nature of things. This is shown by the following story: At one time the Bodhisattva was an ascetic, 26 ‘The Buddha's Previous Lives eminent for his orl conduct is leeing, his tang his elinping and te conve ke bad es ae ne a ‘nd understood that life inthe home indeed atten by seat many fle and calamities hat tis govemed Dea etual concern with material gis and sent plese, cea flonsequeos fs not conducive te tangullty tha rie cose Stal xnled by the cst ao dit of pasons, suchas ged, Inte delusion, impatience, ange, sl intoxication, cose stubuiggurines that lsap toseduce the ability malts religions saadards, and tnt i fers eld for sovcoanens tnd unenlines to others; and go, beset by opporsaiica for bad action, it offers litle cep for Dhatoa The hoc, less life om the other and heh Found to bes apy coe fet ie fom those a hing sandone all Gmc ‘with teil property and eae cjess le had keaih pon ‘imal observe prtencealwayeandunderllckenstageey be often spoke in prise of pate, an this wis the ets which he continually sess in i exposidons of Diocese People in conequence invented for hh the nme "eat ‘adi! (Preacher of Pence’, and his eigaal amy ms Segue ote _restsouled tan lived in the mide of foret, ia a pee delight for ite tolitede, nad beroifl ke = Toely setden~with fowers and fut ll seasons and pond oF pure water adorned with pin ted bloc lowes Red bi presence confeced on this pace he suspiiousness oft hers, lage The dete who intabited dat prove though highly of him, and people ofea visited him i quest of spss! bes tnd sista! vine, And on this maltade of vistors he Bete te lpr vous of pening tea of ence in sable sermons which, ‘well as their hearts. _. "Now its happened that the Reg ofthat pat ofthe wo oppreid bythe smmers hea, sind on playing nt wate avery pleat thing to dost that me of te eae, So ‘ith is aces betook himself to tht foes whic all ‘he uilis one looks forina pak and smased himself his heart’s content. Then, tired from all this sporting about, and 7Budbist Scriptures drowsy, he went to his splendid covch, which was lsxuriously aid out, end fell sleep. “Thereupon the women, enchanted in theic hearts by the beauties of the focest and unable to fill their eyes sufficiently swith them, sow in the withdrawal of the king én opportunity to ramble about in casual groups, the noise of their rating ‘ornaments blending with the buzzing sound of theix chatter. Roaming through the enchanting forest, the King’s women came to Kshantivadin’s hermitage, went into it, and thei eyes fall on that most excellent sage, a sight making for peace and happiness. There he sat eross-legged under a tee, auspicious and meritorious to behold the visible manifestation of Dinar, ‘His deep profuncity inspired awe, he shone with the lustre of bis austetties, and he radiated a splendid stillness because, as 2 result of his dilgent practice of trance, his senses remained ‘bamoved even ic the presence of sublime objects of medita- tion, The glow of hie spizitualty subdued the minds of the royal wives; when they saw him they at once shed their usual bolsterousness, afectation, and feivoity, and adopted a dis- ciplined, modest, and respectful demeanour. He in his turn fddressed them with pleasant words of welcome, etc, and showed them the civility due to guests. Thezeafter, he ex- tended to them the hospitality of the Dharma, and, ia Fesponse to their gueties, talked to them in terms which womenfoll can casily grasp, carefal to illustrate his meaning by examples and simile. "Mesnuhile the king’s sleep had dispelled his fatigue, and be ‘woke up. With « frown on his face he asked the female atten Gants who guaried his couch, ‘Where are my wives?” The attendants seplied: “They are now, your Majesty, embellishing some other part ofthis forest. They have gone offto see what else it contains.’ On heacing this, the ing tose from his couch, fand, accompanied by bis female warriors and eunuchs, tmurched off ints the wood. To get to the hermitage he bad. aly to follow the path which his wives had traced out in their jovenile wantorness, and which was marked by bunches of flowers piles of twigs, and the sed dye of betel leaves on the ground. Bor no sooner had the king seen Kshantivadia, that 8 The Buddba’s Previous Lives err ee pee re mead neem ocelot oe eee eee shia are tere coegnceeeant ene ae prine aeein hore aches a ele ea ee zed, became dull, revolved, and stared. Gone were all his subbed his be-ringed hands, and seoldingly said to the best of ae Senn eo Sire ae set eg ed pci pene nae Sea fingers raised aloft. a ‘Though his and was cut of ke ye fle 20 pai, so fm his adherence to patience; ‘His pain lay in seeing the teribe fate this butcher, accustomed to pleasuse, would meetin the future, Bat the Bodhisstva kept silat, because : seat Deaute he regarded the ing a someone who wat beyond help and who could act gost te on ove: by Kinds He cowed for in st foe a patent whom the doctors have given up. The Ei however, spoe him ia threteaing manners ‘And o you body wll be earved 9 pee ; piel you diet Stop it pve of iy! Your top antag sal be topped Bur the Bodhizatn sid acting, bees he knew him or 2 pertoa who covld not be won or by fection, and e20g° »Bude Series ined that be would persist anyhow So the king ate me trannr ot of he ote bad of tnt gexsouled man nd Creer both hi sen is ear and oss and his fet [No sostow ané no anger felt the Muni, when that sharp sword his frame demolished. ‘This cagine of the body must run dows, be koew, and years of ‘practice had accustomed him to patience. Aad when be sw his imbs drop off this holy man, unbrokea, Tirm and pacent, fle bat extn, [No paia at all. What pave him anguish was to see the king so far ‘estranged from Dharma, : aa “Those who are gratin tre insight, whose minds are govern oy " ice not dhe H hat bf the, bt that which eoubles thee ‘lows ‘Brche Fig, ving dou this tebe deed forbwith occumbed toa violet overs [He qaibed fon te gato, and the great eat, opening wide, crowed bin. ‘the bs of Sages however, who thnks tis liane on fecbezmoes nd acongbon omsioed Bey and wna ia Hs force, ane fo heaven a tempor sad for Ts pecence. 3. OUTLINE OF A BODHISATTVA’S PROGRESS "The disciples of Katyayaniputm in their Abhidharma teach as follows: (Qs What is a Bodhisattva? . “A. Someone is called « Bodhisattva if he is certain to be- come a Buddha, a Buddha’ being aman who has frst enlight- ened himself and will thereafter enlighten others. The word ‘Bodhi’ refers here to that wisdom of holy men which has reached the stage where the Outflows have dried up. A ‘Bodhi- being? is a being who is bora of that wisdom, and is protected and served by the wise. “The question now ezises from what date onward be ean 0 Bee cee Oar receee eect reece aoa ‘The Buddba's Previous Lives justifiably be called a ‘Bodhisattva’. This change from an ordinary being to a Bodhi-being takes place when his mind has reached the stage when it can no longer tur back on calightenment. Also, he has by then gained five advantages: be is no more reborn in the States of woe, but always among. gods and men; he is never again born in poor or low-class families; he is always a male, anc nevera woman; be is always well-built, and free from physical defects; he can remember his past lives, and na more forgete them again Ateenatively they teach that he deserves to be called a Bodhisattva from the time that he undertakes the deeds which lead to the production of the thirty-two marks of the super- Q: When do these deeds take place? ‘A: After the three, incalculable aeons which he has to go through first~ in the aeons which follow on ther. .Q: How long is an incalculable acon? “A: “Incalculable’ is a number so high that neither human. ‘nor heavenly mathematicians can calculate it. Is, in any ease, ‘more than 10 followed by 27 novghts. In the fist incalculable con he does not yet know whetker he will become a Buddhe, oF not; in the second he knows he will be a Buddha, but does ‘not dare to say so openly; in the third he knows for certain that one day he will be a Buddha, and fearlessly proclaims that fact to the world, ‘As for the Buddba Shakyamuni, in hs Grst incalculable acon. he bas honoured 75,000 Buddhas, beginning with the Buddha ‘Maha-Shakyamuni and ending with Ratnashikhin, At the end of it the Bodhisattva was no more rebora as a woman. In his, second incalculable acon he hoxoured 76,000 Buddhas, the last of whom was Dipankars. Ar the end of i the Bodhisettva offered seven blue lotuses to the Buddha Dipankera, and pro- tected him from the mud with the help of his antelope skin ‘nd his own hair. And the Buddha Dipankata on that occasion ‘ade this prediction: “At a future time you will be a Buddha, by the name of Shakyemunil" In the third incalculable acon the Bodhisattva honoured 7o,000° Buddhas, ending with ‘Vipashyin. And after that, during the following huadzed aBuddhist Scriptures scons be did the deeds which were later rewarded by the thirty-two Maths ofthe superman. Each one of these marks due toa hundred acts of merit "Q: How grea is each of these (3,200) merits? “A: Some sy that ivequas the metit which gives a universal monarch his sovereignty over the four continents. Others say fat it equals the merit which gave Shakra his sovereignty lover the gods. Others say that i is as great asthe merit whieh, produces the happiaes ofall being, with the exception of ‘hat of« Bodhisattva who is near enlightenment. Others again ny that this met is immeasurable, incalculable, and income parable, and that only a Buddha can know it. Normally the Bodhsattvas take a Hundved acons to realize the thiry-two marks. Shakyamoni, however, succeeded in doing so after hinety-one aeons, Daring those ainety-one aeons, which go from the Buddha Vipasbyin to the Buddha Kashyape, be practised the six pesfetions. °O: Which are these six perfections? “Ai They ace the perfections of giving, morality, patience, ‘vigour, meditation, and wisdom. On numerous occasions the Bodhisettva gave away all be had, including bis own body, without ever regretting it. As king Shibi he resoued a pigeon {fom a hawk, and to compensate the hewk joyfully gave him of is owa fsb, He observed the moral rales, and lost his ie rather than ced against ther. This happened, for instance, ‘when he was king Sutasoma, who kepthis word fothe Demon, Xing, who badlet him out on the promise that he would retuen. He showed his patience when he felt no ill-will whatsoever although men might insult, beat, oF bura him, or cut him into pieces. When he was the Preacher of Patiencs, he remained Jawardly unmoved when mutilated by the king's servans (a8 told on pp. 16-30). He also showed indefatigable energy, and the vigour of his mind never faltered. On one occasion, for instaace, he praised the Buddha Pushya soven days and nights, standing om one leg and without moving his eyelids. He became a master ofall the trance. For instance, when he was the seer Shankhcarya his trance was so deep that his breath ceased to go in or out; his hair was then braided up like 2 ‘The Budba’s Previous Lives ‘conch shell, a bird laid her eggs in it, and the Bodhisattva deliberately’ remained immobile until the young could ily away. And finaly his great miad became proficient in wisdom and attentive analysis, When he was the Brahmin Govinda, minister of a great king, he disteibuted after the King’s death the kingdom evenly among bis successors. Under the Buddha Kashyapa the Bodhisattva, then called Jyotipala led a religious life, sriely observed the moral rules, and eb « reult of his virnics wes cebor i the Tushita heaven, ‘There he decided on his last rebirth, and in due course descended from the Tushita heaven into his mother’s womb, 8CHAPTER 2 ‘THE LEGEND OF THE BUDDHA SHAKYAMUNI em i ci! ip ee ‘Shakyas’. His biography, or legnd, it an important constituent of ge 2 Mey i tr Bas i, ct i rom fei i es me fis ng sa a ome son. rerved in Sanskrit; for the pretties ed Se sesh ae el i heared Be il Nae Teo le Of Ey hg eS ope sie ieg pune ns tel meat Hie co asl Orel ec hee rere bi pie Fd mai, a i i Ppl oe em en a ie oer bbs) ce than l= ret a Sy le fon ot Sie oe eae as ema fi cece ain rg ce Bee dp pita heme area ‘eo ea ev oa 4 ‘The Legend of the Buddha Sbakyanswnt i, The birth of the Bodbisativa ‘There lived once upon tne «king ofthe Stakyas, «sion ofthe solar ce whose anne ac Shuddhodsnm He oe Pe in conduct, and beloved of the Shakya lie the nutans, ‘oon, He hd « wie splendid, beni, and seat, wo ‘cil the Great Mays sta resonblance to Daj ti, Goddess. These two rased of lows delight and one day ss conceived the fst of er womly bus without aay datleions inthe same way in which knowedge joined to tenes bear fruit Jast before her conception she had dream. A white ng lepant seme to enter her bod, but wthow exuriag bet any pain. So Mass, queen ofthat godlike King, Dore her womb the glory of his dymaty. Bot she semeacd oe fiom the fatigues, depresion, and fancies which solly accompany pregaaacies, Pure hese she longed to wither into the pure fore, inthe lonelines of which se could Dctse tance. She set bee heart on going to Lumbini, a Aclightul grove, with ues of every Lin, ke the grove of Gratin nde's Parsi, She ated the King to accom pany her and ao they left heey and went to that glosiows Bove. “When the queen noticed that the time of her delivery was approaching he went oa couch overspend with an swan, thousands of waltng-women looking on with joy in thee hears, The propiions constellation of Pushy shone bright ‘hea son Was born to the ques, forthe weal ofthe wel He came ou of is mother sg, without causing ber pa of injury. His birch was as zaculoas as tat of Aura, Pith, Mandhats, end: Kalshive, beces of old who were boon respectively fom the thigh, from the han, the head of te tmp. Soe laued fm the womb ae bets « Buddha, He Gi nt eater the word inthe usa meaner, aad he appeated Ue one deeende fom the sky. And sine be had fr my acors been engaged in the prntce of motion, be now at bom ia fall ewatenss, a not thoughtless aa bewiloord 25 other people ae. When born, be was so astrons nod etexe- fhe thai appeued tif he ong sun had come dows © 3Buddbist Sriptnres carth, And yet, when people gazed at his dazling brilliance, fein hl sit on, br se wt sagiant hue ef precious gold, and lit up the space all around. Instantly he walked seven steps, firmly and with long strides. Jn that he was like the constellation of the Seven Seers. With ‘the beating of lion he surveyed the four quarters, and spoke these words fall of meaning forthe future: ‘For catighteament LLvas bota, fr the good ofall that lives. This isthe last time that I have been born into this world of becoming.” 2, Atta’s visi ‘Thon Asits, the great seer, came to the palace of the ruler of the Shakyss, thirsting for the true Dharma. He knew of the birth of him who would put an end to birth for in bis trance Ihe had perceived the miraculous signs which had attended it. Tn wonderment he looked upon the wondrous royal babe, and ‘oticed that the soles of his feet were marked with wheels, ‘hat his fingers and toes weze joined by webs, that 2 circle of soft down grew between his eyebrows, and that his testicles ‘were withdrawa lke those of aa elephant. Lying on his nurse's lap the child seemed to Asita to be like Skanda, son of Agni, con the lap of his divine mother. With tears flickering on his, eyelashes the seer sighed, and looked up to the highest heaven. “He then explained his agitation to the king in these words: ‘te is not for him hat I'am perturbed, but I am alarmed because disappointed for myself. For the time has come when must pass away, just when he is born who shall discover the extinction of bitth, which is so hard to win, Uninterested in worldly affics he will give up his kingdom, By strenuous efforts he will win that which is truly seal. His gnosis will blaze forth lice the sun, and remove the darkness of delusion from this world. The world is castied away in distress on the flooded river of suffering, which the foum of disease over- sprays, which bas old age for its surge and rushes along with, the violent msh of death: across this ziver he will ferry the ‘world with the mighty boat of gnosis. The stream of his most ‘excellent Dharma shall fow along withthe current of wisdom, 36 Te ge! far tat Sate ieee Seance Za ocean oi a tin we drink from this stream. To those who are tormented with, su ceenne ny este a orm ot en ces rly cen, thei SAS eager pak Sorel el ee to ve fe Gee sel ee i ae himas though reflected ina spotless mirror. ‘He saw that the decease and sebirth of beings depend on ‘whether they bave done superior or inferior decds. And his compassionateness grew still further. Te became clear to him that no security can be found ln this Dood of Samsarieexist= fence, and thatthe threat of death is ever-present. Beset on all Sides, creatures can find no resting place. In this way he sur- ‘veyed the five places of rebirth with his heavenly eye. And he found aothing substantial in the world of becoming, just 15 no core of heirtwood is found in a plantain tree when its layers are peeled off one by one. "yal dma fat dew om hoses ‘master of trance turned his meditation to the real and essential ‘nature ofthis world: ‘Als, living beings wear themselves out in vain! Over and over agaia they are born, they age, de, pass ‘on to a new life, and are seboral What is more, greed end dark delusion obscure their sight, and they are blind from birth. Greatly apprehensive, they yet do not know how to get tut of tis get nast of” i then eorveyed the tele links of conditioned co-production (see p. 187), and saw that, beginning with ignorance, they lead to old age and death, and, beginning with the cessation of ignorance, they lead to the cessation of birth, old age, death, and all kinds of il, ‘When the great seer bid comprehended that where there is no ignorance whatever, thete also the karma formations are stopped ~ thea he had achieved a correct knowledge of all there is to be Enown, and he stood out in the world a5 a ‘Buddha. He pasced through the eight stages of Transicinsight, and quickly reached their highest point. From the summit of the world downwards he could detec no self anywhere. Like the fire, when its fuel is burnt up, he became tranquil. He bad reached perfection, and he thought to himself: ‘This is the ‘tuthentic Way of which in the past so many great seers, who 30 ‘The Legend of ite Buddha Shakyamnnt also knew all higher and all lower things, have travelled on to ultimate and real truth. And now I have obtained it?” 4. At that moment, in the forth watch of the night, when daw broke and all the ghosts that move and those that move ‘not went to rest the great secr took up the position which knows no mote alteration, and the leader of all reached the state of all-knowledge. When, through his Buddhahood, he had cognized this fact, the earth swayed like a woman drunken ‘with wine, the sky shone brigtt with the Siddhas who ap- peared in crowds in all the directions, and the mighty drums ‘of thunder resounded through the air. Plesant breezes blew softly, mia fell from a cloudless sky, fowers and fruits dropped from the trees out of season ~ in an effort as it were, to show reverence for him. Mandarava flowers and lotus blossotas, and also water lilies made of gold and beryl, fll from the sky on to the ground orar the Shakya sage, so that it looked like a place in the world of the gods. At that moment zo oie anywhere was angry, ill, or sad; no one did evil, none ‘was proud; the world became quite quiet, ¢ though it had seached fall perfection. Joy spresd through the rans of those {gods who longed for salvation; joy also spread among those ‘who lived in the regions below. Everywhere the virtuous were strengthened, the influence of Dharma increised, and the ‘world rose from the dirt of the passions and che darkness of igaotance, Filled with joy and wonder atthe Sage’s work, the seers ofthe solar race who had been protectors of men, who had been royal seers, who had been great seers, stood in their ‘mansions in the heavens and showed him their reverence. The seat seers among the hosts of invisible beings could be beard ‘widely proclaiming his fame. All living things rejoiced and sensed that things Went wel. Mara alone felt deep displeasure, ts though subjected to a sudden fill. For seven days He dwelt there— his body gave him no trouble, his eyes never closed, 1nd he looked into his own rind, He thought: ‘Here Ihave found freedom’, and he knew that the longings of his heart had at ast come to fullest. Now that he bad grasped the principle of causation, and finally convinced himself ofthe lack of sof in all that i, be ”as et Nee ow, PITS Sot Bare ia a ne rg Sie ng ene en ‘a ee . Buddbise Scriptures or eee er sor Nom pS i oe eee ee ee ere igen eng ee, Whce bewee r wets inure oc aor coo eee a ea sero on patentee ng hk Bein eo ee na Ripe ie eer Cn spatial pacer iar ae oe ae ee eee in gee eS ein Ca Ne ts hy a ane oo ie en aoe ee es ee ee ere Say eae Bis es a ey a are ere rie cee ‘The Legend of the Budde Sbakyanani ging-bowls. Gautama accepted the four, but for the sake Ese tem hen intone nt eto ce bants of a pasting caravan came that way. Instigated by a fenly di, they joyuly salted the sez tnd cated ia their heacts, gave him alms. They were the fist to do so. Alter that the sage saw thet Artda and Udsala Ramaptca ‘were the two people best equipped to grasp the Dharma, But then he saw that both had gone to live among the gods in hheavon. His mind chereupou woned t0 the Ave mendicants, In order to proclaim the pat to Pesce, chereby dispelling the ness of ignorance, just as the zising sun conquers the Sates of age, Gotan btok hime Vg oe ‘of Kashi, to which Bhimaratha gave his love, and which i sdomed with the Varanasi river and with maay splendid forests, Then, before he cartied out his wish to go into the segion of Kashi, the Sage, whosceyes were like those ofa bull, sod whose gut lke that ofan elesbent in rut, once more Gxed his steady gaze on the root of the Bodhi-tree, after he had turned his entize body like an elephant, 15. The meeting with the mendicant ‘He had fulfilled his task, and 2ow, calm and majestic, went this wodl $0 vated is their endowment, and while some on aloae, though it seemed thats large retinue accompanied SS rrrr— him, A mendican, intent on Dhnzms, sew him on the road, | O Sage, bave yourself crossed the ocean of the world of acd in wonderment folded his hands and said to him: ‘The i ecvtnlag please cesce also ce othe: living beings who have Senses of others are restless like horses, but yours have been } NRE ie sorng! Ae a geneous los shares is tamed, Other beings are prison, bat yous pevons hase ‘wealth, so may also you bestow your own virtues on others! ceased, Your form shines like the moon in the nigt-sky, and ‘Most of those who Enow what for them is good ia this world land the next, act only for their own advantage. In the world fof men and in heavea its bard to find anyone who is impelled by concern for the weal of the world.” Having made this request to the great seer, the two gods returned to their ‘celestial abode by the way they had come. And the sage pon dered over theiz words. In consequence he was confirmed in his decision to set the world free. "Then came the time for the alms-round, and the World- Guardians of the four quarters presented the seer with beg- 52 you appear to be refteshed by the sweet savour of a wisdom newly tasted, Your features shine with intellectual powes, you have become master over your senses, and you have the eyes ‘of mighty bull. No doubt that you have achieved your aim, ‘Who then is your teacher, who kas taught you this supreme felicity? But he replied: "No teicher have I. None ced 1 venerate, end none must I despise. Nirvana have I now ob- ‘zined, and Tam aot the same as others are, Quite by myself, you sce, ave I the Dharma won. Completely have T undet- Stood what must be understood, though others failed to B[i Baadist Seriptires understand it, That is the reason why T am a Buddha. ‘The hhostile forces of deflement I have vanquished. ‘That is the reason why I should be known as one whose self is calmed. ‘And, having calmed myself, Inow am on my way to Varana to work the weil of fellow-beings still oppressed by many ills ‘There shall I bect che deathless Dharmna’s dram, unmoved by pride, aot tempted by renown. Having myself erossed the Deean of suffering, must help others to cross it. Freed myself, Y'inuat cet others free. This is the vow which I made in the past when T saw all cha lives in distress’ Ta zeply the mendi- Cant whispered to himself, ‘Most remarkable, indeed” and be (Gecided that it would be better not to stay with the Buddha, He accordingly went his way, although repeatedly he looked back at Him with eyes full of wonderment, and not without some degree of longing desire, 14. The meeting with the foe mendicants Tn doe course the Sage saw the city of Kathi, which re- sembled the interior of a treasury. It lies where the two sivers Bhagisathi and Varanasi meet, and, like a mistress, they hold it in their embrace. Resplendent with majestic power, shining like the sun, he reached the Deer Patk. The clusters of trees sesounded ‘with the calls of the cuckoos and great seers frequented it, The five mendicants—he of the Kaundinya clan, Mabnoaman, Vashpa, Ashvajit, and Bhadrajit saw him from afar, and sad to one another: “There is our plessure- loving fiend, the mendicant Gautama, who gave up his austerties! When he comes to us, we must certainly not get up to mect him, and he is certainly not worth saluting. People who hive broken their vows do not deserve any respect. OF course, if he should wish to talk to us, let us by all ‘means converse with him, For itis unworthy of saintly people to act otherwise towards visitors, whoever they may be.” “Although they bad thas decided what to do, the mendicants, ‘when the Buddha actualy moved towards them, soon went back on their plans. The nearer he came, the weaker was their resistance. One of them took his robe, another with folded hands reached out for his alms-bowl, the third offered him a “4 on The Legend of the Buiba Shakyyanani proper seat, and the two remaining en wi t ones presented him with ‘water for his feet. By these manifold tokens of respect they al ‘weated him as their teacher. But, as they did not cease calling him by his family name, the Lord, ia his compassion, sad to them: To an, Acint, worthy of feverence, you shold not ‘peak, O meniicats, inthe same way a8 you dd forme, iesing the special veneration due t0 him! As for myself, prs and conte ae cue the sme, Bu i your own interest you should be warned against behaving ia unauet aang ag 2 Buddha has won enlightenment, and the welfare of al that lives has boea his aim. But the Dama is cutoff for those who slight their teacher by addressing him with his family name, for that is like showing disrespect for one’s pareats. So spoke the great ces the est ofall spakens, filled wih compassion. But, led astray by delusion and a deficiency in spake cer? ei ads oy i {hel fees: ‘Gatiama, co fr the supreme and most excelent ities bave not led you to an understanding of true sea! Only by thom can the goal be achieved, bot you dwell 4a sensuous comfort! What i your ground for sying to os you have seen the truth?” 15, Tarn the ob of Dhara Sins the mend tho fed to believe ia the foundby the Tata He, oo hve pac ealighten, seatt be diferet os the pce of entail {them he pe om ditt knowledge of “Tose oc ispeople wo toca thems weather wo hee Becime atached tthe domains ofthe ent, hath tes Should be awed at yn els meds cause ys fot oa te way 1 dtesoe Thee soeled utes bat conf he mind which overpower by te boys extusto. a the ing spor ans cn no longer eee Sand the ordinary hing of iho ach este yt Teoh whic e bayond the snc. ‘The mints of ese, on tie other hands win te stated to the worhles tise Cbjes, ace oes by pasion and denn dein, 3” MES SMP TOM DE ge ee tart oe tee | fBade Seripeares “They lose vente aiity to wnderstand the doctrinal reais fil fp can theypucered wit the rethod which by suppres tng the passion leas to aapasion. So have given up bot these entrees, and have found another pth «idle way. Teles to the oppeasing of ail and yet is re om hap tes and oye “The Boddia then expounded to the Sve mendicants the boly eightold path, and the four holy tks (= Po. we. “Als so T came tothe conviction that sulesing most be comprebended ts caose given up, te topping mastered, and thispath developed, Now that {hive compechended sufetng, ave given up fe cans, have cealized it stoping, and have developed this pach agw Ica say chat my organo pcital ton has been opened, As long a6 T hed noe see these four vis ofthe boy tel tat, co long dia T not cain o be tmancipated, so loag did 1208 believe Thad dose what as fo be done. But when Thad peared the holy truth, sod Tad thereby dove ll hat bad to be dose: then Yi clan vo be emancipated, chen I eid see thas Thad seached my goal’ [hed we che seat see, fll of compassion, had thus pro- Giimed the Dati, be of he Kasadinys cla, and bundreds of pos with hin, obtained tbe isight which spore and fee fiom dur 16. The meeting of father and son Ta due course the Buddha went to Kapilavastu, and preached the Dharma to his father. He also displayed to him hhis proficiency in wonderworking power, thereby making him more ready t0 zeceive his Dharma. His father was overjoyed by swhat he heard, folded his hands, and said to him: ‘Wise and fruitfl ate your deeds, aad you have seleased me from great suffering, Insterd of rejoicing at the gift of the earth, which brings nothing but sorrow, I will now rejoice at having so fruitful a son. You were right to go away and give up your prosperous home. I¢ was sight of you to have toiled with such fgreat labours. Aad now itis right of you that you should have ‘compassion on us, your dear selations, who loved you s0 56 Tye DEA nee ete eg eee The Legend of te Bula Sheeyemunt early, and whom you did lenve. For the sake of the woe ia distess you have trodden th path to supreme reality, which could not be fount even by hoe set of olden ine whe ‘wore gods or kings, Ifyou had chosen to become a universal ‘monarch, tht could have given me a0 more joy than Thave sow felt tthe sight of your miraculous powers and of your holy Dharma. If you had choten to remaia bound up with the things ofthis world, you could as a uaivetsal monarch have protected mankind, Tasten, having conquered the great ils ‘of the Samsaric world, you have become a Sage who proclaima the Dharma for the weal of al. Your miraculous powers, your smature intellect, your definite escape from the countess peils of the Samsaric world these have made you into the sover- ign master ofthe world, evea without the insignia of royale. That you told aot have dnt you ind unaoed sang thidgs ofthis world, nd you vould have been truly powerless, how ever much you had thrived as king.” 17. Further comersions After that the Buddha visited Shravasti accepted the gift of the Jetavana Grove, admonished king Prasenajt, and exhi- bited his miraculous powers to confute the disputants of other schools. His miracles ceused the people of Shravasti greatly £0 honour and revere him. He/however, departed from them and rose in glotious majesty mirecalously above the Triple world, reached the heaven of the Thirty-three where his mother dwelt, and there preached the Dharma for her benefit. His cognition enabled the Sage to educate his mother. He passed {he sing seston in that sven, and accepted elms in due form rom the king of the gods who inhabit the ether. ‘Then, descending ftom the world ofthe Gods he came dowa fate region of Sambashya. The Gods, who by his presence had {guined spiritual calm, stood ia their mansions and followed Jhim with their eyes. And the Bags on earth raised their faces to the sky, bowed low, and received him respectfully. ‘After in heaven he bad instructed his mother and those gods who desired to be saved, the Sage travelled over the carh, converting those who vere ripe for conversion. 7Breibise Seriptires 18. Devadatta ‘Devadatta his cous, and a member of the order of mods, saw His greatest and suteest, and was offended in his pride. ‘lis mind, co proficient inthe trances, whirled round ina kind ‘of delirium, he became quit frenzied and did many despicable things. He created asebism inthe Sege’s community, and the resulting, separation farther increased his ill-will, Te was through bim that on Vuleare Peak a huge rock rolled down ton the Sage with great force, bot, though timed et Him, i did not bit Him, but broke into two piecss before it could ‘cach Him, Oo the royal highway he let loose aking elephant ‘who roshed towards the Tashagata, with a noise like the Thundering of the black clouds at the end of the world, and swith the force ofthe wind inthe sky on dack moonles night. So the elephant rushed towards the Lord, murder in his heart, and the people wept aod beld up theit arms. But without hesitating the Lord weat on, collected and unmoved, and without any feling of il-will. His friendliness made him ‘Compassionate towards all chat lives, and in addition he was protected by the gods who with devoted love followed close [behind hi. So even that great elephant could not touch the Sage, who calmly advanced oa bis way. The monks who followed the 3uddha fled in haste even while the elephant was a long way off Ananda alone stayed with the Budd, But when the lephant had come quit near, the Sage’ spiritual, power soon brought him to his seaes, inducing him to lower fis body and olace his head on the ground, like a mountain, theses of which have been shattered by a thunderbolt, With the well-formed webbed fingers of his hand, beantifal and soft asa lotus, the Sage stroked the elephants head, as the moon touches a cloud with its rays. But Devadatta,aftex he hha in his malice done many wicked and evil deeds, fll tothe regions below, detested by all alike, whether they were kings or citizens, Brahmins oF ages. 119, The desire for deat ‘Years later,the Lord was at Vaisali on the bank of Markata’s pool, He sit there under a tree, in shining majesty. Mara 38 The Legend of the Buddha Shalgamsunt sppeated in the grove, and suid to him: ‘Formerly, on the bank ofthe Nsirtjana ives, wheal spoketo you immediacy after your enlightenment, T ssid to you, O Sage: “You have done what there was tobe done. Now enter the final Nirvanal”™ Bur you spl shal ot enter the fel Nirvan unt 7 ave given security to the aflicted and made them get ri tk eleneats” Now, were many ave Les oe ‘others deste to be saved, other again willbe saved, Itis right ee ne Se a Ee eating these words, the supreme Arbat replied: ‘In three Soi ero ee patient, and waita while!’ This promise convinced Mama that his hear’ desire would soon be falled, Jubilat and exult- ing, he disappeared, ’ Gent ‘Tathagatas have the power to live on to the end of the sepa, But he grat Ser now entered ito tance with such 8 force of Yoga, that he gave up the physical life which was sald to in, ed afi that he continsed to lve on ina ‘unique way fora while by the might of is miraculous psychic power. Anda he moment ta he gave wp his cease ne % the end of the acon, the earth staggered like dtwalen ‘woman, and in all directions great frebrands fell from the sky, Indn’s thundesbols fashed unceasingly onal side, pregnaat with fre and accompanied by lightning. Everywhere fames Nese up asf the end of the world with its taiveral cone sgration bad come. Mountain tops toppled down and s heaps of broken trees, Thee vat the erable round ofthe heavenly drums thundering ia che sky, like that of a cavern filled to the brim with wind. Duzing this commotion which ‘fected alike the world of men, the heavens and the sky, the ‘reat Sage emerged from his deep trance, and uttered these ‘words: ‘Now that I have given up my claim to live up to the cad ofthe seom, my body must drag itself along by ies own ower, like a chasiot when the axle has been taken out. ossthes with my fore years have been at ee fom the nds of becoming, as «bird which, ou hatching, has bro ‘through its shell” eke ieke ‘When Ananda saw the commotion in the world, his hair 39 eeeBadbist Seviptares stood on ené, he wondered what it might be, trembled and ost bis habitual serenity. He asked the omniscient one, ‘iho is expetienced in finding causes, for the cause of this, ‘event, The Sege replied: “This earthquake indicates that T have fiven up the remaining yeats of life sill due to me. For three Thonths only, zeckoned from to-day, will I sustain my life.” On hexzing this Ananda was deeply moved, and his tears flowed, as gum flows from a sandal tree when a mighty clepbant biaike it down. 20. The lao-taking from Visa te final comb, instractont to the Mallas “Three months later the great Sage turned his entize body ound like an elephant, looked at the town of Vail, and tttered thes: words “O Vaisli, this isthe last time chat I see you. For Lam now departing for Nirvana!” He then went to Kusinagera, bathed in the siver, and gave this order to ‘Anands: ‘Arsange # couch for me between those twin Sal {feesl In the course of this night che Tathagata will enter Nirvana!” When Ananda had heard these words, a film of feats spread over his eyes. He aanged the Sage’s last resting plac, and then amid laments informed him that he had done ronda mearuced steps the Best of Men walked to his final resting plaee—no more retura in store for him, no farther Erflering, In fall sight of bis disciples he lay down oa his sight side, rested his heed on his baad, and put one leg over the ther, At that moment the bieds uttered no sound, and, 09 if fh eranee, they sat with theie bodies all elared. The winds cessed to move the leaves of the tees, and the tres shed srlted flowers, which eame down like teacs. “in bis compassion the AlL-enowing, when he lay om his last resting place sid to Ananda, who was deeply disturbed and intents! “The time has come for me to enter Nirvaca. Go, and tell de Males about it. For chey will regret i ater on if they {do not now witness the Nirvana.” Neely fainting with grief, ‘Anand obeyed the order, and told the Mallas thatthe Sage “yas lying om his final bed. "The Malas, thei faces covered with tear, came along to 6 an ‘The Legend of the Budiba Shakyamuni see the Sage. They pid homage to Him, and th Sas and then, aaguis a Sh la aod sound Fm te Sage sc es sl chow of or itis not propes tweeters Yon despa ae lnppropit, and you thold ogl composure! The gosh so ard to win, which fr sony tron Ihave with fo, aow at sitio Tongs Bc ae When tht won ao at, of water fe Chad oe pre ntgig iy Lnjond a oc of he ws which none can take away, the st this sew fd whea you bear ofthat ad ko tha 1s and nothing ever there car pats ay how ithe foo for gi then in your minds? At Gaya, athe tine wen | Yon elihtenmett, I got sid of the tame of becoming, Hkh ae nothing but 4 gang of barn vipers; sow a Boxrcne nar what pe a soy ecg body, which hasbouts so much Noni oy eee i las the flight dangers of becoming te about to oe {ztingt; now tht at lst Temege from the wot tad eles ering — thatthe time for you to grieve?” “ 12 s7O te Sige athe Sys tbe td he hander of bis vos nts angle dap wen sik Fe feed is depute h Males ie ge Bit wa et the oe among them to see vee ed te s7: ‘You all ee, buts tere ay sel ere For pe he ae Jook upon the Sage as a man who has. an 2 fom house on fel fven the gos on hgh ae itt the, pee more so we men! But that this mighty man,that the Tathgatn, once He he won Nirvan, wil as beyond oot aia tint is what uses us gif! When those who txvel ia 4 deal wildeees lose their shill guid, will they no be dkeply dashed? People lot sdelows ‘hen they ce ‘22 Boos fom a olin; terse thos wo haven the reacher and Sage, the All-seeir self, in actual Peson, ought wo bave some diner gist eves, {o-ariy away with ther! Folding this Made ke soos in tbe = Ae their father, the Mallas thus spoke much that | > © point. Aad the Bese of Men, sizing at thels welfare sal é _ s&‘Buddhist Scriptures eee ssi tame em he iE ne ae di he encima bats open pees Sine nae eg ee eee Ne hoe nic Seemetapettianins seat wile i an feces el vere, and try to control your minds! Do good deeds, and try Wey hasnt For ie condo sine by many eet anata reotcrreal eee Perre lplet aad unprotected, a crossing the middle of — eee ee eee The die cy sen resign one en oe wan Tl aa feo Ce ee ley are Thave disciplined, in heaven and on earth, all those whom. tes geen rs cm eer spss Sas illepacmume sso aes O pon al i coe seen seen ee Sea fe a a coer i ee a ety ore Se en ee a cnr ae eh ee re me a Ee Ge ‘The Legend of ite Buddba Shakyamuni been seen as without substance, peace ensues when life draws to an end, which seems to cares long sickness at lst. Every- thing, whether stationary or movable, is bound to petish ia the ead, Be ye therefore mindfal and vigilant! ‘The time for any ent inio Nirvana las now arrived! Thete ae uy last. ‘Thereupon, supreme in his mastery of the trances, He at ‘that moment entered into the fit trance, emerged from itand ‘went on to the second, and eo in due ordet he entered all of ‘them without omitting one. And thea, when he had ascended through all the nine stages of meditational attainment, the great Seer reversed the proces, aad seturned again to the fet tance, Agun be emerged from that, and once more he ascended step by step to the fourth trance. When he emerged from the practice ofthat, he care face to face with everlasting Peace. ‘And when the Sage entered Nirvana, the earth quivered like a ship struck by a squall, and firebrands fell from the sky. ‘The heavens were lit up by « preternaturl fire, which burned without fuel, without smoke, without being fanned by the ‘wind. Fearsome thuadesbolts ensbed dowa on the earth, and violent winds ged in the sky. The moon's ight waned, and, in spite ofa cloudless sky, an uncanny darkness spread every- where, The rivers, as if overcome with grief, were filled with boiling water. Beautiful flowers grew out of season on the Sal trees above the Budaha’s couch, and the tees bent down, over him and showered his golden body with their flowers, Like as many gods the five-beaded Nagas stood motionless in the sky thei eyes reddened with grief, their hoods closed and their bodies kept in restraint, and with deep devotion they gazed upon the body of the Sage. But, well-established in the Practice of the supreme Dharm, the gathering of the gods sound king Veishravana was not grieved and shed no teats, so great was their attachment to the Dhazma. The Gods ofthe Pare Abode, though they had great reverence for the Great Seer, remained composed, and cheir minds were unaffected; for they hold the things of this world in the urmost contempt, ‘The kings of the Gandharvas ard Nagas, as well as the Yak- % eC SS SdBuddist Scriptures shas and the Derss who rejoice in the true Dinema ~they all Stood inthe sky, mourning aad absorbed in the utmost grief Bae Mara’s hosts felt that they had obtained their heart's desive, Overjoyed they uttered loud laughs, danced about, hissed like saalos, and triumphantly made frightful din by beating drums, gonge and tomtoms. And the world, when the Prince of Seer had passed beyond, became like a mountain ‘whose peak his been shattered bya thunderbolt; it became like the sky without the moon, like a pond whose lotus de ost has withered, o: lke letting rendesed ineffective by lack of wealth. 22, The Relicr “Those who kad aot yet got tid of their passions shed tars. Most of the oaks lot he compare ad fl gi. Those fnly who kad completed the cyele were not shaken out of thet eompomus fr they Knew well hat i's the more of things to pass away. In due course che Malls heard the news. Like eranes pussued by 2 hawk they quickly streamed forth tcades the impact ofthis calamity, an cried in their distress, ‘Ales, the Saviout!” In due course the weeping Malls, with their powerful arms, placed the Seer on a priceless bier of {ory inlaid with gold. They then performed the cxemonies ‘hich beGtted the occasion, and honoured Him with many ‘kinds of charming garlands and with the fnest perfumes. “After that, with zeal and devotion they all took hold of the bier, Slender maidens, with tnkling anklets and copper- resined fingernails, held a priceless canopy overit, which was likes cloud white with fasbes of ightaing, Some ofthe mea held up parasols with white garlands, while others waved ‘white yaks tal et ia gold, To the accompaniment of matic the Malls slowly bore along the bes, their eyes reddened like thoee of balls They left the city through the Naga Gate, cxossed the Hirayavati iver, and then moved on to the DMukuta shine atthe foot of which they raised a pyre. Sweet- scented barks and eae, sloewood, sandalwood, and cia they heaped on the pyre, sighing with geet all the time. Finally they placed the Sage’s body on it. Three times they 6 ‘The Legend of the Bulba Shakyamuni tried to light the pyre with a tarch, but it refused to burn, ‘This was due to Kashyape the Great coming along the road, ‘Kashyapa whose mind was meditating pare thoughts, He longed to sec the remains of the holy body of the departed ‘Hero, and it was his magical power which prevented the fre from flaring up. But now the moa approached with rapid steps, cager to see his Teacher once mote, and immediately bbe bad paid his homage to the Beit of Sages the fire blazed up of its own, Sooa it Lad bust up dhe Sage’s skin, flesh, bale and limbs. But although there was plenty of ghee, fuel, and wind, it could not consume His bones. These were ia due time purified with the finest water, and placed in golden pitchers in the city of the Malks. And the Mallas chanted hhymns of praise over them: “These jars now hold the relics great in virtue, as mountains hold their jewelled ore. No fire Iharms these relics great in virtue; like Brahma’ realm when all cls is burned up. These bones, His friendliness pervades their tissue; the fie of passion has no strength to burn thera; the power of devotion has preserved them; cold though they. are, how much they warm ous heats!” For some days they worshipped the relics in due form and ‘with the utmost devotion, Then, however, one by one, am- bassadors from the seven neighbouring kings arrived in the town, asking fora share of the relics, But the Malla, a proud people and also motivated by their esteem for the relics, ‘efused to surrender any of them Instead, they were willing to fight. The seven kings, like the seven winds, then came up ‘with great violence against Kusizagara, and theic forces were like the current of the Gooded Ganges, ‘Wiser counsels prevailed, and the Mallas devotedly divided into cight parts the relies of His: who had understood Life. One part they-kept for themselves. The seven others were JIanded over to the seven kings, one to each. And these rulers, ths honoured by the Malls, ruined to their own kingdoms, joyfal at having achieved their parpose. There, with the appropriate ceremonies, they erected in their capital cities ‘Stupas for the relics of the Sees. 6Budiist Seripenres 25, The Scriptures Jn due course the five hundred Achats assembled in Raja _grihe, on the slope of one of its fve mountains, and there and then they collected the sayings of the great Sage, ¢o that his Dharma mightabide. Since itwas Ananda who lad heard Him speak more often than anyone else, they decided, with the agreement of the wider Buddhist community, to ask him to recite His utterances. The sage from Vaideha thea sat dowa in their midst, and fepeated the sermons as they bad been, spoken by the Best of All speakers. And each one he begea ‘with, “Thus have I heard’, and with a statement of the time, the place, the occasion, and the person addressed. It is in this ‘way that he established in conjunction with the Achats the Scriptures which contain the Dharma of the great Sage. They hhave in the pest led to Nirvana those who have made the edit fully to master them. They still to-day help them to Nirvana, and they will continue to do so in the future, “6 Part Two DOCTRINESCHAPTER 1 MORALITY ‘The spiritual taining ofa Baddbit ie dsided int thre parts, known rapetody as morality multtin, and wieder. A moral blame ‘hss or virtons lifes te basis of all otber acherent. (0) The minions asral obligsions of laymen and meos are summed up in ths Five Precepts, which 1 ave given bare taster sith te explanation of one of te Pali commentarts, which reached ‘rir present shape in Colon at the tive of Baddbeghors, abont ‘42.400. 2) Ths monks, tbr tm mer abject to core 250 rales of mohasic restraint, known asthe Deatimokshe rales, of which ne Possss abot a dozen diffrent rcosion. My selection it taken fro ‘he Book of Discipline of the Saroastvadns, who wore the nest infantil and widespread of the Indian seble. In ay eat, the ferent receniosagre onal eset. (3) AA more poticaldecrip- tion of tbe conditions of ite monk's life bas bees added from ihe Sutta Nipats, a Pali work of grat antguty. Hire I bave buen ‘ontent to print EM. Hlar's translation from bis WovenCadences ‘of Early Buddhists (roqa). Tis i aneof the fst paces of Bude ‘ranslaton in Exalich and Teamot bop ta iprev on it © (G) Bobind the respect for the macalrees lies the avareness of the inexorable lew of Karma which revards good dseds and pmichr vildoing. Enlightened self-interest should therfore prompt 1s 10 dood good lives, ave ilsratd th sds of the Budabite respect for morality by too chapters, comprising thirty-nine vrs, from the Dihacmapade, on of be mast rv clleton of sacred vers, My translation follows te recension of th Sarvastivadine which was found sone forty years again th sands of Tarkestan, Fourteen ofthe verses ‘eur ali int Peli Dharamapicds, i practically idetcal words. ‘Teeny fie are not found inthe mc batter haown Pal work. (5) In 4 till mare popedar form thes seme principles were restated for Tibetans by an rukzoon lesa of the Kabgyntpa sect who arate Perbaps in the cghisents enti, « poem on *The Brdaba’s Law ‘among the Birds’, which is a fie exemple of popular ioral 69Buddhist Seriptures Buddhism, Hit bok ralates bow th Bodbivatton Atalokitesbear, tnbo ripreent he principle of compassion, exposed in the form of ‘acute the doctrine of the Buia tothe assembled birds of Tibet, ‘iho in teir turn pase expresion boas rnch of te teaching a thy ore able fo grasp. (©) Finally, te fundamental vision ofthe comanaiy into ay ‘mea and monks, according to their respective attainments and tasks, cam be cared fro tbe‘ Questions of King Milind. Prom ‘th second of ths extracts it comes elar toa faith and dvetio, tn ‘adiition to morality, are ths layman's special province. General “peaking, the monks alone can bape 10 advance from morality to igor things, fst to meditation, and then fo wisdom. 1, THE FIVE PRECEPTS ‘Lowperraxe to observe the rule to abstain from taking lifes 1 abstain from taking what is not givens to abstain from sensuous misconduct; 10 abstain from false speech; +0 abstain from intoxicants as tending to cloud the mind.’ “The frst four precepts are explained by Buddhaghosa as follows: (j) “Taking life? means to murder anything that lives. It refers to the stiking and killing of living beings. ‘Anything that lives’ ~ ordinary people speak here ofa ‘living being’, but ‘more philosophically we speak of ‘anything that has the life force’. “Taking life’ is then the will to kill anything that one ‘perceives as having life, to act so as to terminate the life-foree in it inso far asthe willfinds expression in bodily action or in speech. With regard to animals i is worse to kill large onee than small. Beczuse a mote extensive efort is involved. Even where the effort is the same, the difference in substance must be considered. In the case of humans the killing is the more lameworthy the more virtuous they ate. Apart from that, the extent of the offence is proportionate to the intensity of the p Morelity ‘wish to il. Five factors are involved: a living being, the Petecption of living being, a thought of made, the tedon of earring it out, and death asa result of it. And siz are the ‘ways in which th offen may be carried out: with one's Own hand, by instigation, by mistles, by slow poisoning, by sorcery, by psychic power. (@) "To take what isnot giveo’ means the appropriation of ‘what isnot given. I refers to the removing of someone else's ropezty, to the stealing of it, to theft, ‘What is not given? ‘means that which belongs to someone elie. “Taking what is ‘not given" is then the will to steal anything that one perceives as belonging to someone eles, and to act so a8 to appropriate it Its blameworthiness depends pardy on the value of the property stolen, partly on the worth of ts owner. Five factors are ivolved: someone else’s belongings, the awareness that they are somcone else's, the thought of theft, the action of carying it out, the taking away asa result of it, This sing too, may be exrred out in sx ways. One may also distinguish unlawful acquisition by way cf theft, zobbery, undethand dealings, stratagems, andthe cating of lots. (6) ‘Sensuous misconduct’ bore ensuots’ means ‘sexu? and ‘misconduct is extremely Slaseworthy bad bebaviout, ‘Sensuous misconduct is the wll to tansgress agunst those whom one should not go into, and the cazrying out of this jnteation by unlawful physial ction, By ‘those one should ‘ot go into, frst of all men ere menat, And then also twenty Kinds of women, Ten of them sre under some form of pro- tection, by their mother, father, parents, brothes, sist, family, clan, co-eligionists, by having been claimed from birth onwards, or by the king’ aw. The other ten kinds women bought with money, concubines for the fan of it, kept women, women bought by the gift of a garment, com” cubines who have been acquired by the ceremony which con sists in dipping their hands into water, concubines who once ccuried burdens on their heads, slave girls who ate also concubines, servants who aze avo concubines, ils captured in -war, temporary wives. The ofence is the more serious, the |. moze moral and virtuous the person transgresed agains. nBudiist Scriptures Four factors are iavolveds someone who should not be gone into, the thoughe of cokabiting with that one, the actions ‘hich lead to such cohabitation, and is actual performance. ‘There is only one way of carrying it out: with one’s own body. (G) ‘False’ ~ this refers to actions of the voice, of actions of| the body, which aim at deceiving others by obscuting the actual facts. ‘Fale speech’ is the will to deccive others by ‘words or dends. One can also explain: False? means something which is not real ot true. ‘Speech’ isthe intimation that that is rel or true, Talse speech is then the volition which leads to the deliberate intimation to someone else that something is s0 when its not so. The sesiousness of the offence depends + oumstnees. If « householder, unwilling to give ‘ot. "gy says that he bas not got it, that isa small offence; ‘out sopfesent romething one has seen with one's own eyes as other than one has seen it, that is a serious offence, If 2 ‘mendicant has of his sounds got very little oll or ghee, and if he then exclaims, ‘Whata magnificent river flows along bere, ry friends’, that is only a rather stale joke, and the offence is smull; but to say that one has seen what one has not seen, that is a serious offexce. Four factors are involved: something ‘hich is not so, the thought of deception, an effort to carry it out, the communication of the falsehood to someone else. ‘There is only one way of doing it: with one’s own body. “To abstain frcm’ ~ one crushes or forsakes sin. It means an abstention whichis associated with wholesome thoughts. And itis threefold: (one feels obliged to abstain, (1) one formally undertakes to do so, (II) one has lost all temptation not to do so, (@ Even thore who bave not formally undertaken to observe the precepts may have the conviction that itis not right to offend against them. So it was with Cakkana, a Ceylonese boy. His mother was ill, and the doctor prescribed fresh rabbit mea: for her. His brother sent him into the feld ‘to catch a rabbit, and be went as he was bidden. Now a rabbit Jnad man into a fd to eat of the corn, but in its eagerness to get there had got entangled in a snare, and gave forth cries of distress. Cabana followed the sound, and thought: “This p Morality rabbit has got caught there, and it will make a fine medicine for my mother!" But then he thought again: ‘It is aot suitable for me that, in order to preserve my mother’ life, T should deprive someone else of his lif.’ And so he released the rabbit, and said to it: Run of, play vith the other rabbits in the ‘wood, eat grass and drink water!” Oa his return he told the story to his brother, who scolded him. He then went to his mother, and said to her: “Even without having beea told, T know quite clearly that I should not deliberately deprive aay living being of life.” He then fervently resolved that these teuthfal words of his might male his mother well again, and so it actually happened, (Q) The second kind of abstention refers to those who 10: only have formally undertaken not to offend against the pre- czpts, but who ia addition are willing to sacrifice their lives for that. This can be illustrated by a layman who lived near Utearevarddhamana, He had received the precepts from Buddharakchita, the Elder. He thea went to plough his Geld, ‘but found that his ox had got lost. Tn his search for the ox he climbed up the mountain, where a huge snake took hold of him, He thought of cutting off the snake's head with his sharp Kknife, but on further reflection he thought to himeelf: Te is sot suitable that I, who have received the Precepts from the ‘venerable Guru, should break them again.” Three times he thought, ‘My life I will give up, but not the precepts!” end then he throw his kaife away. Thereafter the huge viper let him go, and went somewhere else. (Ul) The last kind of abstentioa is associated with the holy Path, It does not even occur to the Holy Persons to kill aay living being, 2, RULES OF MONASTIC RESTRAINT ‘Here, Venerable Gentlemen, are the four rales about the offences which deserve expulsioa. They should be recited every fortnight in the Prasimoksbatntra: 1. Ifa monk should heve sexual intercourse with anyone, BBuddhist Seriptares down to an animal, this monk has fllen into an offence which eserves expolsion, and he should no longer live ia the ‘community. ‘This bolds good for any monk who has entered on a life based on a moak’s tning, unless he has thereafter ‘epudlated the taining, and declared his weakness. te Ifa monk, whether he dwells ia a village or in solitude, should take anything not gives, be should no loager live in the community. This, however, only applies to thefts for ‘which a king or his police would seize a thief, and Kil, im- pason, banish, foe, oF eprove him. 3. Ifa monk should intentionally take the life of « human being or of one like a buman being, with his owa hand, oz ‘with knife, or 3y havig him assassinated, then he bas fallen jnto an ofence which deserves expulsion. And this plies also to a monk who incites others to sel destruction, and who speaks to them ia praise of death, with such words 2s, ‘O maa, ‘Ghats the se to you ofthis miserable ife?Ttis betterfor you to die than be aivel” 4- Unless a monk be actuated by excessive seléconcsit, he commits an offence which deserves expulsion if, vainly and ‘without bassin fact, he falsely claims to have realized and perceived superhuman states of the fallness ofthe insight of the Saints; and if later on, whether questioned or not, in his desire to get ric of his fault and regain his purity, he admits ‘hat he had claimed to have realized, without having done 50, tat he had cained tohaveperceved, without having done so, and that be bad told a falsehood and lie. “Venerable Gentlemen, the four ofence leading to expulsion have been rected. A monk who has committed any of them should no longer live in the community. Now, I ask you, Venerable Ones, ‘Are you quite pare in this matter? A second and a taixd time I atk, “Are you qoite pure in this ratter2” The Venerable Ones keep silence. They are there- fore quite pure ia this mater. So I do take it to be “ete, Venerable Gentlemen, ae the thirteen offences which deserve suspession, and which should every fortnight be recited in the Pratimoksbantra These forbid a monk : 1. Intentionally to emit his semen, except in a dream. " oo a: Winnie epee sal ts cerca at phe eae below, or rub or caress it. * : ice attr ety alist coos Seas ere zn Be Sse eee ae eoeraet otteaeeret ea ees eit il ect rey pn foster Seinen dyeing Ta hemes evi eee See ee ee aie as eee ee a a a eee Cee Stik eicteeeeli ntti pe ae ee ‘to the prescribed measurements, ee ne ene Nek Siebel es toe meena eeraesl ee ae amet ag al oes ee foe eee ae ees aoe eee ee hatred; and likewise if — de cco eee Sees eee a ca ek te pet ari ere SSS Somme ul Serre %Buddhist Scriptures 12, To refuse to move into another district when reproved by the other monks for habitually doing evil deeds in a city or village where he zesides, deeds which are seen, heard, and Known, and which harm the familios of the faithful. This be- ‘comes an offence deserving suspension when the erring monk persistently answers back, and says: “You, Venerable Monks, fate capricious, spiteful, deluded, and overanxious, For you rnow went to eend me away, though you did not send away other monks wo have commited exactly the saaie offence.” 15. To tefuse to be admonished by others about the non- ‘observance of the Pratimoksha rules. ‘These, Venerable Gentlemen,are the thirteen offences which deserve suspension, The frst nine become offences at once, ‘the remaining four only after the third admonition. The ‘offending monk will rst be pat on probation, then for six ays and nights he must do penance, and thereafter he must undergo a special ceremony before he can be rehabilitated, ‘Bathe ean be reinstated only by a community which numbers at least twenty monks, not one less ‘Now, three times I ssk the VenerableOnes, “Are you quite pure in this matter?” The Venerable Ones keep silent. They fare therefore quite pure in this matter. And so I take it to be.” "The recitation then contiaues to enumerate two sexual offences which ate ‘punishable according to the circumstances’, fand then thirty oftences which “involve forfeiture’ of the right to shaze in garments belonging to the Order, and which expose ‘one to an unfavourable rebirth, I am content to give four of these: “Iris an offence ofthis kind for a monk: (18) to accept gold or silver with bs own hand, or get comeone else to accept oF hold it in deposit for him; (19) to buy vatious articles with gold and silver; (20) to engage in aay kind of buying or sll- ing; (20) to divert to himself goods which he knows that the donor had intended for the community ‘Next we come to the ninety offences which, unless repented of and expiated, will be punished by an unfavourable rebirth, give eighteen of these: "Ics an offecce of this kind for a monk: (1) knowingly to 6 FE EI IIE Morality tells es (to belie ote moat; () 2 dead then (of reopen a dapat which he kao) ea dese ene Sct pn cmap eed, EY Ben ss (9) tprech Dina in more thas fre or ex words o Toohey clap ine eer ea eee teach Dharma word by word ton unorlsingd enon; (ote ‘Snonace is npc a es Pen crea thogh be may erly pote nt Siepthy Ries of eaeas m 2ifo fsllonmont' gave alae Ge seperti (ghost a7 Had of ToEsh we good mals, bocaleens ieee sil ty bose, ghee i aoe seg (i) goto look et ares dae ed es Stn leon; G4) wile Secon ay ae fetta wo sgn hee as) om cobain i ay ke wid tee ne A black pant (5) deliberately to depcive as anisal 6: Le Gr) che Sa wie Sn Se eno es Roc of ug serie teas (intrest sain ie “he Pins hen ges fone ofecesrequag come set re ce Sm ang Spt aad i codes wks Bo See an snout oft Beda as 2 3. THE MONE’S LIFE 9: The Bada’ adic o Seripatra “The mook ler, rapt fae: onthe ede, Sal ave no ae of tins eae ies and singing ee and sings a ce Attacks of men and of four-footed beasts. 7 Nor should he be sft of other views, Whe the grest pre of thea be bath areas So shoud the exper seer overcome Allotier troubles thet my bse bel 1”Bubist Scriptures ‘Whea ssicken by disease or bunger’s pangs, (Cold and excessive heat should he endure ‘Whea saicken sore by chem, that homeless man ‘Must sic up energy and strive with strength, ‘Let him not steal aor let hima tll le, ‘Let him show amity to weak and strong; ‘And when be knows disquiet of the mind, {Lat bln expel thot a» dark Maras gloom, ‘Nor must he fll « prey to wrath end pride, ‘Bue digging up thelr root, lee him say poised ‘And, ashe wrestes, let him overcome ‘All cht is dear t him, all hat repels. ‘With jo in what is lovely, isdom-led, {et bim ten pot to Hig hese troubles here, ‘Conque: dislike for his lone lodging place, ‘Conque: the four that cause him discontent: *Alack! what shall Lest, and where indeed? How i've slepe! Where shal I sleep to-day?” ‘Whosoe'er eras and leads the homeless life ‘Mast oust these thoughts that lead to discontent. ‘With food and clothing timely gotten, he ‘Most therein measure know for his content; Hi, faring thus, restained and curbed, would speate 4p village n0 harsh words, tho’ vexed indeed, ‘Then le: him loiter not, bot eges dovwneast, Be ever bent on musing, much awakes ‘Then le: him steve for pole, intent-of elf Got doubt and hankering end fetal ways, Aer, let him rejoice when urged by words, Brea illowness in fellow-wayfarers, Utes in season dv the expere word, ‘Not ponder on the views and tall of fol, p Morality Alert, then let him traia to discipline ‘Those things which are the five dusts in the world: To conquer lust for forns and sounds aod tases, To conquer lust for scents and things of touch, ‘When be hath disciplined desie for these, Alert, with miod released in fll, chat mone ‘As studies he the thing aight, i time Alone, uplifted, may the darkness rend. ‘Thos spake the Maser, gh The Rhinoceros Pat by the tod for all that lives, Nor harm thou aay one thereof; ‘Long oot for son ~how then for fiend? Fare lonely as rhinoceros, Love cometh from companionship; Jn wake of love upsurges il; Seeing the bane thar comes of love, ‘Fare lonely as rhinoceros. In sith for ll his bosom-fiends, ‘A-maa, heart-chained, neglects the goal Seeing this far in fillowship, Fae lonely as thinoceron, ‘Tangled os crowding bamboo boughs Is fond regard for tous and wife: ‘As the tall tops are engle-eee, ‘Fare lonely as rhisoceros. ‘The deer untethered roams the wild ‘Whitherse’e ie liste for food: Seeing the liber, wie man, ‘Fare lonely a thioncetos, Free everywhere, t odds with none, ‘And well content with this and chat Endusiog dangers uadismayed, ‘Fare lovely a thicoceros. p oe ee)a ‘Buddbist Scriptures Morality 1f one find frend with whom vo fre, Gone greed, gone guile gone tit, soe Raptin the welhabiding, opt Peel ee peste reget! Sormouating dangers one wah ‘Wands i all the word bore. ‘With joy fate with bi mindy. are lonely a hinocton Finding none apt with whom to fare, 7 Play, pleasures, misth and worlly joys, None ia the wel-abiding spe, [Be daoe with these sod hed them n08} ‘AS ah guts the conquered realm, ‘Aloof from pomp and speaking truth, ‘rar only sawcsom Fate lonely ar hinocre, - Gay pleasures, honeyed, rapturous, ‘Son, wife and father, mother, wealth, Tn diver forms chum op the mind: ‘Te things wealth brag, the Us of kins Suing the bane of plea’ rood, Leaving there leurs one sod al, Fat lonely a hice. Tre lncly a shinocros “They are a page Blain,» sor, “The are bt bonds, and bi thei joys, [A bat a fe, seat forme” _ And few dei aweets, and more tices, ‘Secing tft in pleasures brood, “Hooks i the thro! =the knowing, sis, | ‘ae lonely a iooceros. are loely a thinocro, “The beat and cold and hunger, hit, With downeat eps, nt leg, | ‘Wind, sun-beat, sting of gay, snake: With guacded senses, warded thoughts, I # ‘Surmounting one and all of these, ‘Wich mind that festers vot, nor burns, I Fare lonely thioocesos. Fare lonely a shinotros [As liege and fall-growa clepbant, Shed thow howacholder’ ince, ; Shopely as lot, eaves the Berd ‘As cor re is lnve a fal z ‘When as be ist for forest haus, ‘And going fort a yellow clad, { . Tat lovely st tinoceres. ‘Fae lonely a siaoceon, | snot for him who loves the crowd eave aot for tastes, bt fee of peed, | “To each to temporal less: ‘Moving with mearred wep fom howe j ‘Word of Stars kineman Beeding ght, ~ ‘To house, suppor of acon, one’s thea, ' Fare lod 8 thinocero. at loaelys shiooowos. ‘ | Leaving the vanities of view, Rid of the mind's five cbc, | Kigst method on the way obaiedt “Void of alt stains wate, hy tse ‘1 know! No other is my guide!” ‘Tn none, with love and hate cut out, i Tee looely a hinoceee. ‘Bae lonely a shinoceoe } 0 a c i te. Budbist Seriptires ‘dt hy Back on oy an pans Delight and sorrows known of old; ‘And gaining pote and calm, and cleansed, ‘ate lonely as thinoceros. Astic to wia the yoodmost goal ‘Not Ins in thought, no sloth in ways, Strong ia the onset, steadfast, fm. are lonely s¢thinocesos. [Neglect thou not to muse apart Mid things by Dbarma faring aye, Alive tall becomings’ bane, Fare loaely es rhinoceros. arnes, resolved for eraving’s end, Listener, ler, 20t hesitant, Strver, ssared, with Dharma summed, Fare lonely ab rhinoceros. “Like lon feaefal not of eounds, Like wind not caught within a net, ike leas act by water soled, Fare loaly es thinocezos. ‘i ‘As lion, mighty-jewed and king ‘OF bests, fies conquering, co thou; “Taking thy bed and seat remote, "Fare lonely 25 shinoceros. Poise, amie, eth, and release Pursue, aad timely sympathy; ‘At od with sone in all the woe, be Ene lonely a8 thinocezos. f And tid of passion, error, hate, ‘The feters having soapped in twa, Feasless whenss life ebbs away, Fue lonely a5 thinocetos. fl Folk serve and follow with an sim: Friends who seek aaughe ase sorce to-day: : ‘Meo, wive in sels aims, ace foals ‘Fare lonely a8 zhinoceros! EEL EES PS A eee EE gy EM ot geet ne em Morality VERSES FROM THE SANSKRIT DHARMAPADA 4a. The chapier on Karma = A single rule you set aside, ot lying words you speak, ‘The world beyond you tideale 9 evil you won't dol : Beer for you to swallow a ball of ion red-hot eed faming ‘with fre, “Than on the alms of the people to live, while immoral, indule ‘at, intemperate. 5. IF its sufering you fer, if fs eulleting you dislike, Just do no evil deeds a all = forall to sos or secretly, 4. Hiveo a dlght in the air canno: fre you from suffering, ‘After the deed which is evil lus once been committed, 5. Not in the sky nor in the oocen’s middle, Nor if you were to hide in ercks in motatains, Gao there be found on this wide earch a corner ‘Where karma does not eatch ap with the culprit, 6, Butif you se the evil othersdo,andif you fel you disapprove, [Be careful not to do likewise, for people's deeds cemein with ‘ther, 7 Those who cheat in business deals, those who act against the Dhatza, ‘Those who swindle, those who trickaot only haem their fellow-men, "They burl themselves ito 2 gorge, for peopl’ deeds remain with ther, 8, Whatever ded a man may do, be they delightful, be they bad, ‘They make « heritage for him; deeds do not vanish without ‘race 9. A man will steal while profit scm to lie chat way. ‘Thea others steal ftom him, 1nd so the thief by thieving is undone, 10, The fool, while sinning, thinks and hopes, “This never will ‘atch up wich me". Wait ll you'se in the other werd, and there the fate of sinners Teaen! 1%, The fool, while sinning, thinks and hopes, “This never will ‘itch up with me’. ‘Bar Ister on there's biternes, when punishment must be ‘endured, 8ee Budibist Sriptures 12, The fool docs er deods while unaware of whit they lead to ‘By hs own desde the pid man is burst, as though busat up by Bre. 15, ‘The fools unwie,bebave a though they were their own worst coemie, Committing many evil deeds which issue then in bite frat 14, Notis an seton called well dooe, which makes ws sale afer ‘ward, (Of which we rap the fui in tears, with weeping, walling and Tament. 15, That action only is “well done’, which brings no sullering in Of which re rep the fut quite glad a happiness, with joyous bese, 16, Tn hot psu oftheir own joe they lag when they do eit deed. ‘They'll weep with pia and misery, when they recive thelr paishment. 17, Atel deed feed not at once cause trouble to the man who ‘did i 1c heeps up with dhe carles fol, justo fie, smoulesing snder ste 18, Jus es newfonged Blade the evil deed need not at once case any weunds ‘Wait til you're inthe other world, sod there the ate of sinners Tearal For lace on Gee’ bitemess, when punihment must be cadre. 19, The icon isl rath the rst, Which slowly b bound wo consume i ‘The evibdocr by his owa deeds Is ed toa ie fil of saeriog gh. The chapter on Morality 1 you want hocour, wealth, of, after death, a blsfullife among, the gods, “Then take good care that you observe the precepts of a moral Tiel 25. The prudent man will lead a moral "When he consers i bas four rewards 84 ThE Rn ag oi DSRS SUS RT ae Morality ‘Aves of ite vs hi pe, it boty ao ora, ‘A eh be see = happy sl, ‘had Shea woe, yk hop ‘Steiy man, exdowed wih yen, i hie cd proves int wed 4. How extet tron eps ll deat How celta welts: Ail ‘hod wos efor ena eae which cogs me, ‘he white thresfd ey bard to a s. The tua of weds who dd prods ‘he ann of moras vo pave ole Te eet pes "hey edares to happens 6.7 i mont ae plat hs eons wel rte, Ta eating temper and wo igre ine, ‘imonk who fe co wean, cod rg doy ang, ls popes is aud, ud be all wn Neato tg He mon babi psd he tance ad nom ist ‘Uae, alos, be sal gi he nd of for ee thin bs alvays nor be ere he edlason, ‘od asin conta an of tough habia to, The we hs eters bun te ge for fui exh, No mor th promper of ea or hn deb al ‘owe 18, Tm whowe mon hb, ensue efron alk = Sere fr ee, pte od apy, be then exp from eer cong ip 1a, Fee fot he fer, umtacled, with pret novel, ‘without will to live, me “es aed igh ebove henge of Ma eng, he he dat mace, 1g, When monk fl of hntl, ede and pve to thinge tae one He can never mie popes in onl eto, i ace of is woes ‘4, Rain pre down on what coed but wht a open et ‘hows ‘azo! hte wht ove sd ocean wl dono %Be 16 ™ 9. BudabistSeiptares “The wise wil elwaye crfully observe the moral rules, ‘Thos cletng rapidly the path thet to Nirvana leads chem, ‘The cent of fowerstavelo withthe wind, “The seat of nine travels ot agaist “The odour ef the good pervades in all directions, ‘Theis Eagrace spreads, whatever be the wind. Sandalwood or tagea scat, lot Bowes oF fsmine spy, Nobles than the perme of all isthe fragrance of vioous Toes andtlood or tagara shrubs, tifing the scent wich thy nk, ‘irmous lives sead cei fagrane up high to the gods that your mor you are alayswakeful and atone, “your moray i pure, Ifyou are shape c Tf you are Head by knowlege ofthe toh, thea Mara eaaoot Joa you whea you de “This is he path which to salty Ia, “This he pth wich beings posi. “you bot eead I and mediate, ‘Tan you'lencape fom Masts boadsl 5. POPULAR MORAL BUDDHISM The Lord Badd bas sc IN THE LANGUAGE OF ANGELS, OF SERPENTS, OF FAIRIES, IN THE SPEECH OF THE DEMONS, THE TALK OF THE HUMANS, ‘THE DHARMA’S DEEP TEACHINGS, AND IN ANY TONGUE In order to teach the Dharma wato the feathered fol, the holy Lord Avalokita, who had transformed himself into a 86 Morality Cackoo, the great king of the birds, sat for many years day and aight under a age sandalwood tie, immobile ad is perfect trance. ‘One day Master Parrot came before the Great Bird, and addressed him, sayin Greetings, O great and ncble bird! For ooe whole year, uatil o-dey, “You've aa there crouching, motionleee, In the cool shade of a Sant tree. So silent, dumb and epeechless; Does something anger or disturb your beatt? ‘Who, O Great Bird, your trance has ended, ‘Wil yor accept these seed the fine quintessence ofall food? ‘And thus replied the Great Bisd: Listen then, O pasrot skilled in speech Thave surveyed this ocean of Samsara, ‘And I have found nothing substantial in it, Down to the very last, I saw the generations die, ‘They killed for food aad dink how pitfall, Tsnw the strongholds fll, even the newest, ‘The work of earth and stones consumed ~ how pitifull Foes will take sway the honed spoils dow tothe very last, (Ob to have avidly gathered this wealth, and hiddea it~ how iil Closest fieods willbe pated, down to the very lst, ‘Oh, to have formed those living thoughts of affection how pitiful Sons will side withthe enemy ~ even tothe youngest, (Oh to have given that care to thoce who were botn of one's body ~ how pitfall Relatives unieed and iotimate fiends, CChilécen reared and riches stored, All are impermanent, like an illsion, ‘And nothing substantial ie Sound in thers, My mind has now forslca all activity. So that T may keep constant t0 my vows. Hire, in the cool shade of¢ szntal wee dwell in solitade and slesce, {n tance I meditate, fom dll distractions fer removed. &SS a Buddhist Seriptires Go thos -sepeat this speech of mine ‘To all large birds, and to all feathered creaturest “The Parrot, skied ia speech, then rose from the middle of ‘the ranks, and, swaying like a bamboo husdle, saluted three ‘times and spoke 2s follows: Greetings, you great and noble bird! ‘Though you are weary and disgusted with Samsara, ‘We beg yoo, give a lite though to us! Ignorant ard deluded ereatures that we are; ‘The effecs of maay misdeeds in our past ‘Haye tied vs to this sulfesing, bound ws, chained us, ‘We beg of you the good Dhatma freeing us from sufeing, ‘We beg the ight dispelling all our ignorance, ‘We beg from you the Dharma ~ the cure ofall deflements, Birds of every kind assembled here, ‘We beg of you the good Dharm that we may ponder ont, ‘The Great Bird then spoke again as follows: Smoke a sign offre is, ‘The Souther cloud « sign of min. ‘Tee litle child will be a man, ‘Tee foal a stallion one day. Deep thinking about death will lead to the unique and worthy hart. The rejection of atschment to the wheel of Samsara the ‘eli in the retribution of all deeds, mindfulness of the impecman- ccace and morality of this fe ~ these are signs that we approach the ‘unique, worthy Dharma, O Birds assembled here, is there anything, ofthis narre in your minds? Tell me thea your thoughts! ‘Thereupon the Golden Goose rose, shools his wings three times, and suid: fai stad it stud, which means, tbat prolongs ‘the bondage, that prolong the bondage. “To remain ftom birth to death without the Good Law~that prolongs the bondage, ‘To desire emancipation and ell deserve a state of woe ~ that ‘prolongs tie boodage. : . ‘To hope for mirscalous blessings, and sil have wrong opine “ons ~ that prolongs the bondage. 88 Morality ‘Toneglect those things which urn the mind towards salvation, that prolongs the bondage ‘To strive for purity of vison, and yet be blinded by a faulty judgement ~ that prolongs the bondage, To give and yet be checked by meanness ~ that prolongs the ‘bondage. To sim at lasting achievemerts while stil exposed to this ‘world’s distractions ~ cht prolongs the bondage. ‘To try to understand one's innet mid while stl chained to hopes and fears ~ cht proloags the bondage All you who thus prolong, your bondage withia this ocean of saieing, ‘Tey to grasp the meaning of my wards, for they will shorten yor bondage. ‘Thereupon the Raven with his great wings rose, made a few sideways steps, and seid: grat i, which means, dalp wll com, bp all came, 7 When you bave besa ee to poor vow, help wll ome ia the fom fs happy ie emcag men When you have given el, ep wil come in the form of future wealth, When you hve performed the acts of worhip, help wil ‘coma he neg en you tl promi ade in all good fh, hel will come from the love of the fairies. a ° When you at ler tthe seca feta help will ome fom the Guacceofthe Dharma, ‘When i this ie yo letn to ete nto higher mediation, lp wl come fom the fe Bae: 1s rio ie ator fo el comsthsongh ‘Thereupon the Cock, the domestic bird, rose, flapped his ‘wings three times, and said: ¢ g ¢ go, which means, do_you sanderstand that? Do you understand that? ‘Whilst you lve in this camearl world, no lasting bappiaess can be yours ~do yon undestand that? ‘To the performance of worldly actions there is no end —do you undersiand that? 8%oo, Buddbist Soriptares Tn fesh and blood thee f ao permanence —do you under. sand that? “me presence, tal times, of Mara, the Lord of Death ~ do you ‘uoderstand that? -Byea the ich man, when bei laid low, departs alone — do you ‘wadertand chat? “He bas no strength to take the wealth he gathered ~do you. ‘understand ‘hat? ‘Our bodies, 0 dear tos, will eed the bitds nd dogs ~ do you deat tha? ‘Wherever the mind may go, tcannot control ts fate ~do you. ‘understand that? “Were bound to las those we love and test ~ do you wides- sad thet? Ponishment fllows the evil we do - do you understand chat? Wheicrer ont looks, nothing is thee substantial ~do yoo vaderstand that? ‘Then from the centre of the ranks rose the Parrot, skilled in speech, and said: “Listen, you beings of tis samsatic worlds ‘What you desie is bappiness, what you find is gre While you inbebe a state of oe, salvation is not yet at hand, “Thinking on this must make me sad. T aow recall the good, che unique Law; ‘Hear it, you denizens ofthis samsaric work, Perennial for tine without beginning. ‘Because its benefice are eo iromeases ‘Let us here reall chat unique Dharma: ‘These ills in oar state of woe are but the fits of evil deeds, “The karaic oncome of your own accumulated acts; For you and oly you could make them.” So nbw stip off the veil that clouds your thoughts: ‘This life, lke dew on gros, is bue impermancat, ‘Aad your remaining here for ever out of question. So here and now, think on these things, and make your fort! “the pain Grom hext and cold ia bell, "The banger and the thicst which Psets feel, All are the froks of evil deeds, Sorbus the Muni spoken. 7° iho tens Sa Ee yi tae May eye eM Morality Hire, from withia my heart, Imake the vow ‘To shua all evil~ to achieve the good. From deep within my heart Teck my refuge Jn the Three Treasures ever changeles, Never falling, never fading, ‘Our precious ally through the whole of time, 0 my mind, now free from doubs, is faith established, Resolved to know the holy Disrme, now reject ll ehings in this amaasie world, ‘And #0, you great and noble bird, ‘We, this assembly, beg you greot us ‘Your esteemed instruction, tecch us to understand the nature ofall fet So he spoke, and made three salutations, ‘Thereupon the Cuckoo, the Great Bird, spoke as follows: Biel, large aod small atembled bere, wel ba aod sm well have you understood. In all the specches you have-made not one bas denied the truth, ‘Well have you spoken, well indeed! With undistracted mind heep well thee words within your hears, And so, O birds asembled dete, the large bids and also the litle youngsters lucky to be Bere, Dear me with reverence and attentont he things of this sme word ae all io, tke & dream, 7 us Wher ooe lot, whee the sulance? Paes bl of ct td sone aad weed Wei men ead with fot an es ad Gory, Legions of eer who throng round the mighty Thea et lathe ie nlsbows be sy Arid iow dude shone who Sink of hsm tet Wie cr~ouphers eas see ue ade When cool ad che pera file do, When ends od eight gather in good Fowip~ ‘Thee ace ke mestngs of dean fags i tele hug fod wih sagen, And how deluded tore mo ink of hs ut This platom body grown owetoe Wace om unloa of see a bod Oneal on sing tom he tad dts of ou 9 | |SSS ee eae Bue Scriptures Jar thoughts provoked by dives appasions ~ Shae ke pct aotun, clouds arom the ek. How deluded, O assembled birds, you have thought of them se permanent. “The splendid plumage of the peacock with its many hues, Our melodioss words ia which notes high and low are mingled, “The link of emses and eects which now have brought us bere together ilusion, ‘Meditate on this lion, do not seize on them as trathl (Mints on 8 Take, clouds across a southern shy, Spray blowa by wind above che ses, ‘Lash fruits sipined by the summer Sun ~ Tn permanence they cannot lat; ia a trie they separate and ll away. ‘Meaitste om thet lesion, do not think of them as permanent! When he Snished speaking, the birds all rose with joy, danced a while through the as, and sang their songs. tte ah eh Se ein ree ape ¢ hhe sang, ‘th light shed by the Dharma ofthe Birds brings me bappi- sent lg ewe ge ‘Sing your songs and may you thrive” a oie eee Potro mar ee coda mek tite tad SS ee ae sl “ ‘that plentiful land. . ‘and nay ou thrive!” jose dance Now son bave won yur bsart desire? "All the birds sung happy songs, leapt up and danced with gladness, and wished each other good fortune and abounding, joy. They then accompanied the Great Bird for one whole day, 2 ‘They ace Uke the sound of echoes, the epott of 2 game of Cu ct ce, be said, glad that all these hosts of birds had come together. ‘Cuckoo, ewkso,’ he sang, ‘I an happy borane 1 cou give on the Dharm of the Birds, Ia joy and gladvess lap and sy tri tht rool dame! Sig om sey andy 4 ‘brive! Sing your bappy songs whied care) far! Dance your grialy Morality and the Great Bird without mishap returned to India, Oa their way back, the birds of Tibet slept all together under a luce. The nest day, when the sun of Jambadvipa rose, ehtice they circled the tree where they had met, exchanged thelr |hopes for another such joyful meeting, and each one, satisfied, setumned on wings to his dweling place. 6. LAYMEN AND MONKS 6a. Their respective attainaents King Milind sid ‘Veserable Nagasean, the Lord seid: “Rightspirial progress prabeworthy for houtcholdes aoa homeln wanderers ale, Both houschoew sal Lonele ‘sanders, when progressing rightly, can accomplish, becuse Of thei ight progress, the sight methods the Dna, tea ‘hich wholesome.” i Nagas, s householder, credo hit, cajoying the plearures ofthe senses, inhabiting s hous overetowded with wife and fil, axing the sandaood of Bonases, as wells gucand, pence ad ungucsts, owalng gold and siver, wearing a turban cenameated with eld ad jewels, can, if he progrestes iy, accomplish he eight rethod, the Dhusms, te ‘wbilesorme adv if t homekes ‘wanderer, bait headed, ced in the aon robe, dependent on ‘egging for his Hivelnood, erful to ful conecdythe four Sestions of monet morality, submitting to the ty0 Pats smokes and observing allthe heen Austere Pacers, ‘ithoutomiting aay one, ea io, i he proreses igh, secomplish the ight method, the Diacma, te wholeome; theo, Venerable Sz, whats he dference betwee the hoe, holder andthe homeless wanderer? Fates your seteiy, sels the homeless lis, basen ie the observation of the Patimoikha roles, in‘vaia do you observe the manors pte ces! What isthe ute of your afleting pain upon pone # you can thus while rrmining at cae: Win the ise Of Nidan? Nagsscos replied: You have quoted the Loris words %ae seer azulen cing of all, And ifthe homeless wanderer, in erodertie a ei ener ore te rage ont soe ri eee ar etna netic Pee ab sl eon rage Se be Ce aria Ta al tw ecto op mete te pee seamen, covariances eee en cal igi ei tea get mireoclncairence aes bret ley (oe Op foe i eg fora ep fe ages cecil te ee De ee nts “Se en Sh etn et stow ss men eg soe Sop to eer et 2 eam yi oe * RYOTE SER EAIM Quran ga qe ne St, fee een Moni pee ee can realize the peace of Nirvana the highest goods iit meee the Gas ot hm ado ives, om covtoune, desta. ont stated tony dio of am: ne seein een cpalited, walt slwcrty, tcetagly eal en, ‘ofall pissy whichlpene tore att goalie inthis recy ee ee Se ee ne gd Per tel Sl ee ea ec pelt cited moved and tataied aed ne [ie foam wits owcd shower ay tad oot 2a cok or many ees oon ora inthe ge vc el wich issheadiel age ae ‘Bl wih hn sconhing. fats od ey eee ae he bay been led iener Be eal pode nse coughs sed bucks head sy bee {legless agi and tis dagen este hokey scars alton knees omer ba ee body one psd mas soe snd dea, eat ee Sowel ase and Ding thes sae of eee bios ieblew suaprotted resting ying ent linenng consumedtywacse instar 2 clgioa wanders shal then sons eee ea ne aise eee "Bat onthe ot hand t nook ener Order sah But the wise can dteurd this love, reflecting as follows: ‘Through stilnesjoized to insight tro, Fis passions are anaiaiared. Siiliness aust fret ofall be found, "That springs fom disregarding worldly seisfetons. Meditation Shorlived yourself, how cao you think that others, quite as feting, ‘are worthy of your love? ees ‘Thousands of births will pas withost «sight ofkim you cherish so, ‘Whea waable to see hi; ‘When you have seea, your longicg, unsated as ever, ea #9, your longing, uosated as ever, returns as your beloved, discontent dieturbs your seme ‘Thea you forfeit the truth of the Redl; your tallea condition he os yo condition shoeks Borning with gf you years for reunion with him whom you ‘Worcs like these consume a brief lif-over and over agsia to 10 purpose; You sey from the Dharma etal, forthe sake of a transeat ‘To share othe eof the ol wl ead tothe sats of woes ‘You share not, and hey willbe you; what good comes fom ‘contact with fools? 7 ‘ Good fd toe tine, of «mudd hy dite yo, ‘You ry to plewe them, gute a vain =the woddly a no ca contented! a fo Adie on the des tis ange; your ew good deste they ‘Wen yos ignore what try sy theyre angry, and hed for state (Of hs betters hei envious, with hit equals thene i ties ‘To iferioes he is hanghty, mad for praise and wroth et blame Is there ever any goodoe in these foolish common mea? Self-applause, belting others, or encouragement to sin, Some such evs sure to happen where one foo! another mest ‘Two evils meet when fools consoet together. Alone Fl live, ia peace and with unblemished mind. Se rst aeBust Scriptures Fr should one es from fools When met, they should be won by kindness, [Not in the hope of intimacy, but so as to preserve an evea, holy, ‘ind. aough for Dharmas work Pl take fom him, ust as «bee taker Tovey from a flower ; Hidden end unknown, like the new moon, I will live my life, ‘The fools are no one’s fiends, so have the Buddhas taught ws; “They cannot love ualess their interest in themesives impels them, “Trees do not show disdain, and they demand no tollsome wooing; ain would T now consort with them as my companions. Fain would I dwell in a deserted sanctuary, beneath tee, or in eave, In noble disregard for all, and never looking back om what I left. Faia would I dwell in spacious regions owned by 20 one, ‘And there, 2 homeless wanderer, follow my own mind, ‘A clay bowl a8 my only wealth, @ sobe that does aot tempe the robber, Dwelling exempt from fear, and eateless of my body. ‘Alone a man is bora, and quite lone be also meets his death “This private anguish ao one ehares; and friends ean only bir true ‘walle. ‘Those who travel through Becoming should regard each incaras- _As po more than & pasting station on thet journey through Sam So will ever tend delightful and untroubled solitude, Bestowing bliss, and sting all dieracions. ‘And from all other eares released, the mind set on collecting my ‘wa pitt, “To unify and discipline my epi Twill strive, ‘Noi 3. THE PROGRESSIVE STEPS OF MEDITATION ‘The restraint ofthe senses By taking your stand on mindfulness you must hold back the sense-objects your senses, unsteady by nature. Fire, snakes, and lightning are less inimical to us than our own senses, 50 much more dangerous. For they assail us all the time. Even the mast vieious enemies can atisek only some people at some times, and not at others, but everybody is always and everywhere weighed down by his senses, And people do not go to hell because some enemy has knocked them down and cast them into it; i is because they have been ‘knocked down by their unsteady senses that they are helplessly dragged there. ‘Those attacked by external enemies may, ot ‘may not, suffer injury to their souls; but those who ate weighed down by the senses suffer in body and soul alike. For the five senses are rather like arrows which have been smeared with the poison of fencies, have cares for their feathers and happi- ress for theit points, and fly about in the space provided by the range of the sense-objects; stot off by Kama, the God of ‘Love, they hit men in their very hearts as a hunter hits a deer, and if men do not know how to ward off these arrows they ‘will be their undoing; when they come near us we should stand firm in self-control, be agile and steadfast, and ward them off with the great armour of mindfulness. As a man who ‘has subsiued his enemies can everywheze live and éleep at ease and free from care, so can he who has pacified his seases. For | the senses constantly ask for more by way of worldly objects, ‘and normally behave like voracious dogs who can never have ‘enough. This disorderly mob of the senses can never reach satiety, not by any amount of sense-objects; they are rather like the sea, which one can go on indefinitely replenishing ‘with water. Tin this world the senses cannet be prevented from being active, each in its owa sphere. But they should not be allowed to grasp either the general features of an object, oF its par- ticulasities. When you have beheld a sight-object with your 105Buddbist Soriptures ‘eyes, you must merely determine the basic element (which it represents, eg. it isa ‘sight-object’) and should not under any circumstances fancy ites, sty, a Woman or a man, But if now and then you have inadvertently grasped something as a “womaa’ of a ‘maa’, you should not follow that up by deter mining the hairs, teeth, etc, as lovely. Nothing should be subtracted from the datum, nothing added to it; it should be seen a5 it eally is, as what itis like in real truth. TE you thus try to look continually for dhe ue seality ia | that which the senses present to you, covetousness and aver- sion will oom be eft without a foothold. Coveting rains those living beings who are bent on sensuous enjoyment by means of pleasing forms, like an enemy with 2 friendly face who speaks loving words, but plans dark deeds. But what is called ‘aversion’ isa kind of anger ditected towards certain objects, and anyone who is deluded enough to pursue it is bound to suffer for it either in this or @ future life. Afflicted by their likes and dislikes as by excessive heat or cold, men will never find either happiness or the highest good as long as they put their trust in the uasteady senses. How the senses ease bondage ‘A sense-organ, though it may have begun to react to a sense-object, does aot get caught up ia it ualess the mind Conceives imaginary idess about the objec. Both fuel and aix ost be present fora fire to laze ups0 the ize of he passions 4s born from a combinstion of a sese-object with imgina- tions. For people are ted down by a eense-object when they over it with unreal imaginations; likewise they ae liberated ‘rom thea they we it as freely ie, The sight of one andthe same object may attract one person, zepel another, ad leave 4 thied indiferen; «fourth may be moved to withderw geatly from it. Hence the renae-object tel is aot the decisive cause of either bondage or emancipation, Te is the presence ot sbsence of imaginations which determines whether attach- ‘pent takes place or not. Supreme exertions chould therefore bemace to bring about ertsint ofthe eenees; for unguarded senses lead to suring and continued becoming. In all ci- 104 Meditation ccumstances you should therefore watch out for these enemies which cause so much evil, and you should always control them, ie. your seeing, hearing, smelling, tasting, and touching, Do not be negligent in this matter even for a moment. The ‘onrush of sense-experiences must be shut out with the sluice- sate of mindfulness, Moderation in eating ‘Moreover you must learn to be moderate in eating, aad cat oly enough to remain healthy, and ft for trance. For ex- cestive food obstructs the low of the breath asf goes in and ‘out, induces lassitude and sleepiness, and kills all valour. And as too much food has unfortunate consequences, £0 also starvation does not lead to efficiency. For starvation drains ‘away the body’s volume, lustre, femaess, performance, and strength You should take food in accordance with your individual capacity, neither too mmch, nor, from pride, too litle. As somebody witha running sore pats healing ointment coat, so the man who seeks liberation should use food only to remove his hunger. As the axle of a chariot must be lubri- cated so that it may work properly, so the wise man employs food only to maintain his life, He takes care of his body, and caztics it slong with him, not becuse he has sny affection for it, but simply because it enables 3im to cross the flood of suffering, The spiritual man offers food to his body merely to dispel hunger, and not from greed, ot from any love for it The avidance of sop After has passed his day in keeping his miad collected, the selfpossessed! man should shake off his sleepiness and spend also the night in the practice of Yoge. When threatened ‘with sleepiness you should constastly mobilize in yous mind the factors of exertion and fortnnds, of seamina and courge. ‘You should sepeat long passages from the Scriptures which you know by beast, expound them to others and select oa them yourself. In order to keep avake all the time, wet your face with water, look sound in all rections and fx your eyes on the stars. With your senses turmed inwards, unmoved anid 105Bucdist Scriptures ‘well-controlled, with your mind uadistrcted, you should walk about or sit down at night. Fear, zest, and grief keep sleepiness away; therefore cultivate these three when you fee! drowsy. Fear is best fostered by the thought of death coming ‘upon you, zest by thinking of the blessings of the Dharma, agtiefby dwelling on the boundless ills which result from birth, ‘These, and similr steps, my friend, you should take to keep awake. For what wise man would not regset sleeping away his life uelesly ? Tu fact wise man, who wants w be seved fous the great danger, would not wantto goto sleep while ignoring his fants, which are like vicious snakes that have crept into house. Who would think of lying down to sleep undisturbed ‘when the whole living world is like a house on fre, blazing ‘with the lames of death, disease, and old age? Therefore you should recogaize sleep as a darkening: of your mind, and it ‘would be unworthy of you to become absorbed in it while your faults are still with you and threaten you like enemies ‘with their swords. The first three of the nine hours of the ‘night you should spend in strenuous activity; then only should ‘you rest your body, and lie dowa to sleep, but without rclax- ing your self-control. With a ‘mind you should lie ‘on yout right sie, you should look forward to the time when you will wake up znd whea the sun will shine agaia, Tn the ‘third watch youshould get up, and, cther walking or sitting, -with a pure mind and well-guarded seases, continue your practice of Yogi. Full awareness ofthe postures, ete ‘You are further asked to apply mindfulness to your sitting, walking, standing, looking, speaking, and so on, and to semaia fully conscious in all your activities. The man who has imposed strict mindfulness on all he does, and remains as ‘watchful as 2 gatekeeper ata city-gate, is safe fom injury by the passions, just as a well-guarded town is safe from its fobs, No defilement can arise in him whose mindfulness is dizected on all that concerns his body. On all oceasions he guards his thought, as a narse goards @ child. Without the armour of ‘mindfulness a man is an easy target for the deflements, just 106 Meditation as on a battlefield somecine who has los his armour is easly shot by his enemies. A mind waich is not protected by mind fulness is as helpless as a sightlse man walking over uneven ground without « guide, Loss of mindfulness is the reason ‘why people engage in useless pursuits, do aot care for theie own true interests, and remain unalarmed in the presence of things which actually menace their welfare. And, as 2 hesds- man runs after his scattered cows, 20 mindfulness rons after all the vistues, such es morality, etc, wherever they can he found, The Deathless is beyond the teach of those who dis- petse their attention, but itis within the grasp of those who direct their mindfulness on all that concerns the body. With- out mindfelness no one can have the correct holy method; and in the absence of the holy method he has lost the true Prth, By losing the true Pith he has lost the road to the Deatiless; the Desthless being outside his reach, he cannot win freedom from suffering. Therefore you should super- intend your walking by thinking Tam walking’, your standing by thinking ‘Tam standing’, and ¢0 on; tat is how you are asked to apply mindfulness to all such activities. Tis advantages of solitary meditation Then, my friend, you should find yourself a living place which, fo be suitable for Yoge, must be without noise and without people. Fisst the body must be placed ia seclasions thea detachment of the mind is easy to attain. But those who do not like to live ia solitude, because their hearts are not at peace and because they ace ful of greed, they will hut them- selves ther, like someone who walks on very thozay ground becrase he caanot find the proper road, It is no easier to deny the urges of a man who has not seen the zeal truth, and who finds himself standing in the fairground of the sensory world, fascinated by its brightness, thaa itis to deny thore ofa bull ‘who is cating coma in the midéle of a comfeld, A brightly shining fre, when not stirred by the wind, is coon appesseds so the Unstimulated heart of those who live in seclusion wins peace without mech effort. One who delights in colitude is content with his owa company, eats wherever be may be, 107 CEs ge ETS Meee k LTRS TRONS Sh 2 ne eeeBuddhist Sripsures lodges anywhere, and wears just anything. To shua familiarity wiht fey wreath ate Desh, shows sound judgement, and helps to sccomplish a useful purpose and to ow the st of happy tranquility Ta «world which kes pleasure in worldly conditions and which is made uncestfal by the sense-objecs, he dwells in solitude indiferent to worldly conditions, as ene who has attained his object, who is tranquil i bis heart. Tae solitary man then drinks the nectar of the ‘Destbless, he becomes content in his hoart, and he gricves for the world made wretched by its attachment to sense-objects. [fhe is satisfied with living alone for along time in an empty place ifhe zefsins from dallying with the agents of deflement, segarding them as bitter enemies, and if, conteat with his own company, be denks the nectar of spiritual exultation, then he enjoys 2 happiness greater than that of paradise. Concentration, end the forsaking of idle sbonghts Sitting crose-lepged in some solitary spot, hold your body straight, and for atime keep your attention in front of you, either on the tip of the nose or the space on your forehead between the eyebrows. Then force your wandering mind to ‘become wholly occupied with one object. If that mental fever, the preoccupation with sensuous desires, should dare to attack, you do not gre your consent, but shake it of Hit were dust on your clothes. Although, out of wise consideration, you may kabivalyexchew sense-desies, you cea defaitey sid yourself of them only through an antidote which acts on them like sunshine on darkness, There remains a Intent ten- dency towards them, like a fire hidden under the ashes; this, like fre by wa‘es, must be put out by systematic meditation. ‘As plants sprout forth from a seed, so sease-desires continue to come forth from that latent tendency; they will cease only ‘when that seed is destroyed. Whea you consider what suffer ings these sease-pleasures ental, by way of their acquisition, and so 02, youwill be peepared to cat them off at the root, for they are false frends. Scnoe-pleasures are impermanent, de- ceptive, tivial, ruinous, and largely in the power of others; avoid them 2s if they were poisonous vipers! The search for 108 Meditation them involves suffering and they are enjoyed in constant, disquiet; their loss leads to much grief, and theis gain can never result in lasting satisfaction. A maa is lost if he expect ccontentinent from great possessions, the fuldlment of all his ‘wishes from entry into heavea, os happiness fom the sense~ pleasures. These sense-pleasuces are not worth paying any attention to, for they are unstable, unceal, bollow, and un- certain, and the happiness they can give is merely imagi nay. But if ill-will or the desire to hurt others should stir your mind, purify it again with its opposite, which will act nit like a wishing jewel on smuddied water. Friendliness and ‘compassionateness are, you should kaow, their antidotes; for they are forever as opposed to hatred as light is to darkress. ‘A nian who, although he bas learned to abstain from overt immoral acts, still persists in aursing il-will, harms himself by throwing dirt over himself, Iike an elephant after his bath. For a holy man forms a tender estimate of the true condition ‘of mortal beings, and how should he want to inflict further suffering on them when they are already suffering enough, from disease, death, old age, and so on? With his malevolent ‘mind a man may cause damage to others, or he may aot; ia any case his own malevolent mind will he forthwith burned up. Therefore you should strive to think ofall that lives with, friendliness and compassion, aad not with il-will and a desire ‘to hurt. For whatever a man thinks about continually, to that ‘his mind becomes inclined by the force of habit. Abandoning. ‘what is unwholesome, you therefore ought to ponder what is, ‘wholesome; for thet will bring you advantages in this world, and help you to win the highest goal. For uawholesome thoughts will grow when nursed in the heart, and breed mis- fortunes for yourself and othecs alike. They aot only bring calamities t0 oneself by obstructing the way to supreme Deatitude, but they also ruin the affection of others, because fone ceases to be worthy of it. ‘You must also learn to avoid confusion in your mental actions, and you should, my jriend, never think even one single unwholesome thought. All the ideas ia your mind 1)BudiietSeripares e ‘which are tainted by greed, hat, and delusion deprive you of Yirtue and fashion your bondage. Delusion injuces others, brings hardship to oneself soils the mind, and may well lead to hel. Te is better for you not to hort yourself with such ‘vavholesome thoughts! Just as ta unintelligent person might burn precious aloe wood as iff were a piece of ordinary timber, 3 by aot observing the correct method which leads to emancipation you would waste the rae opportunities ofered bya human bint, To neglect the most excelent Dias, and instead to think demeritorious thoughts is like neglecting the jewels ona jewel-iland and collecting lumps of earth instead, 'A person who has won existence asa bumaa being, and who ‘would puzsue evil rather than good, is like a traveler to the Himalayas who would feed on deadiy rather than on bealth- giving herbs. Having understood this, try to drive out dis- furbing thoughts by means of their appropriate antidotes, just s one pusaes a wedge out ofa cleft ina log with the help ‘of a slender counter-wedge. “How to deal with thoughts concerning family and homeland But if you start worrying sbout the prosperity or difficulties of your ehatives, you should investigate the true nature of the ‘world of the living, and these ideas will diseppeer again, “Among being: whom their Karma drags aloag in the cycle of| Samsara, who is a stranger, who a relation? Delusion lone ties one persoa to another. For inthe past the person who is ‘now one of your owa people happened to bea stranger to you; in the future the stranger of to-day will be one of your owa, people. Over a gumber of lives a person is no mote firmly Essociated with his own people than birds who flock together at the close of day, some here, some there. Relatives are no more dosely united haa travellers who for a while meet at an. inn, and then part again, losing sight ofeach other, This world {sby nature spit up into disjointed parts; no one really belongs to anyone else; it is held together by cause and effect as loose send by & clenched fst. And yet, a mother will cherish her son because she expects that he will support her, anda son loves Meditation hhis mother because she bore him in her womb. As long a5, relatives agree with exch other, they displey affection; but disagreements turn them intoenemies, We see relatives behave tunkindly, while non-telatives may show us kindness. Men, indeed, make and break affections according to their intetests, ‘As an artist becomes enamoured of a woman he has himself ppuinted, s0 the afection, which a person has for another with ‘whom he feels at one, is entirely of his own making. As for hhim who in another life was bound to you by ties of kinship, and who was so dear to you then, what is he to you now or you to him? Therefore it is unworthy of you to allow your ‘mind to become preoccupied with thoughts of your relatives, In the Samsaric world there is no fixed division between your ‘own people and other people. And if you should hit on the idea that this or that country is safe, prosperous, or fortunate, give it up, my friend, and do not entertain it in any way; for you ought to know that the world everywhere is ablaze vith the fires of some faults or others. There is certain to be some suffering, either from the cycle of the seasons, or from hanger, thirst, orexhaustion, and wholly fortuoate country does not exist anywhere. Whether it be excessive cold or heat, sickness or danger, something always aficts people everywhere; no safe refuge can thus be found in the world. And in all countries of the world people are greatly afraid of old age, disease, and death, and there is none where these fears do notarise. Wherever this body may 80, there suffering must follow; there is no place in the world ‘where itis not accompanied by aflctions. However delight- ful, prosperous, and safe a country may appear to be, it should be recognized as bad countryif consumed by the defilements, ‘This world is smitten with countless ils, which affect both body and mind, and we cannot go to aay country which is safe from them and where we can expect to live at ease. Suffering is the lot of everyone, everywhere and all the ‘time; therefore, my friend, do not hanker after the glittering objects of this world! And, once this hankering is extinct in you, then you will clearly see that this entice world of the living can be said to be on fie.Re HERES SES er Ree tng mea NOUNS he Ser Pan Buddbist Scriptures How to be mindfil of death : oe yp aco trie wih rete ane era ara ae eae rae nage eee Sree erener eee sg Th peel ug a i Sa re Se oe al ne ett ee agent eo eae a Ne emia epee ge mia oe eae ee ees cones ee Se oy oe cl al ‘iyiiabrenge ca ge et ee canas bg opt ha hen oh Erik a em eress ee ee me el SPU po ene ov pm co 2) Ne ee kip Dea ce Ce ee ee aah SER a ieee wtagtygas eaten eee eee Fe ee eee ae panacea io won ag i a aa Cee re a le Sos ea a cea eee ae ee co The four bly tothe ; avestgating the tue nature of seality and dicecting bis mind towards the complete destruction ofthe Outiows, the Yogin learns to understand correctly the four statements Medtation ‘which express tbe four Trt, Le. sulferog, and the rst First there i the ubiquitous tof stein, which ean be defined a oppresions thea th ase of uf which the same a5 it origination; the extinction of sufécing which Consists escent a the dette eespe ftom it at Hally the path which lead to tranquility an which fa the ener: til funcon of saving. And these Whose intellect haseweened to these four holy truths, and who have eocrecly penetsted {© els meting, thle ‘medhations tall ores all te Outtows, they wil gin the Hesed cam, andno more wl they be reborn eis, on the otter and, though ft az to awaken to thse four fet vhich suinmagiv the exe tatar of tus reality, aad through i inability to pene their meaning, that the Sasaarie world ‘whiels ound end round, tht i goes from one Sesoning to anlher aad Unt iecaniot win the Blessed ean ‘You should therefor, to ensinit bey, ow with regard to the face of ily tha birth is the basis ofall the other ss fortunes, ie old age, and soon fora al pants grow onthe cart, 0 all lates grow onthe sol of Birth, Forte beth ofa body endowed with sente-organs lads of secenity manifold ils ad the produccon ofa person's pays cos. ‘enoeautomatcly implies that of death and sicktes As 008, wheter good or bad fa io staining ws becomes merely destructive when mized with poison, s0 all birt ino ths ‘word, whether among animals, or above ot below them, tends to land notto ets, Tae cumorous actions of ag Brings, such sold age an 000, az unavoidably produced ‘wheter theres Worldly Activity; but oven the most ight Fal gales could not posible trees tat have aover Been Planted, Whore there iss body, here mst also be suc ster lngsas disease, oldage ands cand likewise hunges thst, ‘wetness, heat cold et: And the mind which is depentnt oo the body involves usin such sas gat, discontent, ange, feng, ete. Wherever thre is « poyeho physical ongaci, sulting is bound o take plac; bt for hin ho eHieated from ie there ea be no suleiag eter aow on the past or te fur. 5Bust Scriptures ‘And that sufering which we find bound up with Worldly Activity inthis world is caused by the multitude of the defile- meats, such as craving, and the rest; but it is not due to a Crestor, or Primordial Matter, or Time, ot the Nature of things, or Fate, of Chance. And for that reason, ie. because all Worldly Activity isa result of the deflements, we can be ture that the passionate and the dull will dic, whereas those ‘who ate without passion and dullness will not be born again. “Therefoce, once you Inve seca, my friend, chat exaving, etc, ate the causes of the manifold ils which follow on birth, remove those causes if you want to be free from suffering; for fm ef xates when ts ease has ben stopped and eo aio suffering becomes extinct when its cause bas been quite exhausted. You must therefore come face to face with the holy, calm, and fortusate Dharma, which through dispassion has turned away from craving, which is the supreme place of zest, wherein all Worldly Activity is stopped, a shelier which abides etemally and which nothing can ever take away; that Secure place which is final and imperishable, and where there is no birth, old age, death, or disease, no coajunction with ‘unpleasant things, no disappointment over one’s wishes, nor separation from what is deat. Whea the fame of a lamp comes to an end, it does not go anywhere down in the earth oF up ia the sky, nor into any of the directions of space, but because its oil is exhausted it simply ceases to bura, So, when an ‘accomplished saint comes tothe end, he does not go anywhere down in the earth of up ia the sky, nor into any of the direc- tions of space, but because his defilements have become extinct he simply ceases to be distucbed. ‘The wise man who wishes to carry out the sacred precepts of tradition should, as a means for the attainment of this Dharma, develop the eightfold Path -three of its steps, Le. sight speech, sightbodily action, and right livelihood concern morality; thee, ie. sight views, ight intentions, and sight effort concern wisdom; two egaia, Le. right mindfulness and sight concentration promote tranquilizing concentration. As a resule of morality the deilements no Tonger proliferate, as seeds no longer germinate after the right season for them has m4 Meditation passed for when a man's oral use, the vos attack his Bind but balhearedly, as if they had become ashamed, Concentration, in star, blocks the deflements sa rock Docks the torent of mighty river; fr the fults ae wale to atch san who is sorbed in tance a f they were spellbound sakes immobilized by suntns, Wisdom, Hal, completely desuoye the clement arrive, which in he fing eason ovenflows it banks, sweep away the trees that grow on thems convumed by wisdocy te fuse to thrive and grow, lke tre bust up by the fie which ares up afer thas ben rack by a thunderbolt. By easing ou {Bis eightfold path, which hes morality, concentation and ‘wisdom for its three divisions, and whichis holy, fncormp~ Sble, and straight, one frees those fruits which ae the ‘xsts of sling, and on ettns the sate of absolut peace ‘Ten guaides are reqused of those who proceed long ie steadasiness, sincrity,serespect, viglnce,secsion fromm the world, contentneat with Ile’ simplicity of tastes, noms sachet, aversion to Worldly Activity, and patience For he who dicovers the tte satire of its origin and ia cessation, can advance on the holy pity in the company of Spinal fends, towards Peace, I i like someote who coratly diagnoses» disse ae deer, and wo comely Setemines its cate and its cate; when treated by sl ends he will soon be heithy again, You shoud therefore regard il aa diate the deflements as its cus, thei Cessation a the sate of leat andthe path a the remedy. What yoo mst fthermoetnderstnd tt eae the same a8 Worldly Activity, aa that tis kept gong bythe deflements; tis stopplog i the same inci and that eis the path which ls fo thats As though your furan for your dothes wer on fe, so witha sense of urgency ehould You apply your inlet tothe cormprchesion ofthe tots Tels bese It fas to perceive the guidance given by these truth hat the world of the Hiving i being barat live. When therefore someone ses tht his poycho-phpsealorgaism i tomething that ought to be extngulshe, then be tas the Conect visions ia consueace of his conet insight he be nsBudist Seriptares ‘comes disgusted with the things of the world; and as he is n0 longer deawa to them, his greed gradually exhausts itself Solemnly I assure you that his mind is definitely liberated ‘when passion and the hope of pleasure have become extinct; land that, once his mind is well freed of those two, there is ‘nothing further that be has to do, For I proclaim it as a fact ‘that the edective extinction of all the Outflows lies in seeing, ‘and discerning the own-being of the psycho-physical person- ality, ils cause and its disappearance. 4, THE SIX TYPES OF PERSONS ‘Meditations should be appropriate to the chatacter and tem= pperament of those who undertake them. And six types of characteristic behavious aze here distinguished, due to: Greed Hate Delusion Faith Intelligence —_Discursiveness ‘Accozdingly there ate sx kinds of persons: some dominated by greed, others by hate or delusion, others by fuith, intelli gence, of discursiveness “Those who act from faith are akin to those who act from greed: forin people who aze dominated by greed faith is bound fo be strong atthe time when they atin 2 wholesome way, because its qualities ace similar to those of greed; as on the ‘unwholesome plane greed clings, and tahes no offence, s0 does faith on the wholesome plane. As greed seeks out the objects of sease-deste, 20 futh the virtues of morality, and so on. As sgreed doce notlet go that which is harmful, co faith that which {5 benesiial ‘Those who act from inellignce are akin to those who act from dat: for in people who are dominated by hate wisdom, is bound to be strong et the time when they act in wholesome ‘ways, because its qualities are similar to those of hate; as on the unwholesome plane hated does not cling, docs not stick to its object, so wisdom on the wholesome plane. As bate seeks for faults, even though they do aot exist, 60 wisdom né Metitation seeks forthe faults that do exist. As hate lads to the rejection ‘of beings, so wisdom to that of all conditioned things. ‘Those who act from dlizrseress axe akin to those who act ‘froin didn: for in people who are dominated by delusion, 4 great many obstructive thoughts usually aise whenever they strive to produce new wholesome states; this is because the characteristics of wholesome states, which bave not yet scien, ae akin to delusion, As delusion is unsettled because ‘of ts complete confusion, so is relection that is preoccupied vith mango topics, And as delason i acing becanse unable to go deeply into anything, so is efecion that is due —— a But how can it be knowa whether a given person is dominated by greed, or by hate etc.? Here we have the rule that person’s disposition ean be determined by (1) his postures; (2) his approach to what he has to dos 3) his attitude ‘food; (4) the way he looks at things; and (5) the kind of ‘ental dharmas which are found in him. 1. As for the (our) postr: (=) The natural gait of someone ‘who is dominated by greed is graceful gently and evenly he puts down his foot, evenly he lifts it, and his step is spin ‘The hate-ype walis as though digging up the ground with histoess abruptly he puts dowa his foot, abruptly be lifts it up, and his step drags along. The delasiontype walks with « ‘oubled gait; hesitantly he puts down his foot, hesitantly he lifts it, and the feet are pressec dowa rather hastily. (8) Now 45 to the way in which they stand -the greed-type looks pleasant and amiable, the hatetype stiff, the delusion-type bowildered. () The sane applies to ther siting down. (d) The greed-type prepares his bed neatly and without haste, gently he lies down on it, curls himself up into a ball, and sleeps peacefully; when roused from his sleep he does not get up at ‘once, and responds slowly, as though unwilling. The hate- type prepares his bed anyhow in great haste; he flings his body down onitto goto slep witha furrowed brow; when zoused from sleep he jumps up at once, and answers 25 though ‘offended. The delusion-type spreads « badly shaped bed, and sleeps most ofthe time fice dovawarde with his body spz=wl- n7sluggishly. 2 As for theiz approach to what they hae to do: when sweep- ing, the greed-type holds the broom just right, and makes a clean and even sweep, without hurrying or without strewing the sand all over the place; he behaves as if he were spreading cout beautiful fowers from the Indus river. The hate-type energetically takes hold of the broom, and in great haste aweepe uncleaaly aad uaevenly, making a hacsh noise and piling up the stad on both sides. The delusion-type holds the ‘broom loosely and sweeps uncleenly and unevenly, jumbling up the sand asi is turned over. As in sweeping, so in all his activities, suchas washing and dyeing his robe, and so on, the igreed-type is en elegant, graceful, even, and careful workers the hate-type works zoughly, stifly, and unevenly; the dela- sion-type isa clumsy, confused, uneven, and inaccurate worker. ‘They also differ in the manner in which they wear their robes: the greed-type wears it neither too tight nor too loose, be looks graceful ia it, and covers the body all round; the hate~ type wears it :oo tight, and without covering the body all round; the delasion-type wears it loosely and untidily. 3. Now about their attitude to food: the greed-type likes food fatty and sweet; when eating he rolls his food into lumps, ‘hich are round and not too big, be exts slowly and pays attention to the taste ofthe food, and he is glad whea he finds anything nice in his bowl. The hate-type likes rough and sour food; he cats hastily, stuffing his mouth full, and pays no attention to the taste of the food; whea he finds anything wn- pleasant in his bowl, he feels annoyed. The delusion-type bas hho clear preference for any kad of foods when eating he rolls hhis food into small Imps which are not at all zound, drops, bits into his cish, and smears his mouth all over, his mind distractedly thinking of this and that. +4. Now about the may thy look at sings: when he sees some- thing even moderately attractive, the greed-type looks at it for a long time, like one enchanted he fastens on to its good points, however small they may be, and does not seize upon its faults, however teal they may be; when walking on he ma Meditation casts one ltt afletionate look upon it, as though be were ith to part fom it The kate, wha he ses tomeing even moderately unattractive doesnot look ati for long, betute of his gene studs of wetness fal, eve though sight strike in not ori and he doe not sel ‘pon apd pls, ese el te he wo be ies it o further cotsdeston as though ed fo gt fom it In ‘whstener the desion-ype see, Hs tons atic Sepod on othom: i Gus hr pira be han fk ding fay, he prise when he heats teen pray for be Nosl okt on with indore, bing deta in inal tal power -Flaly as tothe kinds of wt tte found athe aout ‘ypes. They aca fellows: Cred-ype Hateype Debasicw- 6 Deceit Anger Sloth Caaftness Grudge: Torpor Covet Belting the worth | Exctedoess “empiation of others Worry ntatiousness | Impesiossness Pesplexicy Discontentedae | Envy Obscinacy Love of finery Meanness “Tenacity Fickleness Raed by Feith | Rated by Inligenee | Ruled by Discrsivsr Liberal generosity | Gentleness Excessive talkativeness Desize to ve holy | Capacity for fiend | Fondness for society ‘men ‘hip with wise mea| Desire to hear the | Moderation nesting | Dislike for wholesome ‘rue Dharma practices 19Buclbist Seriptores Raed by Baith | Ruled by Ineligence | Raced by Direrisonsr Great cheerfulness | Mindful and folly | Unseeted ia all is conscious i all he | doings ‘does Straightforward- | toclined to the prac | By night he broods over ess fee of alee vigi-| what to do next day lance Agitation by ehiags| By day he caries ont ‘which should agi-| lest night’s plans serene coofidened Wise forts tesuking| Aimless rushing sbout ia things which | feom this agitation deserve conte sence Guilelessoess ‘The suitability of the forty Subjects of Meditation for these six types cin be seen from the following table: Geto faire] Hao) | a ‘Ten repulsive | Recollection of| Friendliness | Recollection of ‘things (ie ten | the Buddba | Compassion | death aspects of | the Dharma | Sympathetic | Recollection of ecomposing | the Samgha | joy Peace corpses) Moraliey wnminded- | Analysis of the Recollection of | Liberality | ness body into the ‘what belongs | Devas | Ble device | four elements 1 the body Yellow device | Perception of Red device | thedisgusting ‘White device | sapects of food Meditation Raed by AN Typer (30) Delesiowope (0) | Diencanes (2) ‘Mindful repiraton | Mindfal rpization | Basth-device Alarge kasinacbject | A small laioa- | Water-device is preferable objec is prefer. | Fire-device able Air-device Light-device Enclosed spece-device ‘The four formless ‘We must bear in mind, however, that this arrangement tefers only to those exercises which dizeetly counteract some siven fault, or which ae partially beneficial to some given type. No meditational development of aay kind can fal to Jimpode the faults of those who are ruled by greed, hate, or delusion, aor can it fil to promote the faith, wisdom, o: dis csursiveness of those who aze ruled by them. And it has been said ia the Megljastta: ‘Four dharos should be further developed the contemplation of che repulsiveness of deceying corpfes s0 as to forsake greed, friendliness so as to forsake ‘l-wil; mindful respiration sos to cutoff discursive thoughts; atteation to impermanence soa: to uproot the pride that sa “I am,’ Fasthermor, in the Rabulanzte seyen subjects of meditation are given to one single person, i, friendlines, compastion, sympatheticjoy,andevenmindedaess; mediation on the corrupt nature of the body and on the fleting nature of things; and finally, mindfulaess which comes from ordered breathing. One should therefore not zely on mere words, but everywhere search forthe inteation behind them. J. THE FIVE MIRACULOUS POWERS ‘The Lord also wants to show to those sons of good family, ‘who have achieved concentration on the fourth stage ofBudibist Scriptures trance, both the advantages and the dncreasingly subliine dharmas which flow from meditational development. With this in mind he bas described the five Mundane Superknow- ledges, which ate (2) the various magical powers; (2) the cognition by the heavenly cat; (3) the knowledge of others” thoughts; (4) the recollection of previous lives; and (3) the knowledge of the decease and rebirth of other beings. I, Various Magical Powers “With bie mind collected, perfectly pure and perfectly cleansed, uublemished and undefiled, quite supple and workable, fre and insprturbable, be directs and turns bis thorghs to the varios magical (pavers. And be excpriences the various kinds of magical power ar fllavt: (2) (The magical power of sustained resolition), (18) ‘anng ben om, Be becomes many; baving oon many, bo bicomer one. ‘Af ithas been said in the Patirambbida: ‘One by nature, he twins his mind towards multiplication, hundredfold, thousand- fold, or hundzed-thousandfold; he then sustains this act of attention with his cognition, and resolves to become manifold. ‘And thereupon he becomes manifold. Like the Venerable ‘Panthaka, the Younger.’ The last sentence refers to an actual instance of raultiplication, And this isthe story: There were ‘owo brothers, named Panthaka (‘Way-man’), because they ‘were bora by the wayside. The elder brother went out into the homeless life, and won Athatship together with the four kinds of Analytical Knowledge. He then received his brother into the Order, and gave him the following verse to learn: Lol like a fragrant lotus at the dewen OF cay, fll blown, wich viggia wealth of scent, Behold the Buddha's glory shining forch, (As i the vaulted heaven beams the sual But even afizr four months the younger brother had not yet succeeded in learning this verse by heart. Thereupon the Elderexpelled him from the monastery as unfitfor the religious life. ‘At that time Panthakea the Blder was the superintendent of ‘meals, and one day the laymaa Jivaka came to him and invited Meditation the Lord together with fo0 monks forthe following day to his howe, The Her aged, but stipulated that hi pousger brother shouldbe exeldefom the ovation And Pathaka the Younger stood wesping atthe ge The Lod st hn ‘ith his heavenly eye, weno him asked him edlinensl to Meee ana __ The Lotd then doin: No oni unt or the religous life in my Order jst beant fe cant leutn by heart De ot ‘omy moo yt ad it ‘onastery. There he magically conjured up a piece of white Glothy and gave it 0 him withthe words: lets, mone nb that between your bands sed epen, “Dist be rmoved dit be removedi" over and over agin’ After Pats had done this or some tine, the pec of cloth looked quite dark, Aad hg thought co himself: "This cloth wat by isl git deny {at the nue docs aoe, bt sorely ie lie in my own body His cognition thea ploaged into the five Skandia, so Li lost grew so rapily that he soon became spe fee Ahn ship, TO elighen hin sil fer, te ord Spoke thin Greed is the real dist, not dat Greed isthe tm for real drt, ‘The wise have shaken of this dirt, ‘And in the dirt-fiee man religion live, And so with Tae! and “éhion? in place of ‘gen the time the Lord fad spoken these Fours, Pains he Younger ind pasted through the eight Sages ofthe Supe amundize Pach, and bad wot Nass togetcr with te ar ‘Analytal kaowedges and hose Supettaoweges On the following dey the Teacher went to Tears house accompanied by hi toni ‘When dey had washed tae any the tine came round for ashing owt the er grel But the Lord covered his bw with hs band, ala Soke why he ido, He asvered"Oae monk has bea fe bend 4 the monastery So vain seat a maa to fetch him But ‘when the Lord had leét the monastery, e 133Budibist Sriptures “2 thousand doubles of himself young Panthaka bad con- jared up, ‘while waiting in the pleasant Mango grove to be invited’. Sowhenthemancameto the monastery, hefound the grovod ve blae of light from all the yellow robes He weat back, td eld tothe Lord: “The monastery, OLovd is ersmmed fll of mont o ot know wich os the genes? Buc te Lord eplied: Jus go, andthe fst out you se yo hold bythe he of hi robe, cll him thatthe Teacher calls tim, aud bring sim here So he-weat back, and cage hold ofthe hem ofthe Elders robe All these mag crestons thereupon vanbhed at onc. ‘The Elder seat the man of, prepared Kintl fore meal by washing is mot, and sooo, Esived at val’ house even before the can hed got there, tnd sat down onthe sat prepared for him. (Gb) He bcm sib or is Tis mca ha be canes vishilty orient. Asitias Ben eid inthe Paton "eto be visible” means nt tobe coveted or hidden by a. thing it means to be open to view aad manfe. “To be Invishle” menos to be covered up or hidden by something, Fermeans to be concealed and enclosed? Someone prfient in magical powes, who want to pro duce vist, wil therefore have to light op that which Is thet to uncover that which coveted up to Brng within the fange of vison tht which was outside ft And how does he tmumge to do tht? Suppove he wants to make a Peron, titer himself orsomeone el, vibe to those who could aot fonmally te bin, ether beesneofthein distance or because ofan obstruct in the fc of vision emerging fom the {asi fourth Diya, he hould prepare the mile by inteatly thinking May tie drk place bet up ox ‘May this objec, how covered Wp, be uncovered? or ‘May this objec, 200 futside the Geldof vision get inside ie? And he shold su fain this thought with» Arm resolution. Av soon axe fas Formed his seston, itis relied others can sex the objet tven fromm « remote distance, and he himself alo can se ff fe want to. There etn lnsances ofthis Por example, 124 Mediation in Ceylon, in Talangers, the Eker Dhammadinan wed this power whoa he rected « Sut Eom the gare Nika the ope space round the ste ofthe Great Tins Monastery, He polite fa dowawart and all the way down ote Aviei Hell chore was nothing bat open space; he posted it ‘upwards, and all the way 0 the Brahiasyodd there was nothing but open span So the Eder backed up his explana. tion of the Dist, for he could convincingly thresten his sadione wth the tors of hell and ene them wits te bls of heaven. Some in consequence base Streumwinnes, others Onceretumer, others Neverretarets, others Ariat ‘When he wants to prodacesvisility, he must ue the reverse procedure t that employed for producing visibly, Ai who then hs ever socomplthed this nace? The Lord For the Lord brought it about tint Yan's father could noose 1s son although be sat beside Him Likewise the Lord once vent for 120 mils to mest king Mabu-Kapping. He esa lished him in the fut of Never ceturner, and his thowand ministers in the fru of«Steamwinner, When queen Anofs, with her retinze ofa thousand women, strived the sors 2a sat down quite core tothe king, the Lord brought aout that she could see neither the Ling nor his retin, ‘When she asked the Lod wheter be hed seen he Ling, replied: ‘What thea is betes, to setk your ing or to ee your own self? "To eck onc el washer amor. Aol a8 she set there he exphied to her the Dats in suche iaatet tint she, with her chousnd womea, was eatblished ia the fis of « Steamwinaer, wheres the ministers advanced to that of a Neverseturney and the King himself to Artchip. (Ge) Rig ronghe wala ramped bil he ned thantrong py spac IEhe ats rove along in this ‘aanaes, he ould enter into the contention on the spe device, which begian witha contemplation of ole «wl, or a keyhole or an open windew. On eeging from thi be should tem his mind on any wall, sampart of mounts, tod then prepare the mice by he sated role, "ant there be empty spaces and tier is only empty pace ‘Whether he wants to go'down or up, there are everywhere 25Bueist Scriptures holes for him to go through. And if he wants to penetrate through a solid body, he will ind an aperture theough which to move, Ie in this way that he glides unimpeded. (sd) He dives into the earth and ot of it. Tn onder to achiewe this, he should enter into concentration on the water-device, which begins with @ contemplation of water in « bowl. On emerging from this he should mark off as much of the ground as he wishes to turn into water, and then prepare the miracle by the sustained resolve char this transformation should take place. Immediately the ground which he has marked off be- comes water. And he caa dive into it and out of it. (10) He walls on water without sinking into it, This is done with the help of the earth-devioe, which begins with a con- templation of « disk of clay, and which allows him to trans- form into hard sarthas much of the water as he has masked off (Gf) Gras-legged be flat alo ie bird n the wing. Yn ord to do that, he must fist concentrate on the earth-device, and thea emerge fiom his concentration. IF he wishes to travel seated, he should mark off a place in the air which is big hough for him to sit on; if he wishes to travel lying dowa, Ihe should mack off place the size of «bed, and if he wants to-walk, he should mazk off as much space as is necessry for 2 path, In each case he should make the sustained resolve that s0 and so much of the ais should change into earth; and {immediately the air tars ito earth. Bat the monk who wishes to float through the air should possess the heavenly eye. What for? So as to enable him to see the mountzins, trees, and so 00, which he meets on his way, and which are due either to physical causes, or to the magic of dragons, fary-birds and ‘ther creatures who ate envious of him. And what should he do when he sees them? He should enter into the basic fourth Thana, emerge from it, and by his sustained resolve he can ‘then change those mountains, et. into empty space. (ig) Even eb san and te neon, ovefel and mighty though thy ey be touches aad stakes with bis hands. WE he wast (0 go to them and touch them, he cxa do so, But if he wants to touch them while sitting oF lying down here om earth, he resolves ‘that they should come to the palms of his hands. And in vistue 126 Mediation of his susned resolve they come along, lke palais terete from thet li, and whea thet tave fot to te Palit of bis hands he can tou them, Alternately be ean tho mate bs gow, wil it eches vp oe sn sd 1 GB) Bi for athe worl of Dra bs bas per or Bi 4g. The explacation of ths abe found inthe Paani ‘someone, mighty in bis pycle power and ia fll contol ver hs wl witet to go te he Han word be resclncs tine che Gstatiny Hecoe near nde Becomes meat; Be resolves tat ‘wbat nea shoud become distant, andi be comes disunt; he resolves tht watt much shold become led, andi becomes lit; he ealesthat whats lite sbould Become mul andi becomes much, With his heavenly eye he sr the shape of Babs, wth his heveny ea he bers is ‘olc, with bis cognition ofthe thoughts of other he seadh that Brahimi, If st nan, mighty in i payee power and in fll contol ove his ‘will wishes 10 go to Brahms word with avsble body, then be alters id to accord with is body determiner hs mind fo second wth his body. A season of ase aad lightness thea coms over hhim, and he can travel with his visible body to Brahma’s * word, But if he want to go thee with aninvsblé body he tes his body to acord with bi min, resolves his boa} to ‘cot with is mind, with the eal tht a sent of ewe td lightass comes over himy and he tn tavel with an inva body o Bhs woo In font ofthat Baha be conjures up & miadanade body, complete with lit limbs, in fll postion of alts onglas. I the magician walls wp td down, his agi crndon likewise walls op and down, IF eke magician and, or sits ova, or las down, hi magical cretion always does likewise ke imgisan cnt ssoke os or if he demonstrates the Dianna aks question ot teen te hi geal resto way des Hees, Ad if te sagica stays fora whe with Gt Behn, tals and converses with bi, then bis magial cretion wl do ie: ‘vse For watever th magicha may do tat his magical Creation will also do? ayBuddhist Seriptures ‘The Lord once made ‘what is litle into muck, as we know ~ from the story of Kakavaliya. We are told there that Maba- Ikassapa, the Elder, after spending seven days absorhed in trance, decided to do a favour to Kakvaliya, a poor man, by ‘waiting for alms at the door of his house. Whea Kakavaliya’s ‘wife saw the Elder, he poured into his bowl the sltles, sour ‘gruel she had ccoked for her husband. The Elder took it end handed it to the Lord, who resolved that it should suffice for the laxge assembly uf monks, And that which had been broughtinone single bowlproved suffcentforall. Kakavaliya, however, seven days later became a rich merchant, “And psychic power enables people not only to change what is litle into what is much, but also to make sweet things not sweet, OF unsweet things sweet, and whatever else they may ‘wish t0 accomplish. One day Maba-Anula, the Elder, eaw ‘numerous mons sitting down on the banks of the Ganges, and cating their meal, just dry rice, which was all they had received (on their alms-rounds. He thereupon resolved that the water ff the Ganges should be turned into butter-cream. He gave a sign to the apvices, and they fetched the butter-cream in ‘small cups and brought it to the monks. And they all ate of the sweet buttercream, A sensation of ease end lightness comes over him’: the ‘sensation of ease’ i the sensation connected with evenmind- edness; for eveamindedness las been called the ‘calm ease’. ‘And the sensation should be regarded as one of ‘lightness’, because itis fre= from the (five) Hindrances, and from other states hostile to trance, such as discuzsive thinking, and 50 on. ‘As soonas this sensation has come over the monk, his physical body becomes 15 light as a tuft of cotton wool. And 50 he ‘goes to the Brahma-world with his visible body as light as a ‘tuft of cotton-down blowa along by the wind. Ifhe wishes t0, Ihe can conjure ap in space with the help of the extth-device 2 firm road, and along ithe can walk on foot. Or, fhe prefers, hie can by his migical resolution raise 2 wind, and like cotton- down he then drifts along with it, But the desire to move along is the decisive factor. For where that exists, a8 soon as he has made sustained resolve in his mind, he visibly hurries 138 PES Ae IS DS OG NMC SR tr Semen es enyert ce ate renee Meditation slong, driven by the impact of his resolve, like an atrow shot by sa archer, “A mind-anade body’ — because it has been conjured up by 4 miad fled with sustained resulv. ‘Ta fall possession of al its orguas’~ this refers to the presence of organs in the shape of eyes, ears, and so on; but in magiealy creited bodies these hhave no sensitivity, TF the magiciaa walks up and down, his magical creation likewise walks up and dowa’, ete all this aly sefers to the magical creations conjured up by Disciples ‘TheBudaha’s magical creationsasodowatevertheLorddoes, but they can also do something else, if the Lord so desires. (2) The power of srranlws transformation. Here "oe frst tives up his normal appearance, ad then shows himself in the guise ofa boy, ora dragon, « firy-bird, of Asura, of Indra, 4 god; oF Brahma; or in the form of the sea ot a rock, of @ liom, tiger of eopard, of an elepant, horse, chariot, or foot- solder; o of vaio amy-formitios’. He should, howeves, sever resolve, ‘May I become az elephant?’ ete, but always, ‘Geter bean eiphantce ™ (6) Tis poser of producing mind-made bodes, Ta order to achieve this, one must emerge from the basic fourth Jbane, turn one’s attention to one's body, and resolve that there Should be a hollow space there. In consequence there is a hollow spice there. He them thinks attentively of a second body i the hollow space within his own body, makes the aecettary preparations, produces a sustained resolve, snd in consequence there is now withia his own body stil another body. That second he thea pall ou, as one pulls a red from its sheath, a pword from its seabburd, a sake from its dough, “Hence itwas sud Here the monk conjures up from his body ‘nother body, which has form, i mind-made, complete with all ts limbs, in fll posession of its organs. Just a ff man were to pull out a red from its sheath, and say to himself: “This the sheath, this the reed; the sheath is One thing, the reed another. Bot itis from the sheath that the zed has been polled oat.”” And just as the rea is similar in shape to the sheath, and the sword to the seabbard, so also isthe mind= sade body similar to that ofthe body of the magician. 129Budibist Scriptares I. The Heavenly Bar ‘He ferthr directs bis mind tothe Besenly car. With the bavenly er, perfectly ae cd srpassng that of man, be bears sos eles ial as well at ban, far as well as near. “The capacity for heasing in this way is ealled ‘heavenly? because it resembles that of the gods. For the gods have heavenly organ of hearing, which can perceive objects even from a long distance, because it esults from the good deeds they have done, saflers no obstruction from bile, phlegm, blood, ete, and is free from all imperfections. Similar to that is the hearing capacity which this cognition confers ona monk, and which results from the might which he has gained by the prolonged development of his vigour, LL. The Kaowledes of Others? Thoughts With bis oom mind be encompasses the minds of eter bine, tier persom, acl be wively keowe the rood mind at grosiy, th carves as gaclss; be koa tbe baling mid as with bat, the ‘atls mind as witbot bate; be rows tb deluded mind as dude, ‘a deeded ae welded. Ho ke the rund mich is contracted (bysloth and torpor) a contracted and th mind whichis distracted (by excitedness) ar dracted. The lofty mind (which reaches up to the worlds reyealed by the trances) be knovs ar lofy, she self a anf. Fe Rae the srpazeable mind as srpasrable, the stwarpertbe (Qt sapramnundane) at wncerpartabl. The colt ‘ind be Raves as cllcted, the mnclleted as wnellected. He finally ‘eons th enanciated mind as emancipated, the unsmencipted as seswancipatd ‘And how should this cognition be produced? Success hese depends on the preliminary development ofthe heavenly eye. ‘A monk should therefore spread the supernatural light which ‘enables the heavenly eye to fanction (see page 153), ook ‘with his hexvenly eyesight at the colour of another person's blood, which is conditioned by the sate of his heart, and infer his thoughts from that. For when a person has glad thoughts, his heart-blood is red like a sipe banyan fruit, when sad thoughts, it is Blick like a ripe rose-apple, when neutral 350 Moiitation thoughts its like lear sesamum oil. A monk should there- fore build up his capacity for encompassing the thoughts of others by repeatedly looking atthe colour of their heart blood, and inferring their thoughts from it. First of all the feeling tone of their thoughts should be inferred, i. whether they are glad, sa, or aeutzal, aad beginning with that he will gradually come to know all their thoughts, whichever realm they may belong to. After a dine he will zo longer have to begin with 2 survey of the beast blood, but svill be able Aiello pas over from his own thoughts to those of others. IV, The Recllction of Former Lins ral is mio ferme ie ~ on rt orto birt or sa 0 to,000 birth or mary, and tary ‘rld sre ond aie “There Tat that at nna, teat at ny fly the wer ct sch mar my ind, tht nthe bans, ts te serag hich T experince ti arth drain of ny Hospan, Dear tare Una bore aeniar, a thre bt tna tI tes ‘het eres i mail prs es ith a made, al thir tt Sir kinds of people can remember thee former lives: Non- Buddhists, ordinary Giscples, great dels, chief disciple, Prtyelabuddhs, sod Budabes. The non-Buddhiss can se. member up to forty eons bu: no more, because they ate wea in witdom, being uancqosinted with te corset csifcstion of mental nd physica phenomens, The osdary disciples can reall up to 4 bundrel or a thowtand aeons, because their ‘whdom i strong. The eighty grat distples can remember Tooje00 aeons te tro chief deciles ooe inccalbe aoa pl 10000 scons, and the Patyelaboddhas two incalculable eons plus ronjeve acon. Foe they spire no fertet than hat, ‘Bs for the Budahas, there isn limit o thet emery. "A monk who is ell beplanet, nd soho wants fo learn show fo remember his previous Hive should athe feraoon, after fe iat fnsed Bis mea goto a solitary nad seeded Spor, and enter socesivel iat the four trates He shoud then emesge fom the fount aace which isthe basis ofthe BrSg TS EEE RRS SRE oh ie OE dg Sg gr She ae en ee Budbist Soriptores Superkaowledges, and think of the last thing he did before his meditation, which was the act of sitting down. After that hae should, in reverse order, think of everything he did during the day and night, ic. how he spread the seat on which he sat down, how he entered his lodging, got ready his robe and alms bowl, thetime when he ate, when he caine back from the village, when he went to the vilge for bis alm, when he catered the villege for his slms round, when he departed from the monastery, when he sated the sine, the tine whea ke ‘washed his als bowl, when he took hold of his alms bowl, fand from there whatever be did after the washing of the mouth, everything he did early inthe day, everything he did in the last and everything he did in the frst watch of the night. ‘All this becomes manifest to the ordinary mind already, but to the mind which is prepared by trance it stands out inost distinctly. But #f anything should aot be obvious to him, he should once more enter into the basi fourth trance, and, on merging fromit, should direct his mind uato it. In that way these things become as clear to him as fic up by a lamp. He should furthermore think back in reverse order on what he did two days ago, three, four, and five days ago, ten days ago, half a month ago, one month ago, up to one year ago. {a this manner he goes on for ten years, ewenty years, and so 6, until he comes to the time of his bith inthis becoming, sad then he should also direct his mind on the mental and physical processes which took place at the moment of his ‘decease in his immediately preceding existence. ‘A clever monk can manage already on his fist attempt to penetrate beyond the moment of rebirth toa peiception of the ‘meatal and physical processes at the time of his decease, But for those who ate not very wise the passage from one exis: tence another shad to fs and must seen inpassble and very obscure, forthe reason that the psycho-physical organ ism of the previous existence has wholly cessed and another one has arisen in its stead, a2 Meditation V. The Knowles of the Decease and Rebirth of Beings He directs bis mind to the knowlege of the decease and rebirth of Arias, With th bosvenly ee, perfect pare and sarpasing that of ‘en, bs sees bing, as they are about tn deo finda naw rebirth the so on Hh he etl ad toe th privileged and te ‘privileged — and bce that whateer 0 thers happens in Cort ih a des eee ‘The ‘heevenly cys” is called ‘heavenly’ for the same reaéon 1s the ‘heavenly ear’. In addition itis considered es ‘heavenly? because i spreads a brilliant supernatural light, and also Ddecaute it has a great power of penetration and can dis. ‘cer objects which are hidden behind walls or other obstruc- tions. ‘The monk who spreads this light downwards, inthe direo- tion of the hells, sees with the heavenly eye the beings in the hells suffering much pain. He thea asks himself what deeds ‘these beings must have done to suffe: so much. And when he ‘understands that itis beceuse they have done this or txt, then ‘there atises in him the cogaition which has their deeds for its object. Moreover, when he spreads the light upwards, to the ‘world of the gods, he sees with the heavenly eye the beings in the celestial segions enjoying great bliss, He then asks himself what deeds these beings must have done to have so much bliss. And when he understands that itis because they have ddone this or that, thea there arises in him the cognition which has their deeds for its object. But the practice of the heavealy eye is aot without its dangers for the ordinary person who has not yet won the Path. Light appears wherever he resolves it to appear, and so ‘he may find himself surrounded by one huge blaze of light hich pervades earth, sea, and mountains. And he will then see the testifying shapes of ogzes and demons, and fear will rise up in him, so that he will fall into mental confusion, and stray away from his trance. It is therefore better not to be overambitious in this matter of seeing shapes, 135Buldbist Seriptres 6. EN 6a, Sessan Amabsthi, Zen Meditation ‘Those who perform meditation for even one session ‘Destroy inntmersble accumulated sos, “How should there be wrong paths for them? ‘The Paradite of Amida Buddha is noe fx. ‘A verse from Halean' The Son of Madaton “These for lines spt ofthe effets of siting in meditation Goren) especially in rac to gepentance and destrotion of Sins. "The Sixth Patines, defining the word Zora, sys: “ncwarly tobe inthe wos of good snd el ye with no thought atsng inthe her, this Sitting (Za) nwerly to see one's own tfure aad aokmove from i this is Mediation (Zin) The “wrong pate’ of the vee ate those which lead Uikimtely to reaction as dvellr in bell ab «ghost, of tan aninal, [the meditation practice i rly done then te Ie ar goat ceed inthe tog, The pork thing in pacing Zen, ater tha the question ofthe leng rr ‘Chore the mediation i steady end continous, When the Song teaches ws hat thote who perform mediation fr even toe ssion destoy innemerable accumulated ns, it mesos that this mediation goes nto the real Soma hen even the one session has this gest power, One rston means # Single siting, a when we set up ask of incense and do aot Teave out meditation til eri has bunt dows. Direction a given for our practice. In 2 plac, which aust be quiet spend 4 thick cathion and se yourself on it in an psig psture. Now fst swell owt the abdomen and ppt your suengt thee Let the shoulder be in stig line Eolow the ext; and navel below the aos, Make the spine Stnght. The tooth shouldbe dt, but you may bave the Cyesslignty opened Making the beeth flow gently wil bl to secure a comet posta Then tmdiate on the text YOU Ive been given o nthe es of beginners theres «method 14 Meditation in which they count their breaths and so semove dull and distracted thoughts. So entering the Samadhi of undisturbed. purity, remain in the meditation. Those who are really dete ‘ined to enter upon meditation should read some small classic con the subject. (Of course it may he that there are those whose insight and ‘whose inner nature are so advinced that they would not necessarily require to practise in the way given. But I believe there are many advantages in beginning iu the prescribed ‘manner. Ifthe practice is truly catried out, then one session of meditation is one session of beisg Buddke, a day of medita- tion is day of being Buddha. Or as an Ancient has said: “One inch of meditation, one inch of Budd; so inch by inch, make the six-foot form of Budd.” ‘If we do our meditation practice properly, then the thoughts ‘which arise, though they be due 0 the sing and impediments accumulated for acons past, will be extinguished of them- selves, and then where should the wrong paths be? “The Paradise of Amida is not far.’ We shall enter the state where this very body is the Buddha. ‘The thing to be kept in mind in meditation isto have the great conviction that this is the path that can save me, and it is only this path that can save ime. ‘The attitude of trying just to see what it is like, of a5 an experiment, is not appropriate in such a texious busines. Undemeath the great Faith you will come upon the great Inquiry, and then if you whip up your efforts with great determination and rush on abead, below the great Inquiry ‘hore is the great Enlightenment, and withoutany doubt know that you will have it. ‘Without claiming that the practice of meditation will always lead at once to the removal of igaorance and the opening of enlightenment, yet to be able to sit quiet for a time and tara ‘one's attention within onesefis a grest advantage in ordinary life, and this isthe bepinning of meditation. People these days, have their heads boiling with thought and are ever turned ‘outwards as if searching for something. They have forgotten hhow to'stll the heart and turn within for the inward vision, In fact they know the way of goiag forward, but not how t0 BsPY Budi Soriptares ‘withdraw. In controlling the traffic at cross-roads, we have the traffc lights, Gol and Stop! If there were oaly the Gol and not the Stop! accidents would be inevitable. The Stop! is cexsental, Modern people only strive to rush oa, asi they were all n'a horse-rce, and they have lost the power of withdraw- ing and reflecting. They go abeed and go thea, but in the end ‘here isa deadlock, a jam, and they fnish up pathetic victims of a spinal disaster. By paying attention to how to with- ‘liaw, by turning within and reflecting, one can reach the in cexhaustibl treasure there, can expericace directly the spiritual Paradise of Amida. (One has sometimes heard that to practise meditation itis necessary to retiretoa mountain away from society, or perhaps to bury oneself in some old temple, to discard humanity and become a so-called hesmit. OF course, it may be tht for the final training in secing one’s own nature end attaining en- lighteament it would in some cases be necessary for atime, bat this is not one’s objective. Zen must be to use that power ‘which grips the Zea meditation and to bring it direcly to beat upon and wivify our present daily life. Withdrawing into meditation, acd then advancing and handling aflars—this advancing and withdrawing, movement and rest, together, rust be Zen. ‘The Taoist book Sikondao says: “The rest in rest is not the real rest; there can be sest even in movement.’ An ancient ‘worthy says: ‘Meditation in movement isa hundred, a thous- ‘and, 2 million times superior to meditation at rest. In this way hae teaches the importaace of meditation in activity. "The Sutra teaches that by the practice of meditation the lake cof che heart becomes pure snd calm, and when the lke of the ordinary man’s heart becomes pure, it is the reflection of a Bodhisattva which appears within it. When the wellspring of the heart is purified, the wrong paths which otherwise appear asa result of his wrong actions, to that man become as if non- cxistent. How should there be wrong paths for him? “The Paradise of Amida Buddba is not fis.” As the phrase goes “This heart becomes one’s meditation room.’ The world of light, of virtue, appears, and now our daily life has a changed 136 Meditation meaning. Infact, for the fst ime our ordinary life becomes radiant with seal meaning. Many people have heard ofthe great psinter Tanya, whose work exists even to-day at che Myosin Temple. This i the story of the time when he palated the great dimgoa on the calling ofthe main hall of the Temple, the dzigoa which was his misterpiece and to-day is one of the art treasates of the world. At tht time the Mastar at the Myoshia Temple was the oelehrated Zen Master Guéo, femous atthe teacher of the Emperor, He had beard that the dragons painted by Tanyo ‘were so realistic that when a ceiling oa which one had been painted fell down by chance, some said it had been eaused by ‘the movement of the dragon’s tail. When the painting of the dragon at Myoshin was mooted, Gudo weat to the painter's hhouge and told him: ‘For ths special oceasioa I particuatly ‘want to have the painting ofa Znng dragon.” Naturally the painter was taken aback, ad seying: "This is most uacxpected. ‘Asa matter offct, Lam ashamed 0 say that T have aever seen a living dragon’ ~ would have sefused the commission. The Zea teacher, however, agreed tht it would be unreasonable to expect @ painting ofa liviag dragon from one who had never seen one, but told him to try to ave a look at one as soon as he could, The painter asked wonderingly: ‘Where can one see living dragon? Where do they dwell? ‘Ob, that’s nothing. At my place there are any aumber~ come and sce them aad paiat one, Taaya joyfully went with the teaches, and when they arrived st once asked: ‘Well, here Lam to see the dragons. Where are they? The Teacher, letting his gaze g0 round the room, replied: Plenty of them here; can't you see them? Whut «pity The printer, too, fle overcome with 2 feeling of regret, and in the event spent the next two years ‘with Gudo, practising Zen assiduously. One day something happened, and he rushed excitedly to the Teacher saying: “Thanks to you T have to-day seen the form of a live dragoal’ ‘Ob, have you? Good. But tell me, what did his zoar sound like? Ae this query agsin the painter ‘was at a loss, and for one farther your laboured om at his spiritual practices. What he painted at the end ofthat yets was aTBaddbic Seriptures the dragon of the Myoshin ‘Temple, a supreme masterpiece in the history of at, remarkable for its technique but far more for the life which the artist as infused into it It seems as if it contains the great Life which embraces heaven and earth, the ‘universe and man also, I¢ was to pierce through to this reality ‘hat the master painter Tanyo poured onthis hear’s blood for three years. But when he had one expetience of reality he bad ‘no need to seck any farther. “When one hears & story like tie ii indeed wonderful. But itis no easy thing, and we must not allow ourselves to be discouraged. Ie takes time before we can have a tate of the experience of Reality. The Sutra says: ‘Heroes become Bud- das with one tought, but the ly people are given the three collections of siptares to traverse’ 6b, Rosen Takeshina, Controlling the Mind ‘What was it shat Buddha wished to teach? Was it sagacity, ‘was it brilliat academic understanding? Was his aim to en ‘courage the reading of the scriptures, or asceticism, orauster- ities? In zealityit was none ofthese. He simply wished to show all living beings how to set in order body and mind. The method of doing this is given in the classic on meditation called Zezongi “Think of not thiaking of anything at all. How is one to think of not thinking of anything at all? Be without thoughts this is the secret of meditation.” Being without thoughts isthe object of Zen meditation; the conteol of body. and mind is orly a method of reaching it. When body and ‘mind have been controlled, then from the ensuing absence of thoughts re born naturally and rightly bsilizat understanding, perfect Buddho-wisdom, reading of the scriptures and devo tion, asceticism, and austerities. There are some who have too ‘hastily assumed that holy reading, devotion, orausteritieshave 1 value in themselves, but this is not the traditional Zea, as handed dowa through the great master Do-gen. ‘What is meant by absence of thoughts? ‘The living Semadbi ofall the Buddias is no other than that state of absolute absence of thoughts. Taking the words literally, one might think it meant to be like a tree or a stone, 358 Mediation butitis not hatatllFeannotbe understood by our conscious, ba cher shall we get by uneoscoce, We ean only Gasp iby expesincig it in ouneiocs, Beginacr when they St re that te secret of Zen eo be without thoughts bu that tcnnot be got by conscious cxby sic es dest sae 3 and are bevildeed: Now intend of wondesing how to, ior trying to understand i orto amlye fy the cnc ‘Ring Is telutl to ae eg Into dens giv op one body slick iemaas oct of te ken re Ou iscrimiating facies. ve cal cat them of £004 then ofl thefiedom om though wl come, which teas tht oUF own five atte appeaty and this eed Coligtcament. An ancient says‘ an the inporat thing isto stop the courte ofthe ent’ It mena to stop the won, ings of our empire consciostaess, te tee thoughts ides, and perceptions. A pret mater side "Ty to oe of thought. By thi alone eight or nine out often people wil attain the Way. Attaining the Way i sealing the Bada heart which is our own te ature The silane of the Bada beat Bes fort rom ouecves, he compassion of the Budd flows out ofthe Buddha hear within ox, We come to know tht he najstyof Bolas our owe agen coms ety jeg “The doctrine of Karma oe aspect of Buddhio. Ta this Aocttne, the whole phenomenal universe as peretred by ot is"undestood to be an eit, conmsponting to previous thoughts spezch, and plyical eons of the indivi and of al ving beings which sr the aes. ta it te hol. Phenomenal unre is expecened according to our Koran ‘Te toe forms of Karma atl action of bey gered though, canal be emfraced under the heading oF eos of theimind or baat: Whether is heart the Beda har or tos the ete which determines good orev for ws, And if we ony sue our ego and do at ct of the though the Budd heart does sot apese. "he re iealy of Zen tdi is how to sop the couse of the mind, how toe of tought, Some 0 #048 59Budist Scriptures tualf thousand years ago at Kusinara in India, the World- honoured One, Shakyamuni Buddh, was about to die. In the ical teachings to his disciples, the est phrase of the warnings about mind and senses is: “You must subjugate the mind.” ‘This does not mean the Buddha mind or Buddha heart, butt means the egoistic heart of the ordinary man who employs his ‘mind actively all the time. Was there ever any chameleon comparable to the human heart? Jost now it was happy and Inughing, but all at once iti ead, thea ia a zage about rome thing oF othes; of it wants to ext, orto sleep, to praise or t0 shader. In so-alled women’s gossip the confusions of the mind become noisily apparent as speech. And so far it may be all right, but then there also spring up terrible things, sobbery and murder alltransformations of the egoistic heart. ‘This is why ia the Consciousness Only school of Buddhism, all changes are called transformations of consciousness. ‘As to whether the heart in itself is good or bad, some say ‘good and some say bed, and these was also @ view among the ‘cients that it is neither. However that may be, what is clear is that our heats fom morning to evening in their cesseless ‘activity undergo thousands and millions of changes and trans- formations, good or bad. Reason and morality tll us to take every possible care that we do not sip into a wrong path, but instead strive to pul the eatsiage of our life on the right rozd, ‘An old poet sings: ‘When you fee t pulling, do not loose the seins of the cot of the heast, which would enter the evil paths” = and again ~‘In the cooking-pot of the world, cook well and ‘ot badly; the human heat is the free-moving inde’. Accord- ing to how much the free ladle is lifted and lowered, the things are cooked well or badly. The human heat is likewise Fundamentally free. Some say that itis important all the time to give attention to doing the sight thing, But Zea does not speak in this way. Ie is just a question of the Buddha heart sthich tells usto take a step beyond, to end the coursing ofthe heart, to cut off the thought. Once and forall we have to cat off the workng of the mind, which is the inner ego from ‘which evil emerges. Buddhism teaches tht the human heart has two aspects. They are, the pure heart and the impure 40 Pl RSE, SSeS Sg SE Se RS Gee CE SET Aes Maditation heart. But the heart in itself is aot twos itis only clasifed ia these two ways according to its workings. The pure heart is the pure heart of our own nature, our natural heart which is ‘not 2 whit different from the Buddha heart. Opposed to this is the impure heart which gives us n0 peace from morning till night, the egoistie heact of illusions, the passion-ridden heart. Because the selfish passionate heart is not natural, we are always afficted with suferings; endlessly this heart, absolutely eateless, leads ses xstry. Fundamentally our true beast, our true nature, s pure and infinite, like the moon clear in the blue sky. At some distant ‘time past our knowing, it was ‘ainted by passion and became the impure heart, something aot our real selves but which ‘came afterwards. But this which came afterwards becomes, predominant and sets at naught the true heart, just as the Concubine sets at aaught the zeal wife. How often one has read in the papers that the steward of some large estate, or the manager of a great firm pechaps, has set at naught bis smasters and using the money for himself bas brought ruin all round, Justin this way we entrust ourselves to the operations of the deluded and passion-ridéen heart, so thatthe teal mas- ‘ter, the Buddha heast, cannot even show its face, The thoughts Of the impure heart are topsy-turvy, for it sees reality as upside-down. The villains whoectas chief contributors to the delusion are what the World-honoured One called ‘the bei- gaads of the five senses". These five—eye, eat, nose, tongue, and body — receive all the tempting objects and convey them. to the impure heart in order to satisfy i. For this reason they are technically called ‘roots’, because just so the zoots of a ‘tree convey the sap to the branches and leaves to satisfy them. OF course the mischievous operation of the seases is not natural; their tre working is not wrong. But the impure heart ‘isuses them, and only lets them work in wrong directions. Asit is said in the Buddha's lst tenchings: “These five take the heact as their master’ So the wicked nature ofthe impure hieare is compared to a venomous serpent or a wild beast. Tt Dears off the life which should develop into the Buddha who is ourtrue nature. In our breasts coiled the poisonous serpent 14Bucbist Sriptures which is always bresthing out the fre of the three poisons, bringing on us agonies and sufferings. “To drive ovt the devilish impure heart end to enable the pure radiance to shine from the pure heart within us, the five senses have to be cut of. And hence itis said that we should cut off thought. How are we to do it? There are several methods, bat the Zen method is to sit in the meditation posture and swell with our breath and vitality the abdomen below the navel. In this way the whole frame is invigorated, Then we mecitate, discarding body and mind, Now the delusions which are the impure heart come up without ceasing. We should mai these fancies, coming one after another, the Koan (theme) ofourmeditation, What, afterall, isthis thought? ‘Where di it come from? We penetrate with the spear point of our meditation to the source of the successive fancies, Wha we practise sitting in this way repeatedly and siske ‘progress in meditation, then of itself the meditation becomes deeper and faller until theres no zoom for the fancies to show their heads. The practice is quite unrestricted, and the entry into the experience of euth is also uarestzcted; in the end the ‘wonderful vision appears of one’s trac nature, the experience of the absolute. This is called secing one's eal fice, aad itis suid that eight or nine out of ten people ean achieve it (in this ‘ery fe). The practice as described has nothing etifcial about it, bat though it seems easy it is not easy, and the old masters all had a hard time with it. Theze are many famous sayings about this, such as: ‘After winning a hundred battles, now T grow old in great peace’, or ‘How many times for your sake 0 enter the green dragon's cave where the jewel is hidden!” “Thete is another method. First in the sme way filling the whole body with vigous, we wrestle with a Kaun which the teacher gives us. The ‘not of Master Jo-Shu, the “xe in the forecourt’, the ‘true fice’, the ‘sound of one hand’ ~ any of them will do. Itis a question of using the Kear to practise oar ‘meditation with all the force of our will, one-poiatedly and without distraccion, If there is the lest litte bit of diserimina- ‘ing in this molitatioa, it will all completely. Suppose for instance we are meditating on the ‘Sound of One Hand’, 14a Meditation though we try to understand this with the disesiminating intellect, it will never be uadestood. We may think that we have understood, but this is no more thaa the understanding of the discriminating impuce heart, which thinks TT and ‘my? and ‘Ido ie. Zen meditation means to cutoff atthe root the tind which thinks ‘T uaderstand ie, and to enter the state ‘where there is no impure disemination, and that one who tests stisted atthe stage of inellectual understanding is far from the goal of Zea. We atc told to hear the sound of one hand, which alone exanot make a sound, and discrimination ot analysis obviously cannot understand it. The essential thing is that the whole body and mind should be taken up with the ‘Kaan and no other thought should beable to arise, so that aot only atthe time of meditation but standing and walking and sitting and ing the meditation must continse without break. ‘Then all unknown the power of the meditation becomes ripe. Abbot Rei-Ua, seeing the peach flowers, became enlightened, ‘and Zen Master Kyo-Gen at hearing the ezack of a bamboo, Ithappens at the moment our Karwa may direct. Heaven and cacth are oplit apart in an instant; as if a suice bed been ‘opened, suddenly we attain bliss and lif infinite, ‘Such was the enlightenment of the old masters and ofthis the Zezeg classic says: ‘Loosing and dvopping off body and ming, see before you your true satuxe.” But theze must aot be any relzation of attention; if there is even a slight wavering, then the darn does not ripen into the psychological moment, any more thaa in the case of dead man. Once one has penetrited completely into one of the Rect itis sufceat. The great Balightenments once for als f there hnad to be a repetition, it would not have beea complete Enlightcameat. OF couse there is nothing against a man ‘examining all the seventeen huncred Keane which exstin order to try the power of his vision ofthe rue self, but it does not ‘mean that one has to solve several of them in order to be enlightened. If in the way described one presses oa with bumning faith, throwing one’s whole power iato the medita- tion, then it is absolutly cortai that the time will eome when he eaters the living Samadi of al the Buddhas. To adopt the 145Budibist Scriptures method of Koss called the Zen of ‘Awaiting Enlightenment’ But in Soto Zen the practice é eolightenment, It ie just seditating earnest in the zealization of the Absolute a the Budidha himself aid, and itis not question of wrestling with the Kear and waiting for Bolightenment, We should be giate- fal for this prcice of earnest sitting ia meditation which is ‘the most important thing in the mental taining leading to our real good, the bringing out of the Buddha light from our Inmanity. If its done, thea naturally through the Buddha heart our human nature is elevated. There is no distinction bere of sharp or dull or clever oz stupid. Ie isa fact that any one, if he devotes himself wholehecetedly to spixitual media- ton without wavering, seaches the supreme sate. 44 CHAPTER 3 wIsDOM Now to wisdom (praia), te erown of all Buddbict endravor, Ie i an ateaps to penetrate fo the actal reality of things at bey are ‘Donses, (1) For a non-technical sntredsrtion 1 ta vash set have ones more rod on tbs Questions of King Milinda. In he course of bis dieusvons with the monk Negasena all the base probs of Buddhist wisdom are taced spon, atthe reader can 08 Fer bil In the Mabayana, widen then drecloped into ‘Parect Wirdo! (rajt-paramita), te “aizdome lich bar gone bayond’, or tran ‘eendental vision’. Prom the enorme literatura devated to thi opie T have eharen thee fairly sort toxte. (2) The Heart Sutra (e350) 4 an epitone of te whol dcring,wbich ix so condened that T hve aed sven bedings tn oder at Int slightly to clarify tb progoct’ ofthe argument. (3) Equal famous bs Diamnond Sutsa (. 350), from whicb Ihave seed sone ofthe mors ntlgbe parrager. Tey ‘axe boro been arranged frst in to order of the sages which a Bodhitativs has to go thronh, and tee of the atribute of Buddha ‘which are considera nth Sutra, Again te badigs are ney ox. ) Final thors is Rabulbhadra’s (e. 150) Hyman to Perfect ‘Wisdom, a well-knoam oan offer copied out at th begang of amcriis containing tects onthe Perfection of ideo. (5) The teaching on Perfect Wisdom dserminad the frter couse of Mahayana thnght. In Chive, iv the tocaled CBon schoo, it idaroent a fecon with Tanie iar, In Chapter awe ilasrated the aeitaionapect of Zen, Now ws it witdon-arpect by D. Ts ‘Suga’ ranlation of Sorta. 600) poem on Believing ia Mind’. Arébur Wale, who Bas tranclatd it under the ttl ‘On ‘Trasting in tbs Hoar in ry ‘Buddbst Text’ (No. 212) hss fo ‘its extremeelebrity in China ad Jspa He adds tat “toad be par, of curs, to farnich it wits an enorme commentary’ bt ‘hat be fee ‘that i gains, for the ordinary reader, by reraining {Bey yr Et et od tof 45 SES SG Sa Se ae Se eeBudibist Scriptures (6) Finally, from the fifth cotery onrd, the thinking on “Porfct Widow? combine in Nortbors Tada with age-old magical practices so form the Tatra, Ax jut on docnsat from te ast literatre of the Badbies Tantra give an extract fromthe fill translation of Sarah’ (c, 850} Poo, wbicb Dr Sualove bas contribared to my “Buddhiet Tact’ (No. 188). This mst sce bre, bcase th ball of this erature is coucadadelborately mysterious langage which ‘ould conoey mating othe averege reader. I. THE QUESTIONS OF KING MILINDA 1. Introduction Is tend of he Besta Grek ete wa a cy led Sagal prot centre of trade, Rivers ad hills ease i alight lndsaper sucrouaded ft, sod posted many putts gardens, woods, lakes and lotueponds, Te king wat linda man who wa leased, expericnced atligent and Competent, and ho tthe proper times caefll obrerved allt appropriate Brahmin ries, with epardt things past, fara an present, Ara drpotant he was batd to aes, hard fo overcore a he wi eeopnized axa prominent ecaiaa teacher ‘One day 4 aameross company of Asks, who lived ina ‘wel proeted spo inthe Himalayas, sents tesrenger 0 the Venable Nagtec, then athe Aroks Pack in Pata, asking Nim to comcyasthey wished osx hi, Nagase immediate} complied by vaishng from where he wat and miraculously Spring beove them, And the Achat said to Bis “That Hing Mids, Nagasena, conrtenty Resse the onder of thoaks with quetons snd counter question, with arguments ft counterargoment, Please go, Negeena, and susive him’ But Nagateca ceplied: ‘Neve ind jst this one ing ‘Milinda! Lal tae Kags of [adi would comme to me with thei Guertioas, I ould well dispose ofthe, and they would give {moe wouble afte atl You may goto Sagal witboo any fear whatever?” And the Elders weat to Sagal, lighting up 6 Witiom the city with their yellow robes which shone like lamps, and bringing with them the fresh breeze of the holy mountains, ‘The Venerable Nagasena stayed at the Sankheyya hermitage ‘together with 80,000 monks. King Milinda, accompanied by a retinue of soo Grecks, went up to where he was, gave him a friendly and courteous greeting, and sat on one side, Nagasena reruened Mi grestings, and hb courtesy plessed the King’s art. 2, THE DOCTRINE OF NOY-SELF 2, The chariot ‘And King Milinda asked him: ‘How is your Revezence knowa, and what is your aame, Sir? ‘As Nagesena 1 am known, O great king, and as Nagtseaa do my fellow religions habitually address me. But although pareats give such names as Nagaseaa, or Surasena, or Vitasena, or Sihasena, neverthe- Jess this word “Nagasens” is just denomination, a designe tion, a coaceptual term, a current sppellation, a mete name. For no real persoa cea hee be apprehended? But King Milinda explained: ‘Now listea, you joo Greeks and 8o,coo monks, this Nagaseaa tells me that he is aot areal person! How can Ibe expected to agree with that!” And to Negusena hae stid: I, most revesend Nagisena, ao person canbe appre- hexided in reality, who then, Task you, gives you what you require by way of robes, food, lodging, and medicines? Who is it that consumes them? Who is it that guards morality, piactses meditation, and realize the [fous] Paths and thelt Frits, and thereafter Nirvana? Who is it that kil living beings, takes what is not given, commits sexual misednduct, tells les, drinks intosicants? Who is i tht commits the ive Deadly Sins? For, if there were no person, there could be no ‘meritand no demerit; no doer of meritorious or demexitorions deeds, and no ageat behind them; no fiuit of good and evil eeds, and no reward or punisiment for them. If someon should kill you, O Venerable Nagaseaa, he would not commit any murder. And you yourself, Venerable Negasena, would uaBudlbist Siptures not be a seal teacher, or instructor, or ordained mone! You just told me thet your fellow religious habitually address you ss “Nagesena”, What then is this “Nagasens”? Are perhaps the hairs of the head “Negasena’"?’—‘No, great king? “Or pethaps the haics of the body?” ‘No, great king? ‘Or per- haps the nals, teeth, skia, muscles, sinews, bones, marrow, Kidneys, hear, liver, serous membranes, spleen, lungs, ites tines, mesentery, stomach, excrement, the bile, phlegm, pus, Fond, grease, fat, tears, sweat, spittle, snot, uid of the joints; usine, or the brain in the skull - are they this “Nage- Sena”? — ‘No, great king!” ~ ‘Or is form this “Nogasena”, oF fling, or perceptions, or impulses, or consciousness? ~ ‘No, ‘great king? ~ ‘Then is it the combination of form, feelings, Perceptions, impulses, andconsciousness?"—"No, great king!” = “Then is it outside the combination of form, felings, per- cxptions, impulses, and consciousness? —'No, great king] ~ “Then, aleas Tey, Tean discover no Nagasena a ll. Justa mere sound is this “Nagasena”, bat who is the real Nagasena? Your Reverence has told «lie, has spoken a falsehood There really is no Nagasenal? ‘Thereupon the Venerable Nagasena ssid to King Milinda: ‘Asa king you have been brought up in great refinement and you avoid roughness of aay kind. If you would wall at mid ay on this hot, burning, and sandy ground, thea your feet ‘would have to tread on the rough and gritty gravel and pebbles, and they would hurt you, your body would get tized, your mind impsired, and your awateness of your body would bbe associated with pain. How then did you come ~ on foot, or ona mouat? ‘I did not come, Six, on foot, but on a chariot.’ ~ ‘If you have come oa s chariot, then please explain to me what a chatiot is Is the pole the chariot?” — ‘No, reverend Sit!” ~ ‘Is then the axle the chariot? — ‘No, reverend Sic!" ~ "Is ie then the wheels, or the framework, of the fag-staf, or the yoke, or te reins, or the goad-stick?”~ ‘No, revezend Siz!" ~ "Then it the combination of pole, axle, wheels, framework, fag- staff, yoke, reins, and goad which is the “chariot”? reverend Sil’ ~*Then is this “chasiot” outside the combina 48 Wisdon tion of pole, axle, wheels, famework, fag-stalf, yoke, eins, and goad?” ~‘No, reverend Sie?’~ "Then, ask as T may, T can discover no chariot at all. Justa mere sound is this “chatiot”. ‘But what isthe real chariot? Your Majesty has told ali, has spoken a felschood! There really no chariot! Your Majesty is the greatest king in the whole of India. Of whom then are you afniid, that you do not spetk the truth?” And he ex- himeds ‘Now listen, you oo Greeks and 80,000 monks, this king Milinds tells me that he Ins wmne on a catlot. But whea asked to explain to me what a chutiot is, he cannot establish its existeace. How can one possibly approve of thet” ‘The five hundred Grecks thereepon applauded the Vener- able Nagatena and stid to king Milinda: ‘Now let your ‘Majesty get out of thae if you can!” ‘But king Milinda said to Nagusena: ‘I have not, Nagascna, spoken a falsehood, For i iin dependence onthe pate, the ale, the wheels, the framework, the fagstaf, ete, that there takes place this denomination “chariot” this designation, this conceptual teri, a current appelation and a mere name’.— “Your Majesty has spoken well about the chatiot, Tt is just so with me, In dependence on the thirty-two parts of the body ‘and the five Skandhas there takes place this denomination ‘Nagasena”, this designation, this concepteal term, a current appellation and a mere name. In ultimate reality, however, ‘his person cannot be apprehended. And this has been said by our Sister Vaji when she was face to face with the Lord: “Where all coostuent pars are present, ‘The word 's chariot is applied. So likewise where the ckandhas ar, “The tr a being’ commonly ie used’ Ie is wonderful, Nagasen, it is astonishing, Nagasenal ‘Most brilliantly have these questions beea answered! Weze the Buddha himself here, he would approve what you have sald, Well spoken, Nagasena, well spoken!” 2, Personal identity and rebirth ‘The king asked: ‘When someone is scbora, Venerable Nagasena, is he the same as the one who just died, or is he 9 BE RESTENOSISBudibist Seriptores another? ~"The Flder replied: ‘He is neither the same nor another’. ‘Give me aa illastatioal” ~‘What do you think, great king: when you were a tiny infant, newly born and quite soft, were you then the same as the one who is now {grown up?’ ‘No, that infant was one, I, now grown up, am another. ‘If that is so, then, great King, you have had no ‘mother, no father, no teaching, and noschooling!Do we then take it that there is one mother for the embryo in the frst stage, another for the second stage, another for the third, another forthe fourth, another for the baby, another for the grown-up man? Ts the schoolboy one person, and the one ‘who has Gnished school another? Does one commit a crime, Dutthe hands and feet of another are cut of? — ‘Certainly notl But what would you say, Reverend Sir, to all that?" The Elder replied: ‘I was neither the tiny infint, newly born and quite soft, or am I now the grown-up man; bat al these are comprised in onc unit depending on this very body.’ — ‘Give sme a simile" ~‘IE a man were to light a lamp, could it give lightthzoughout the whole night?” ~ ‘Yes, it could.’ ~ Ts now the flamie which buras in the frse watch of the night the same as the one which baras in the second?”—‘Its not the same.’— “Oris the Same which burns in the second watch the sume as ‘the one which burns ia the lat one?” ~ ‘It is not the same. — ‘Do we then take it that there is one lamp inthe ist watch of the night, another in the second, and another again in the third ‘No, itis because of just that one lamp thatthe light shines throughout the night.’ ~ ‘Tiven so must we understand the collocation ofa series of successive dharmas. At rebirth cone dharma arises, while another stops; but the two processes take place almost simultaneously (Le. they are continuous) ‘Therefore the frst act of consciousness ia the new existence is neither the same as the last act of consciousness in the previous existence, nor is it enother.’~‘Give me another simile!" ~‘Milk, once the milking is done, turns after some ‘time into curds; from curds it turns into fresh butter, and from fresh butter into ghee. Would it now be correct to say that the milk is-he same thing as the cards, or the fresh butter, co the ghee? ~'No, it would not. But they have been pro- 150 Wisden duced because of it? — ‘Just so must be understood the callo- ‘ation of a series of successive dharmas’? 20, Personal identity and Karma ‘The king asked: ‘Is there, Nagasena, any being which passes on from this body to azother body? —‘No, your smjesty? ~IE there were 0 passing on fom this body to another, would not one then in one’s next life be freed from the evil deede committed in the pact? ~ ‘Yes, that would be 10 if one were not linked once again with a new organism. But since, your majesty, one is linked once again with a new organism, therefore one is not freed from one’s evil deeds.’ — ‘Give me a similel’~ ‘If « man should steal another man’s mangoes, would he deserve 2 thashing for that?” — ‘Yes, of ourself ‘But he would not hive stolen the very sime mangoes as the other one had plnted. Why thea should he descrve a thrashing ? ~ ‘For the sesson thatthe stolen mangoes hhad grown because of those that were planted.’ ‘Just 50, your majesty, it is because of the deeds one does, whether pure for impute, by means of this psycho-physical organism, that cone is once again linked with anocher psycho ‘organ ism, and is not feed from one’s evil deeds."—"Very good, Nagasenal 3+ THE FIVE CARDINAL VIRTUES ‘The king ssid: Is it through wise attention that people become exempt from further rebirth?” ~ ‘Yes, that is due to ‘wise attention, and also to wisdom, and the other wholesome harmas,’ ~ ‘Batis not wise attention the same as wisdom? — ‘No, your majesty! Attention is one thing, and wisdom an other, Sheep and goats, oxen and bufaloes, camels and asses have attention, but wisdom thy have not? ~‘Well put, Nagasenal? “The king said: “What is the mark of attention, and what is the mark of wisdom?’ ~ ‘Consideration is the mark of atten toa, cutting off that of wisdom,’ ~ ‘How is that? Give me a rBuddhist Soriptares simile ~ ‘You know barley-reapers, I suppose? "Ves, Ido’ ‘How then do they reap the basley?” ~‘With the left hand ‘hey seize a bunch of batley, in the sight hand they hold a sickle, and they cat the barley off with that sickle” ~ ‘Just s0, your iajesty, the Yogia seies his mental processes with his ‘tention, and by his wisdom he cuts off the deGlemeats.— “Well put, Venerable Nagasenal” ‘The king tid: ‘When you just spoke of “the other whole- some dhermas", which ones dd you mean? ~T meant morality, fth, vigour, mindfulness, and concentration. — ‘And what is the mark of morality? ~ ‘Morality as the mark Of providing a basis for all wholesome dharmas, whatever ‘they may be When bused on monlity, all the wholesome datas willot dwindle away. ~ ‘Give me an ilustration! — “Ag all plants and animals which increase, grow, and prospes, do so with the earth as theie support with the earth as their basis, just so the Yogin, with morality as his suppor, with sorlity as his basis, develops the five cardinal virtucs, ie the cardinal virtues of fit, vigour, mindless, concentra~ ton, and wisiom. “Give mea farther illustration?” ‘As the builder ofa city whea constructing a towa frst of all leas the site, removes all stumps and thorn, aad levels, ity and only efter that be ays out and marks off the roads and ‘xosszoads, nd so builds the city. Bven so the Yogin devel- ops the five cadnal vztues with morality as his support, with sorality as his bass” “The king sid: “Whats the mack of fish? ~ ‘Taich makes serene, and *t leaps forward.’ —‘And how does faith make serene?’ — “When fit arises it arrests the [Sve] Hindzances, and the hear: becomes free from them, clear, serene and un disearbed? ~ Give mean ilustation? ~‘A universal monarch sight oa his way, together with his fourfold zemy, cross over ‘small stream, Sttred up by the elephants and horses, by the chariots end infantry, the water would become disturbed, agitated and maddy. Having crossed over, the universal monarch would order his men to bring some wate for him to sink. But the king would possess. a mictcalous watercleazing 152 We RESIS TELS UH SRR Es SMM LR SRM ee CORON eM LOE Si Sn ee ech Casa ee SEE Wisdom gem, and his men, in obedienge to his command, would throw it into the stream. Then at once all fragments of vegetation ‘would flost away, the mad would settle at the bottom, the streaim would become clear, serene and undisturbed, and fit to be drunk by the universal monarch. Here the stream corresponds to the heart, the monarch’s men to the Yogin, the fragments of vegetation and the mud to the defilements, and the miraculous water-cleuting gem to faith’ ‘And how docs Guid leap forward?" ~ “When the Yogin sees that the hearts of others have been set free, he leaps for- ‘ward, by way of aspiration, tothe various Fruits of a holy life, ‘and he makes efforts to attain the yet unattained, to find the yet unfound, to realize the yet uncealized.’—"Give me an illustration? ~ ‘Suppose that 2 great cloud were to burst over hillslope. The water then would fow down the slope, would first fillall theil?’s clefts, Gssures, and gullies, aad would thea run into the river below, making its banks overflow on both sides. Now suppose further that a great crowd of people had come along, and unable to size up either the width or the depth of the river, should stand frightened and hesitating on the bank. But then some man would come along, who, con scious of his own strength ané power, would firmly tie on his Join-cloth and jump across the river. And the great crowd of people, seeing him on the other side, would cross likewise. Even so the Yogin, when he lus seen that the hearts of others hhave been set free, leaps forward, by aspiration, to the vasious Fruits of the holy life, and he makes efforts to attain the yet ‘unattained, to find the yet uafound, to realize the yet unreal ‘zed. And this is what the Lordhas sei in the Sampnite Nibaya’ “By futh the food is exossed, By wakefulnes the sea; By vigour ills passed By wisdom ckansed is he”? ‘Well put, Negasena!” ‘The king asked: ‘And what is the mark of sigear? ~ ‘Vigour props up, and, when propped up by vigour, all the wholesome dharmas do not dwindle away.’ ‘Give me a 353Budiist Scriptures simile? ~ ‘Ifa man's house were falling down, he would prop itup witha new piece of wood, and, so supported, that house ‘would not ealapse” "The king asked: ‘And what is the mark of mindfalees? — ‘Calling to mind and taking up.” ‘How is alling to mind a mark of mindfulness?” ~ "When sindfulness asses, one calls to mind the dharmes which participate in whats wholesome and unwholesome, blameable fad blameless, Inferior and sublime, dale and light, Le. these are the four plicatioas of mindfulness, these the fous sight forts, these the four roads to peychic power, these the five ‘cardinal virtues, these the five powers, these the seven limbs of enlighteament, this isthe holy eightfold path; this i calm, this insight, this Enowledge and this emancipation, Thereafter the Yogin teads those dharmas which should be teaded, and bee does not zend those which should aot be tended; he pase takes of those dharmas which shouldbe followed, and he does not partake of those which should aot be followed. It is in this sense thit calling to mind is a mark of mindfulness’ — ‘Give me a similel"—‘It is like the treasurer of a universal monarch, who eich moraing and evening reminds bis royal raster ofhismagnificeat assets: “Somaayelephants you have, so many hories, so many chatiots so much infantry, so many gold coins, so much bullion, so much property; may your majesty bear this ia mind!” In chs way he calls to mind bis raster’s wealth’ “And how does mindfulness take up? ~‘When mindfulness arises, the outcome of beneficial and harmful dharmas is examined ia this way: “These dharmas are beneficial, these harmful; thee dharmas are helpful, these unhelpful.” There- after the Yogia removes the harmful dharmas, and takes up the beneficial ones; he removes the unhelpful dharmas, and takes up the help ones. It is inthis sense that mindfulness takes up’ - ‘Give mea comparison? ~ ‘isle the invaluable adviser of a waiversal monarch who knows what ie beneficial ‘and what harmful to his yal master, what is helpful and what unhelpful. Thereafter what is harmful and unbelpfal can be removed, what is beneficial and helpful can be taken up.” 14 OE SMI ER UE UI Wisdom “The king asked: ‘And what isthe mark of coueration? — “te stands at the head. Whatever wholesome dhacmas there say be, they all ate headed by concentration, they bend towards concentatioa, lead to concentration, incline to con czntrtion. ~ ‘Give mea comparison? ~ Tes as with a build ing with a pointed soof: whatever rafters there are, they all, converge on the top, bead towards the top, mect at the top, tad the top occupies the most prominent place. So with com (entiation hn sclation to the other wholesome dhasmas’ ‘Give me a further comparison!” — Tf a king were to enter battle with his fourfold army, then all his troops ~ the ele- pants, cavalry, chariots, and infuntry—would be headed by. him, and would be ranged around him. Such isthe postion of concentration in relation to the other wholesome dharmas’” “The king then asked: “What then isthe mack of wisdom? ~ “Cutting offs, as I said before, one mark of wisdom. In adai- tion it illuminates’ ~‘And how does wisdom illuminate? “When wisdom azises, it dispels the darkness of ignorance, generates the illumination of knowledge, sheds the light of Cogaitioa, and makes the holy traths stand out clearly. There alter the Yogio, with his comet wisdom, can see impermaa- ence, il, and adtself ~‘Give me a comparison!’ ‘It it like 4 lamp which « man would take into a dask house. It would dispel the darkness, would iluminate, shed light, and make the forms in the house stand out clealy? — ‘Well put, Noga senal? 4vEMANCIPATION AND NIRVANA 14a, Problems of Nirvana “The king asked: Ts cessation Nirvana ~ “Yes, your majesty” = iow is that, Nagnsena? ~ ‘All che foolish common people take delight in the senses and their objects, are impressed by them, are attached to them, Ia that way they are catried away by the flood, andareaot sot fee from birth, ld age, and death, from grief, mentation, pain, sadness, and despair—they ate, Tsay, not set free fiom sufering. But the well-informed holy 355Bucldbist Seriptores disciples do not take delight in the senses and their objects, are not impressed by them, are not attached to them, and in consequence their craving ceases the cessation of exaving leads successively to that of grasping, of becoming, of bith, of old age and death, of grief lamentation, pain, sadness, and despair ~ that isto say to the cessation of allthis mass of il, ‘eis thus that eesation is Nirvana.’ ~ ‘Very good, Nagasena?” ‘The king asked: ‘Do all win Nirvana? ~‘No, they do not. nly those win Nirvana who, progressing cotrectly, know by their superknowledge those dharmas which should be known by superknowledge, comprehend those dhasmas which should be comprehended, forsake those dharmas which should be forsaken, develop those dharmas which should be developed, ‘and realize those dharmas which should be realized.’ ~ “Very good, Nagasenal? ‘The king asked: ‘Do those who have not won Nirvana know how happy a state itis?” ~ ‘Yes, they do.’ ‘But how can one know this shout Nirvana without having attained it?” ‘Now what do you think, your majesty? Do those who have sot had their hands end feet cut off now how bad its to have ‘them cut off? ~"Yes,they do.’— ‘And how do they know it?” ~ ‘From heating the sound of the lamentations of those whose hnands and fect heve been cut off? ~ ‘So it is by hearing the ‘words of those who have seen Nirvana that one knows it to be 2 happy state,’ — Very good, Nagasenal” 4b. The natere of Nirvana King Milinda caid: T will grant you, Nagasena, thet Nic- ‘vana is absolute Ease, and that nevertheless one cannot point 1 its form or shape, its duration of size, either by simile or explanation, by reason or by argument. But is there perhaps some quality of Nirvana which it shazes with other things, and ‘which lends itselfto a metaphorical explanation?” ~ Tts form, ‘O king, cannot beelucidated by similes, bu its qualities can.’ “How good to hear that, Nagaseral Speak then, quickly, so that I may have an explanation of even one of the aspects of Nirvanal Appesse the fover of my heart! Allay it with the cool sweet breezes of your words!” 156 Wisden ‘Nirvana shares one quality with the lotus, two with ‘water, three with medicine, ten with space, three with the wishing jewel, and five with mountain peak. As thelousis unstained by water, so is Nirvara unstained by all the defle- ments. — As cool water allays feverish heat, s0 also Nirvana is cool and allays the fever of all the passions. Mozeoves, 23 ‘water removes the thirst of men and beasts who are exhausted, parched, thirsty, and overpowered by heat, so also Nirvara removes the eraving for scasuow enjoyments, the craving for farther becoming, the craving for the cesation of becoming. — ‘As medicine protects from the torments of poison, so Nirvana from the torments of the poisonous passions, Moreover, as ‘medicine puts an end to sickness, so Nirvana to all sufferings. Finally, Nirvana and medicine both give security. ~ And these are the ten qualities which Nirvana shares with space, Neither is bor, grows old, dies, passes away, oris reborn; both are ‘unconquerable, cannot be stolea, are wasupported, are roads respectively for birds and Achats to journey on, are un- obstructed and infinite. Like the wishing jewel, Nirvana ‘grants all one can desise, brings joy, and sheds light. As a ‘mountain peak is lofty and exalted, so is Nirvana. Asa moun tain peak is unshaleable, so is Nirvana. As a mountain peak is inaccessible, so is Nirvana inaccessible to all the passions. ‘As no seeds can grow on a mountain peak, co the seeds of all ‘the passions cannot grow in Nirvana. And finally, as a moun- tin peae is free from all desire to please or displease, 20 is ‘Nirvana.’—‘Well said, Nagasenal So it is, and as such T accept it? 46. The realization of Nirvana King Milinda said: ‘In the world one can see things pro- ‘duced of karma, things produced from a cause, things pro- duced by nature. Tell me, what in the world is not born of [karma ora cxuse, or of nature?” “There are two such things, space aad Nirvana.’ ~ Do not, Nagasena, corrupt the Jin’s ‘words, do not answer the question ignorantly? ~ “What did I say, your majesty, that you spedk thus to me?*— ‘What you said about space aot being born of karma, of from a cause, oF BTBucibist Scriptures from nature, that was correct. But with many hundreds of ‘arguments has the Lord proclaimed to his disciples the way to the realization of Nirvana -and then you say that Nirvana is sot bora of a cause? — ‘Tes true that the Lord has with maay Ihundlreds of arguments proclaimed to his disciples the way to the realization of Nirvana; but that does not mean that he has spoken of 2 cause for the production of Nirvana.” ‘Here, Negasena, we do indeed enter from darkness into sreater darkness, from a jungle into a deeper jungle, from a thicket into a derser thicket, inasmuch as we are given a cause fos the realization of Nirvana, but no cause for the production of that same dharma (je, Nirvana). If there isa cause for the realization of Nirvana, we would also expect one for its pro- duction. If there isa son’s father, one would for that reason also expect the father to have had a fathers f there is « pupil's teacher, one would for that reason also expect the teacher to have had a teacher; if there isa seed for a sprout, one would fos that reason also expect the seed to have hada seed, Just s0, if there is cause forthe realization of Nirvana, one would for that reason also expect @ cause for its production. Ifa tree o creeper bas « top, then for that reasoa it must also have a riddle anda root. Just 0, if there isa eause for the realization of Nirvana, one would for that eason also expect a cause for its production’ - ‘Nirvana, O king, is aot something that should be produced. That is why no cause for its production has been'proclained,’ — ‘Please, Nagasens, give me a reason, convince me by an argument, o that I cin understand this point!” ‘Well then, O king, attend carefully, listen closely, and T will tell you the rasoa for this. Could @ man with his natal strength go up from here tothe Himalaya mountains” ~ "Yes, he could.’~ ‘But could that man with his natural strength bring the Himalaya mountains here? —‘No, he could not” ~ “Just soit is possible to point out the way to the realization of Nirvama, bat impossible to show a enue fr its production. Could a man, who with his natural strength has crossed in a boat over the great ocean, get to the farther shore?” ~ "Yes, he could.’~ ‘Bat could thet man with his natural strenght x8 Wisden bring the farther shore of the greet oosan here?"—‘No, he could mot.’—‘Just so one can point out the way to the realization of Nirvana, but one cianot show a cause for its production. And what is the seaton for that? Because that dliarma, Nisvana, is unconditioned.’ Is thea, Nagaseaa, ‘Nirvana unconditioned? - ‘So its, O king, unconditioned is ‘Nirvana, not made by anything, Of Nirvana one cannot say that itis produced, oF unproduced, or that it should be pro- duced; that itis pest, or futare, of present; or that one cam become aunce of it by the eye, or the eat, oF the nose, oF the tongue, or the body.’ “In that cise, Nagasena, you indicate Nirvana as a dharma which is aot, and Nirvana does not exist?’ ~ ‘Nirvana is something which is, It is cognizable by the mind. A holy disciple, who Ins followed the right road, sees Nitvana with a mind which is pure, sublime, stright, unimpeded and disinterested: - ‘But what then is that Nir- vvana like? Give me simile, and convince me by arguments. For a dharma which exist) can surely be illustrated by @ ane ‘Ts there, great king, something called “wind”? ~ Yes, there is such a thing” ~ ‘Please, wil your majesty show me the ‘wind, its colour and shape, and whether it is thin of thick, Tong or short? ~ ‘One cannot point to the wind like that. For the wind does notlend itself to being grasped with the hands, or to being touched. But nevertheless there is such a thing 2s “wind”,’~ Sf one cannot poiat to the wind, one might con clude that these is no wind at all’ ~ ‘But I know, Nagasena, that there is wind, Tam quite convinced of it, in spite of the fact that I cannot point it out’ — ‘Just so, your majesty, there is Nirvana, but one cannot point to Nirvana, cither by its colour of its shape.’—‘Very good, Nagaseos. Clear is the simile, convincing is the argument. So itis, and so Lccept it: there is a Nirvana.” 44. The saints and their bodies ‘The king asked: ‘Does someone who is no more reborn feel any unpleasant feelings” ~The Elder replied: ‘Some he feels, and others not.’— ‘Which oaes does he feel, and which 159Buddhist Scriptures cones not? ~ ‘Ke feels physical, but not mental pain.” —‘How is that? — “The causes and conditions which produce feelings of physical pain have not ceased to operate, whereas those which produce feelings of mental pain have. And so it kas been said by the Lord: “Only one kind of feelings he feels, physical, and not mental.””~‘And whea he feels a physical pain, why docs he not escape into final Nirvana, by dying quiclly?’—‘An Arbat has no more likes or dislikes. Athats do not chake dowa the unsipe fruit the wise wait for it to iature, And so it has been said by the Elder Sariputea, the Dharma’ genesal: “Ts not death, i is not le cherish servant waiting for his wage. not life I cherish, 2, fn mindfuloess and wisdom steeped.”* ‘Well put, Negasena!” ‘The king asked: ‘Is the body dear to you rechuses* ~ ‘No, it is not’ ~ ‘But why then do you look after it, and cherish it so?’ ~ ‘Has your majesty somewhere and at some time in the ‘course of a battle been wounded by an arrow?’ — "Yes, that Jas happened.’—‘In such cases, is not the wound anointed ‘with salve, smeised with oil, and bandaged with fine linen” — “Yes, so it is’— Ts then this treatment a siga thot the wound is dear to your majesty? ‘No, it is not dear to me, but all this is done to it so that the flesh may grow again.’ ~ “Just so the body is not dear to the recluses. Without being aitached * to the body they tale care of i for the parpose of making « holy life possible. The Lord has compered the body to wound, and so the recluses take care for the body as for a ‘wound, without being attached-to it. For the Lord has suid: “A domp shin hides i, but it fs @ wound, large, with nine cpeaings, All around 't oozes impure sod evibamelling matter”? “Well answered, Nagasenal? ‘The king asked: ‘What is the diference between tomeone 160 Pe EERE OSES Ss SUE MME ES SSO SCR TCO ee ge Wisdowe ‘with greed and someone without greed? -“The one is at- tached, the other unattached.’ ‘What does that mean?” — “The one covets, the other does not’ ~ ‘As I see it, the greedy person and the one who is free from greed both wish for agreeable food, and acither of them wishes for bad food.” ~ ‘But the one who is not free from greed eats his food while experiencing both is taste and some greed for tastes; the one ‘who is free from greed eats his food while experiencing its ‘uste, but without having any greed for it -‘Very good, Nagesenal” ‘The king asked: "For what reason does the common world- ling suffer both physical and mental pain?” - ‘Because his thought is so undeveloped. He is ike a hungry and excited ox, ‘who has been tied up with a weak, fragile and short piece of straw or creeper, and who, when agitated, rushes off taking his tether with him, So, someone whose thought is undevel- coped, gets agitated in his mind when a pain arses in him, and his agitated mind bends and contorts his body, and makes it ‘writhe. Undeveloped ia bis mind he txembles, shrieks, and cxies with terros. Thisis the reason why the common worldling suffers both physical and meatal pain.’ ‘And what is the xeasoa why Arhats feel only one ind of feelings, physical and ‘not mental?’ ~ ‘The thought of tae Achats is developed, well, developed, itis tamed, well tamed, itis obedient and discip- lined. When iavaded by a painfal feeling, the Arhat fixaly grasps at the idea of its impermanence, and ties his thought to the post of contemplation, And his thought, ted to the post of contemplation, does not tremble or shale, remains stead- fast and undistuebed. But the disturbing infucnce of the pain, nevertheless, makes his body bead, contorts it, makes it ‘writhe : “That, Nagasena, is indeed a most wonderful thing in this ‘world, that someone's mind should remain unshaken when his body is shaken, Tell me the reason for that!” ~ ‘Suppose, yourmajesty, thet there isa gignatic tee, with trunk, branches, ‘and leaves, IFit were hit by the force ofthe wind, is branches ‘would shake, but would the trunk also shake? ~ ‘No, Venes= able Sis “Just go the thought ofthe Athae does not tremble 161Buclbise Soriptures or shake, like the trunk of the gigantic tree’ Nagacens, most admirable, Nagasena!? 5+ Conclusion ‘The king, ab 2 result of his discussions with the Venerable ‘Nagesena, was overjoyed and humbled; be saw the value ia the Buddla’s religion, geined confidence ia the Tziple Jewel, lost his spikiness and obstinacy, gained faith in the qualities of the Elder i his observation of the monastic rules, his spiritual progress and his general demeanour ~ became trust- ing and resigned, free from conceit and arrogance. Like 4 cobra whose fangs have been drawa, he suid: ‘Well sid, well ssid, Nagasenal You have answered my questions, which ‘would have given scope to a Buddha, you have answered them welll Apart from the Elder Seripatra, the supreme general of the Dharma, there is no one ia this religion of the Buddha who can deal with questions as well you do. For- give my transgressions, Nagasena! May the Venerable Naga- Sena accept me 25a lay-follower, as one who takes his refuge with the Triple Jewel, from to-day onwards, as long as I shall live!” 2. THE HEART SUTRA I. The invocation ‘Homage to the Perfection of Wisdom, the lovely, the holy! TL. The prologue Avalokita, the holy Lord ind Bodhisattva, was moving in the deep course of the wisdom which bas gone beyond. He looked down from on high, he beheld but five heaps, and he saw that in their own-being they were empty. UL, Tie diahetics of emptiness, First stage Here, © Satiputra, form is emptiness, and the very empti- ness is form; emptiness does aot differ from form, form does 162 Wisdeoe not differ from emptiness; whatever is form, that is emptiness, ‘whatever is emptiness, that is fom. The same is true of feel. ings, perceptions, impulses, and consciousness, IV. The diahcties of emptiness. Sond stage Here, O Sasipota ll dharmas are marked with emptiness; ‘they are not produced or stopped; not defiled ot immaculate, ‘ot deficient ox complete, ‘V. The daletcs of emptiness. Third stage ‘Therefore, O Sariputra, in emptiness there iso form, not fecling, nor perception, nor impalse, nor consciousness; no ye, ea, nose, tongue, body, mind; no forms, sounds, smells, tastes, touchables or objects of mind; no sight-organ-clement, and so!forth, until we come to: no mind-consciousnestle- ment; there is no ignorance, no extinction of ignorance, end 0 forth, until we come to: there is no decry and death, no extinction of decay and death; the: is no suferng, no origina- tioa, 20 stopping, no path; there is no cognition, no attain- rent, and no aon-attainmeat. Vi. The concrete embodiment and practical basis of emptiness ‘Therefore, O Satiputra, i is bicause of his indiference to soy kind of personal attainment that 2 Bodhisattva, through having relied on the perfection of wisdom, dwells without ‘thought-coverings. In the absence of thought-coverings he Jas not been made to tremble, he has overcome what can upset, and in the end he aetainst9 Nirvana. ‘VIL, Fad! emptiness is the basis alo of Buddbabood All those who appear ai Buddhas in the three periods of time fully awake to the utmost, eight and perfect eolighten- ment because they have relied on the perfection of wisdom, ‘VUIL. Tie deaching brought within roach of th comparatively ‘amalightened "Therefore one should know the Pzxjiaparamita as the great spell, the spell of great knowledge, the utmost spell, the 63Buddhist Seriptures ‘unequalled spel, allayer of all suffering, ia truth — for what, ‘could go wrong? By the Prajfiaparamita has this spell been dlivered. It rurs like this: Gone, Gone, Gone beyond, Gone altogether beyond, O what an awakening, All Haill ‘This completes the Heart of Perfect Wisdom. 3. FROM THE ‘DIAMOND SUTRA’ ‘The Bodbisattoa and Dipankara ‘The Lord asked Subhuti: What do you think, was there any dharma which ewoke the Tathagnta, when he was with the ‘Tathagata Dipenkara (see page 20) to the utmost, right, and perfect enlightenment? Subbuti replied: As I understand the meaning of the Lord’ teaching, this was not due :o any dharma, ~ The Lord ssid: So it is, Subhuti, so itis. If again, Subhuti, the Tathagata had fully known any dharma, then the ‘Tathagata would not have predicted of me: ‘You, young. Brahmin, will in @ future period bea Tethapata, Arhat, Fully Enlightened, by the name of Shakyamuni!’ But he made this prediction because it is aot through any dharma that the ‘Tathagata, the Athat, the Fully Ealightened One has fully known the utmost, right, and pesfect enligbtenment. The initial vow of a Bodbisattoa ‘The Lord stic: Here, Subhuti, someone who bas set out in the vehicle of a 3odhisattva should thinkin this manner: ‘As ‘any beings as there are in the universe of beings, compre ‘bended under the term “beings” ~egg-boza, bora fromawomb, ‘moisture-born, or miraculously bora; with or without form} ‘with perception, without perception, of with neither percep tion nor no-perseption~as far as any conceivable form of beings is conceived: all these T most lead to Nizvan, into that Realm of Nirvana which leaves nothing behind. And yet, although innumerable beings have thus beea led to Nirvana, in fact no being at all bas been led to Nirvana.” And why? fin a Bodhisattva the notion of a “being” should take place, he could not be called a ‘Bodhi-being’. And why? He is not 164 : Wisdom to be called a Bodhi-being, in whom the notion of a self or of 4 being should take placs, or the notion of a living soul oz 4 person, ‘The practice of perfect giving ‘Moreover, Subhuti, a Bodhissttea who gives gifs should ‘not lean on anything, of anywhere, When he gives gifts be should not be supported by sightobjects, sounds, smells, tastes, touchables, or mind-objects. For, Subbu, the Bodhi sattva, the great being should give gifts in such a way that hie is not supported by the notion ofa sign. And why? Because the heap of merit of that Bodhi-being, who unsupported gives 1 gift is not easy to measure, The practice of perfect patience ‘Moreover, Subht, the Tathagra’s petfection of patience fs really « nom-perfection, And why? Bocuse, Sabhut, when the king of Kali cat my Sesh from every limb, at that time 1 Jud no notion of a self a being, «rou, or «person In fact I fad no notion or nom-aotion at all. And why? If, Subhuti, t that time I had ad notion of sel, Twosld alo have coa- ceived il-wilet thet time. And lkewise if Thad had a action of being, soul, ora person. And why? By my supemnataral Knowledge I know the past, aod tat five hundred births ago L ‘wasthe Rishi ‘Preacher of Pion’, and forhermore thet hea tls01 fad no notion of a self «being, a soul, or person. ‘The Bodbisatta’s final Nirvana ‘Therefore then, Subhuti, the Bodhisattva should prodace ‘an unsupported thought, ie. e thought which is nowhere supported, a thought unsupported by sights, sounds, smell, tastes, touchables, or mind-objects, ‘The Bodbicattua as a fully enlightoed Buddha ‘The Lord asked: What do you think, Subhuti, is there any dharma which the Tathagata has fully known as the utmost, sight, and perfect enlightenment, or is there any dharma 165Buclibise Scriptures which the ‘Tathagata has demonstrated? = Subhuti replied: No, not as T uaderstand what the Lord bas said. And why? ‘This dharma wich the Tathagata has fully knowa or demon- strated ~it cannot be grasped, it cannot be talked about, itis ncither a dharma nor a non-dharma. Aad why? Because an Absolute exalts the Holy Persons. ‘The Buddba’s plysical body ‘The Lord atked: What do you think, Subhuti, can the “Tathagata be seen by means of his possession of marks?— Subluti repliee: No indeed, O Lard, aot as I understand ‘what the Lord has taught, ~The Lord ssid: Well said, well said, Subluti So it is, Subhuti, go it is, a you say. For ifthe ‘Tathagata were one who could be seen by his possession of the thirty-two Marks, thea also the universal monarch would bbe a Tathagata, Therefore the Tathagata is not to be seen by means of his possession of Marks, And farther the Lord taught on that occasion the following stanza: “Those who by my Form did see me, And those who followed me by voice, ‘Wrong the efforts they engaged in, ‘Me those people will aot see, ‘The Buddba as the Tathagata ‘Whosoever says that the Tathageta goes oz comes, strads, sits, or lies down, be does not understand the mesning of my teaching. And why? “Tathagata? is called one who has not gone to anywhere, and who has not come from anywhere. ‘Therefore is be called ‘the Tathagata, the Ashat, the Folly Enlightened Ore’, The Budidba as 0 teacher ‘The Lord asked: What do you think, Subhuti, doesit occur ‘to the Tathagata that he bas demonstrated dharma ?— Subhuti replied: No indeed, O Lord, it does not. -‘The Lord said: ‘Whosoever should say that ‘the Tathagata has demonstrated 166 Wisdom dharma’, he would speak falsely, he would misrepresent me by seizing on what is not thers. And why? One speaks of ‘demonstration of dharma’, Subhuti, but there is not any dharma which could be apprenended as demonstration of dharma. The Badia as saviour ‘What do you thinly Subhuti, does it occur to a Tathagata that he has set beings free? Not so should one see it, Subhuti. ‘And why? There is not aay being whom the Tathagata has tet free, For if there had been aay being to be set free by the “Tathagata, then surely there weuld have been on the part of the Tathagata a seizing on a self, a being, a soul, a person. One speaks of seizing on a self, but as « no-seizing, Subhuti Jas that been taught by the Tethagata. And yet it has beca, ‘seized upon by foolish common people, One speaks of ‘foolish, common people’, but as really no people have they been ‘aught by the Tathagatz, Ther-fore are they called ‘foolish common people’. ‘The application tothe present dey Subhuti asked: Will there be any beings in the fature period, in the lst time, in the last epoch, in the last five Inuadred years, atthe time ofthe collapse ofthe good doctrine, who, when these words of the Sutra are being taught, will understand their truth? The Lord replied: Do not speak ‘thus, Subhuti! Yes, even then there will be such beings. For even at tha time, Subhuti, there will be Bodhisattvas who are gifted with good conduct, gited with virtuous qualities, gifted with wisdom, and who, vhen these words of the Sutza are being taught, will understand theiz truth, And these Bodhisattvas, Sublaoti, wil no be such as have honoured only one single Buddha, nor such as have planted their roots of ‘exit under one single Buddha only. On the contrary, Sub- Inut, those Bodhisattvas who, when these words of the Sutra are being taught, will nd even one single thought of serene faith, they will be such as have honoured many hundreds of 16Buddhist Seriptures thousands of Buddhas, such as have planted their roots of merit under many hundseds of thousands of Buddbas. Known they are, Subuti, to the Tathagata through his Baddha- cognition, seen they are, Subbuti, by the Tathagata with his Budaha-