The Gospel of Buddha, by Paul Carus

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X. URUVELĀ, THE PLACE OF MORTIFICATION.

The Bodhisatta went in search of a better system and came to a settlement of five bhikkhus in the jungle of Uruvelā; and when the Blessed One saw the life of those five men, virtuously keeping in check their senses, subduing their passions, and practising austere self-discipline, he admired their earnestness and joined their company.1

With holy zeal and a strong heart, the Sakyamuni gave himself up to meditative thought and rigorous mortification of the body. Whereas the five bhikkhus were severe, the Sakyamuni was severer still, and they revered him, their junior, as their master.2

So the Bodhisatta continued for six years patiently torturing himself and suppressing the wants of nature. He trained his body and exercised his mind in the modes of the most rigorous ascetic life. At last, he ate each day one hemp-grain only, seeking to cross the ocean of birth and death and to arrive at the shore of deliverance.3

And when the Bodhisatta was ahungered, lo! Māra, the Evil One, approached him and said: "Thou art emaciated from fasts, and death is near. What good is thy exertion? Deign to live, and thou wilt be able to do good works." But the Sakyamuni made reply: "O thou friend of the indolent, thou wicked one; for what purpose hast thou come? Let the flesh waste away, if but the mind becomes more tranquil and attention more steadfast. What is life in this world? Death in battle is better to me than that I should live defeated."4

And Māra withdrew, saying: "For seven years I have followed the Blessed One step by step, but I have found no fault in the Tathāgata".5

The Bodhisatta was shrunken and attenuated, and his body was like a withered branch; but the fame of his[Pg 35] holiness spread in the surrounding countries, and people came from great distances to see him and receive his blessing.6

However, the Holy One was not satisfied. Seeking true wisdom he did not find it, and he came to the conclusion that mortification would not extinguish desire nor afford enlightenment in ecstatic contemplation.7

Seated beneath a jambu-tree, he considered the state of his mind and the fruits of his mortification. His body had become weaker, nor had his fasts advanced him in his search for salvation, and therefore when he saw that it was not the right path, he proposed to abandon it.8

He went to bathe in the Nerañjara river, but when he strove to leave the water he could not rise on account of his weakness. Then espying the branch of a tree and taking hold of it, he raised himself and left the stream. But while returning to his abode, he staggered and fell to the ground, and the five bhikkhus thought he was dead.9

There was a chief herdsman living near the grove whose eldest daughter was called Nandā; and Nandā happened to pass by the spot where the Blessed One had swooned, and bowing down before him she offered him rice-milk and he accepted the gift. When he had partaken of the rice-milk all his limbs were refreshed, his mind became clear again, and he was strong to receive the highest enlightenment.10

After this occurrence, the Bodhisatta again took some food. His disciples, having witnessed the scene of Nandā and observing the change in his mode of living, were filled with suspicion. They were convinced that Siddhattha's religious zeal was flagging and that he whom they had hitherto revered as their Master had become oblivious of his high purpose.11

When the Bodhisatta saw the bhikkhus turning away from him, he felt sorry for their lack of confidence, and was aware of the loneliness in which he lived.12

[Pg 36]Suppressing his grief he wandered on alone, and his disciples said, "Siddhattha leaves us to seek a more pleasant abode."13

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XI. MĀRA THE EVIL ONE.

The Holy One directed his steps to that blessed Bodhi-tree beneath whose shade he was to accomplish his search.1

As he walked, the earth shook and a brilliant light transfigured the world.2

When he sat down the heavens resounded with joy and all living beings were filled with good cheer.3

Māra alone, lord of the five desires, bringer of death and enemy of truth, was grieved and rejoiced not. With his three daughters, Tanhā, Ragā and Arati, the tempters, and with his host of evil demons, he went to the place where the great samana sat. But Sakyamuni heeded him not.4

Māra uttered fear-inspiring threats and raised a whirlwind so that the skies were darkened and the ocean roared and trembled. But the Blessed One under the Bodhi-tree remained calm and feared not. The Enlightened One knew that no harm could befall him.5

The three daughters of Māra tempted the Bodhisatta, but he paid no attention to them, and when Māra saw that he could kindle no desire in the heart of the victorious samana, he ordered all the evil spirits at his command to attack him and overawe the great muni.6

But the Blessed One watched them as one would watch the harmless games of children. All the fierce hatred of the evil spirits was of no avail. The flames of hell became wholesome breezes of perfume, and the angry thunderbolts were changed into lotus-blossoms.7

When Māra saw this, he fled away with his army from the Bodhi-tree, whilst from above a rain of heavenly flowers fell, and voices of good spirits were heard:8

"Behold the great muni! his heart unmoved by hatred. The wicked Māra's host 'gainst him did not prevail. Pure is he and wise, loving and full of mercy.9

"As the rays of the sun drown the darkness of the world, so he who perseveres in his search will find the truth and the truth will enlighten him."10

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XII. ENLIGHTENMENT.

The Bodhisatta, having put Māra to flight, gave himself up to meditation. All the miseries of the world, the evils produced by evil deeds and the sufferings arising therefrom, passed before his mental eye, and he thought:1

"Surely if living creatures saw the results of all their evil deeds, they would turn away from them in disgust. But selfhood blinds them, and they cling to their obnoxious desires.2

"They crave pleasure for themselves and they cause pain to others; when death destroys their individuality, they find no peace; their thirst for existence abides and their selfhood reappears in new births.3

"Thus they continue to move in the coil and can find no escape from the hell of their own making. And how empty are their pleasures, how vain are their endeavors! Hollow like the plantain-tree and without contents like the bubble.4

[Pg 40]"The world is full of evil and sorrow, because it is full of lust. Men go astray because they think that delusion is better than truth. Rather than truth they follow error, which is pleasant to look at in the beginning but in the end causes anxiety, tribulation, and misery."5

And the Bodhisatta began to expound the Dharma. The Dharma is the truth. The Dharma is the sacred law. The Dharma is religion. The Dharma alone can deliver us from error, from wrong and from sorrow.6

Pondering on the origin of birth and death, the Enlightened One recognized that ignorance was the root of all evil; and these are the links in the development of life, called the twelve nidānas:7

In the beginning there is existence blind and without knowledge; and in this sea of ignorance there are stirrings formative and organizing. From stirrings, formative and organizing, rises awareness or feelings. Feelings beget organisms that live as individual beings. These organisms develop the six fields, that is, the five senses and the mind. The six fields come in contact with things. Contact begets sensation. Sensation creates the thirst of individualized being. The thirst of being creates a cleaving to things. The cleaving produces the growth and continuation of selfhood. Selfhood continues in renewed births. The renewed births of selfhood are the cause of suffering, old age, sickness, and death. They produce lamentation, anxiety, and despair.8

The cause of all sorrow lies at the very beginning; it is hidden in the ignorance from which life grows. Remove ignorance and you will destroy the wrong appetences that rise from ignorance; destroy these appetences and you will wipe out the wrong perception that rises from them. Destroy wrong perception and there is an end of errors in individualized beings. Destroy the errors in individualized beings and the illusions of the six fields will disappear.[Pg 41] Destroy illusions and the contact with things will cease to beget misconception. Destroy misconception and you do away with thirst. Destroy thirst and you will be free of ail morbid cleaving. Remove the cleaving and you destroy the selfishness of selfhood. If the selfishness of selfhood is destroyed you will be above birth, old age, disease, and death, and you will escape all suffering.9

The Enlightened One saw the four noble truths which point out the path that leads to Nirvāna or the extinction of self:10

The first noble truth is the existence of sorrow.11

The second noble truth is the cause of suffering.12

The third noble truth is the cessation of sorrow.13

The fourth noble truth is the eightfold path that leads to the cessation of sorrow.14

This is the Dharma. This is the truth. This is religion. And the Enlightened One uttered this stanza:15

"Through many births I sought in vain
The Builder of this House of Pain.
Now, Builder, thee I plainly see!
This is the last abode for me.
Thy gable's yoke and rafters broke,
My heart has peace. All lust will cease."16

There is self and there is truth. Where self is, truth is not. Where truth is, self is not. Self is the fleeting error of samsāra; it is individual separateness and that egotism which begets envy and hatred. Self is the yearning for pleasure and the lust after vanity. Truth is the correct comprehension of things; it is the permanent and everlasting, the real in all existence, the bliss of righteousness.17

The existence of self is an illusion, and there is no wrong in this world, no vice, no evil, except what flows from the assertion of self.18

The attainment of truth is possible only when self is recognized as an illusion. Righteousness can be practised only when we have freed our mind from passions of egotism. Perfect peace can dwell only where all vanity has disappeared.19

Blessed is he who has understood the Dharma. Blessed is he who does no harm to his fellow-beings. Blessed is he who overcomes wrong and is free from passion. To the highest bliss has he attained who has conquered all selfishness and vanity. He has become the Buddha, the Perfect One, the Blessed One, the Holy One.20

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XIII. THE FIRST CONVERTS.

The Blessed One tarried in solitude seven times seven days, enjoying the bliss of emancipation.1

At that time Tapussa and Bhallika, two merchants, came traveling on the road near by, and when they saw the great samana, majestic and full of peace, they approached him respectfully and offered him rice cakes and honey.2

This was the first food that the Enlightened One ate after he attained Buddhahood.3

And the Buddha addressed them and pointed out to them the way of salvation. The two merchants, conceiving in their minds the holiness of the conqueror of Māra, bowed down in reverence and said: "We take our refuge, Lord, in the Blessed One and in the Dharma."4

Tapussa and Bhallika were the first that became followers of the Buddha and they were lay disciples.

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XIV. BRAHMĀS REQUEST.

The Blessed One having attained Buddhahood while resting under the shepherd's Nigrodha tree on the banks of the river Nerañjarā, pronounced this solemn utterance:1

"How blest in happy solitude
Is he who hears of truth the call!
How blest to be both kind and good,
To practice self-restraint to all!
How blest from passion to be free,
All sensuous joys to let pass by!
Yet highest bliss enjoyeth he
Who quits the pride of 'I am I.'2

"I have recognized the deepest truth, which is sublime and peace-giving, but difficult to understand; for most men move in a sphere of worldly interests and find their delight in worldly desires.3

"The worldling will not understand the doctrine, for to him there is happiness in selfhood only, and the bliss that lies in a complete surrender to truth is unintelligible to him.4

"He will call resignation what to the enlightened mind is the purest joy. He will see annihilation where the perfected one finds immortality. He will regard as death what the conqueror of self knows to be life everlasting.5

"The truth remains hidden from him who is in the bondage of hate and desire. Nirvāna remains incomprehensible and mysterious to the vulgar whose minds are beclouded with worldly interests. Should I preach the doctrine and mankind not comprehend it, it would bring me only fatigue and trouble."6

Māra, the Evil One, on hearing the words of the Blessed Buddha, approached and said: "Be greeted, thou Holy One.[Pg 44] Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvāna."7

Then Brahmā Sahampati descended from the heavens and, having worshipped the Blessed One, said:8

"Alas! the world must perish, should the Holy One, the Tathāgata, decide not to teach the Dharma.9

"Be merciful to those that struggle; have compassion upon the sufferers; pity the creatures who are hopelessly entangled in the snares of sorrow.10

"There are some beings that are almost free from the dust of worldliness. If they hear not the doctrine preached, they will be lost. But if they hear it, they will believe and be saved."11

The Blessed One, full of compassion, looked with the eye of a Buddha upon all sentient creatures, and he saw among them beings whose minds were but scarcely covered by the dust of worldliness, who were of good disposition and easy to instruct. He saw some who were conscious of the dangers of lust and wrong doing.12

And the Blessed One said to Brahmā Sahampati: "Wide open be the door of immortality to all who have ears to hear. May they receive the Dharma with faith."13

And the Blessed One turned to Māra, saying: "I shall not pass into the final Nirvāna, O Evil One, until there be not only brethren and sisters of an Order, but also lay-disciples of both sexes, who shall have become true hearers, wise, well trained, ready and learned, versed in the scriptures, fulfilling all the greater and lesser duties, correct in life, walking according to the precepts—until they, having thus themselves learned the doctrine, shall be able to give information to others concerning it, preach it, make it known, establish it, open it, minutely explain it, and make it clear—until they, when others start vain doctrines, shall be able to vanquish and refute them, and so to spread the wonderworking truth abroad. I shall not die until the pure religion[Pg 45] of truth shall have become successful, prosperous, widespread, and popular in all its full extent—until, in a word, it shall have been well proclaimed among men!"14

Then Brahmā Sahampati understood that the Blessed One had granted his request and would preach the doctrine.

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THE FOUNDATION OF THE KINGDOM OF RIGHTEOUSNESS.

XV. UPAKA.

Now the Blessed One thought: "To whom shall I preach the doctrine first? My old teachers are dead. They would have received the good news with joy. But my five disciples are still alive. I shall go to them, and to them shall I first proclaim the gospel of deliverance."1

At that time the five bhikkhus dwelt in the Deer Park at Benares, and the Blessed[Pg 48] One rose and journeyed to their abode, not thinking of their unkindness in having left him at a time when he was most in need of their sympathy and help, but mindful only of the services which they had ministered unto him, and pitying them for the austerities which they practised in vain.2

Upaka, a young Brahman and a Jain, a former acquaintance of Siddhattha, saw the Blessed One while he journeyed to Benares, and, amazed at the majesty and sublime joyfulness of his appearance, said: "Thy countenance, friend, is serene; thine eyes are bright and indicate purity and blessedness."3

The holy Buddha replied: "I have obtained deliverance by the extinction of self. My body is chastened, my mind is free from desire, and the deepest truth has taken abode in my heart. I have obtained Nirvana, and this is the reason that my countenance is serene and my eyes are bright. I now desire to found the kingdom of truth upon earth, to give light to those who are enshrouded in darkness and to open the gate of deathlessness."4

Upaka replied: "Thou professest then, friend, to be Jina, the conqueror of the world, the absolute one and the holy one."5

The Blessed One said: "Jinas are all those who have conquered self and the passions of self, those alone are victors who control their minds and abstain from evil. Therefore, Upaka, I am the Jina."6

Upaka shook his head. "Venerable Gotama," he said, "thy way lies yonder," and taking another road, he went away.7

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XVI. THE SERMON AT BENARES.

On seeing their old teacher approach, the five bhikkhus agreed among themselves not to salute him, nor to address him as a master, but by his name only. "For," so they said, "he has broken his vow and has abandoned holiness. He is no bhikkhu but Gotama, and Gotama has become a man who lives in abundance and indulges in the pleasures of worldliness."1

But when the Blessed One approached in a dignified manner, they involuntarily rose from their seats and greeted him in spite of their resolution. Still they called him by his name and addressed him as "friend Gotama."2

When they had thus received the Blessed One, he said: "Do not call the Tathāgata by his name nor address him as 'friend,' for he is the Buddha, the Holy One. The Buddha looks with a kind heart equally on all living beings, and they therefore call him 'Father.' To disrespect a father is wrong; to despise him, is wicked.3

"The Tathāgata," the Buddha continued, "does not seek salvation in austerities, but neither does he for that reason indulge in worldly pleasures, nor live in abundance. The Tathāgata has found the middle path.4

"There are two extremes, O bhikkhus, which the man who has given up the world ought not to follow—the habitual practice, on the one hand, of self-indulgence which is unworthy, vain and fit only for the worldly-minded—and the habitual practice, on the other hand, of self-mortification, which is painful, useless and unprofitable.5

"Neither abstinence from fish or flesh, nor going naked, nor shaving the head, nor wearing matted hair, nor dressing in a rough garment, nor covering oneself with dirt, nor sacrificing to Agni, will cleanse a man who is not free from delusions.6

"Reading the Vedas, making offerings to priests, or sacrifices to[Pg 50] the gods, self-mortification by heat or cold, and many such penances performed for the sake of immortality, these do not cleanse the man who is not free from delusions.7

"Anger, drunkenness, obstinacy, bigotry, deception, envy, self-praise, disparaging others, superciliousness and evil intentions constitute uncleanness; not verily the eating of flesh.8

"A middle path, O bhikkhus, avoiding the two extremes, has been discovered by the Tathāgata—a path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvāna!9

"What is that middle path, O bhikkhus, avoiding these two extremes, discovered by the Tathāgata—that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvāna?10

"Let me teach you, O bhikkhus, the middle path, which keeps aloof from both extremes. By suffering, the emaciated devotee produces confusion and sickly thoughts in his mind. Mortification is not conducive even to worldly knowledge; how much less to a triumph over the senses!11

"He who fills his lamp with water will not dispel the darkness, and he who tries to light a fire with rotten wood will fail. And how can any one be free from self by leading a wretched life, if he does not succeed in quenching the fires of lust, if he still hankers after either worldly or heavenly pleasures. But he in whom self has become extinct is free from lust; he will desire neither worldly nor heavenly pleasures, and the satisfaction of his natural wants will not defile him. However, let him be moderate, let him eat and drink according to the needs of the body.12

"Sensuality is enervating; the self-indulgent man is a slave to[Pg 51] his passions, and pleasure-seeking is degrading and vulgar.13

"But to satisfy the necessities of life is not evil. To keep the body in good health is a duty, for otherwise we shall not be able to trim the lamp of wisdom, and keep our mind strong and clear. Water surrounds the lotus-flower, but does not wet its petals.14

"This is the middle path, O bhikkhus, that keeps aloof from both extremes."15

And the Blessed One spoke kindly to his disciples, pitying them for their errors, and pointing out the uselessness of their endeavors, and the ice of ill-will that chilled their hearts melted away under the gentle warmth of the Master's persuasion.16

Now the Blessed One set the wheel of the most excellent law rolling, and he began to preach to the five bhikkhus, opening to them the gate of immortality, and showing them the bliss of Nirvāna.17

The Buddha said:18

"The spokes of the wheel are the rules of pure conduct: justice is the uniformity of their length; wisdom is the tire; modesty and thoughtfulness are the hub in which the immovable axle of truth is fixed.19

"He who recognizes the existence of suffering, its cause, its remedy, and its cessation has fathomed the four noble truths. He will walk in the right path.20

"Right views will be the torch to light his way. Right aspirations will be his guide. Right speech will be his dwelling-place on the road. His gait will be straight, for it is right behavior. His refreshments will be the right way of earning his livelihood. Right efforts will be his steps: right thoughts his breath; and right contemplation will give him the peace that follows in his footprints.21

"Now, this, O bhikkhus, is the noble truth concerning suffering:22[Pg 52]

"Birth is attended with pain, decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, bodily conditions which spring from attachment are painful.23

"This, then, O bhikkhus, is the noble truth concerning suffering.24

"Now this, O bhikkhus, is the noble truth concerning the origin of suffering:25

"Verily, it is that craving which causes the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there, the craving for the gratification of the passions, the craving for a future life, and the craving for happiness in this life.26

"This, then, O bhikkhus, is the noble truth concerning the origin of suffering.27

"Now this, O bhikkhus, is the noble truth concerning the destruction of suffering:28

"Verily, it is the destruction, in which no passion remains, of this very thirst; it is the laying aside of, the being free from, the dwelling no longer upon this thirst.29

"This, then, O bhikkhus, is the noble truth concerning the destruction of suffering.30

"Now this, O bhikkhus, is the noble truth concerning the way which leads to the destruction of sorrow. Verily! it is this noble eightfold path; that is to say:31

"Right views; right aspirations; right speech; right behavior; right livelihood; right effort; right thoughts; and right contemplation.32

"This, then, O bhikkhus, is the noble truth concerning the destruction of sorrow.33

"By the practice of lovingkindness I have attained liberation of heart, and thus I am assured that I shall never return in renewed births. I have even now attained Nirvāna.34

And when the Blessed One had thus set the royal chariot-wheel of truth rolling onward, a rapture thrilled through all the universes.35

The devas left their heavenly abodes to listen to the sweetness of the truth; the saints that had parted from life crowded around the great teacher to receive the glad tidings; even the animals of the earth felt the bliss that rested upon the words of the Tathāgata: and all the creatures of the host of sentient beings, gods, men, and beasts, hearing the message of deliverance, received and understood it in their own language.36

And when the doctrine was propounded, the venerable Kondañña, the oldest one among the five bhikkhus, discerned the truth with his mental eye, and he said: "Truly, O Buddha, our Lord, thou hast found the truth!" Then the other bhikkhus too, joined him and exclaimed: "Truly, thou art the Buddha, thou hast found the truth."37

And the devas and saints and all the good spirits of the departed generations that had listened to the sermon of the Tathāgata, joyfully received the doctrine and shouted: "Truly, the Blessed One has founded the kingdom of righteousness. The Blessed One has moved the earth; he has set the wheel of Truth rolling, which by no one in the universe, be he god or man, can ever be turned back. The kingdom of Truth will be preached upon earth; it will spread; and righteousness, good-will, and peace will reign among mankind."38

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XVII. THE SANGHA.

Having pointed out to the five bhikkhus the truth, the Buddha said:1

"A man that stands alone, having decided to obey the truth, may be weak and slip back into his old ways. Therefore, stand ye together, assist one another, and strengthen one another's efforts.2

"Be like unto brothers; one in love, one in holiness, and one in your zeal for the truth.3

"Spread the truth and preach the doctrine in all quarters of the world, so that in the end all living creatures will be citizens of the kingdom of righteousness.4

"This is the holy brotherhood; this is the church, the congregation of the saints of the Buddha; this is the Sangha that establishes a communion among all those who have taken their refuge in the Buddha."5

And Kondañña was the first disciple of the Buddha who had thoroughly grasped the doctrine of the Holy One, and the Tathāgata looking into his heart said: "Truly, Kondañña has understood the truth." Hence the venerable Kondañña received the name "Aññata-Kondañña," that is, "Kondañña who has understood the doctrine."6

Then the venerable Kondañña spoke to the Buddha and said: "Lord, let us receive the ordination from the Blessed One."7

And the Buddha said: "Come, O bhikkhus! Well taught is the doctrine. Lead a holy life for the extinction of suffering."8

Then Kondañña and the other bhikkhus uttered three times these solemn vows:9

"To the Buddha will I look in faith: He, the Perfect One, is holy and supreme. The Buddha conveys to us instruction, wisdom, and salvation; he is the Blessed One,[Pg 57] who knows the law of being; he is the Lord of the world, who yoketh men like oxen, the Teacher of gods and men, the Exalted Buddha. Therefore, to the Buddha will I look in faith.10

"To the doctrine will I look in faith: well-preached is the doctrine by the Exalted One. The doctrine has been revealed so as to become visible; the doctrine is above time and space. The doctrine is not based upon hearsay, it means 'Come and see'; the doctrine leads to welfare; the doctrine is recognized by the wise in their own hearts. Therefore to the doctrine will I look in faith.11

"To the community will I look in faith; the community of the Buddha's disciples instructs us how to lead a life of righteousness; the community of the Buddha's disciples teaches us how to exercise honesty and justice; the community of the Buddha's disciples shows us how to practise the truth. They form a brotherhood in kindness and charity, and their saints are worthy of reverence. The community of the Buddha's disciples is founded as a holy brotherhood in which men bind themselves together to teach the behests of rectitude and to do good. Therefore, to the community will I look in faith."12

And the gospel of the Blessed One increased from day to day, and many people came to hear him and to accept the ordination to lead thenceforth a holy life for the sake of the extinction of suffering.13

And the Blessed One seeing that it was impossible to attend to all who wanted to hear the truth and receive the ordination, sent out from the number of his disciples such as were to preach the Dharma and said unto them:14

"The Dharma and the Vinaya proclaimed by the Tathāgata shine forth when they are displayed, and not when they are concealed. But let not this doctrine, so full of truth and so excellent, fall into the hands of those unworthy[Pg 58] of it, where it would be despised and contemned, treated shamefully, ridiculed and censured.15

"I now grant you, O bhikkhus, this permission. Confer henceforth in the different countries the ordination upon those who are eager to receive it, when you find them worthy.16

"Go ye now, O bhikkhus, for the benefit of the many, for the welfare of mankind, out of compassion for the world. Preach the doctrine which is glorious in the beginning, glorious in the middle, and glorious in the end, in the spirit as well as in the letter. There are beings whose eyes are scarcely covered with dust, but if the doctrine is not preached to them they cannot attain salvation. Proclaim to them a life of holiness. They will understand the doctrine and accept it."17

And it became an established custom that the bhikkhus went out preaching while the weather was good, but in the rainy season they came together again and joined their master, to listen to the exhortations of the Tathāgata.

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XVIII. YASA, THE YOUTH OF BENARES.

At that time there was in Benares a noble youth, Yasa by name, the son of a wealthy merchant. Troubled in his mind about the sorrows of the world, he secretly rose up in the night and stole away to the Blessed One.1

The Blessed One saw Yasa, the noble youth, coming from afar. And Yasa approached and exclaimed: "Alas, what distress! What tribulations!"2

The Blessed One said to Yasa: "Here is no distress; here are no tribulations. Come to me and I will teach you the truth, and the truth will dispel your sorrows."3

[Pg 59]And when Yasa, the noble youth, heard that there were neither distress, nor tribulations, nor sorrows, his heart was comforted. He went into the place where the Blessed One was, and sat down near him.4

Then the Blessed One preached about charity and morality. He explained the vanity of the thought "I am"; the dangers of desire, and the necessity of avoiding the evils of life in order to walk on the path of deliverance.5

Instead of disgust with the world, Yasa felt the cooling stream of holy wisdom, and, having obtained the pure and spotless eye of truth, he looked at his person, richly adorned with pearls and precious stones, and his heart was filled with shame.6

The Tathāgata, knowing his inward thoughts, said:7

"Though a person be ornamented with jewels, the heart may have conquered the senses. The outward form does not constitute religion or affect the mind. Thus the body of a samana may wear an ascetic's garb while his mind is immersed in worldliness.8

"A man that dwells in lonely woods and yet covets worldly vanities, is a worldling, while the man in worldly garments may let his heart soar high to heavenly thoughts.9

"There is no distinction between the layman and the hermit, if but both have banished the thought of self."10

Seeing that Yasa was ready to enter upon the path, the Blessed One said to him: "Follow me!" And Yasa joined the brotherhood, and having put on a bhikkhu's robe, received the ordination.11

While the Blessed One and Yasa were discussing the doctrine, Yasa's father passed by in search of his son; and in passing he asked the Blessed One: "Pray, Lord, hast thou seen Yasa, my son?"12

And the Buddha said to Yasa's father: "Come in, sir, thou wilt find thy son"; and Yasa's father became full of[Pg 60] joy and he entered. He sat down near his son, but his eyes were holden and he knew him not; and the Lord began to preach. And Yasa's father, understanding the doctrine of the Blessed One, said:13

"Glorious is the truth, O Lord! The Buddha, the Holy One, our Master, sets up what has been overturned; he reveals what has been hidden; he points out the way to the wanderer who has gone astray; he lights a lamp in the darkness so that all who have eyes to see can discern the things that surround them. I take refuge in the Buddha, our Lord: I take refuge in the doctrine revealed by him: I take refuge in the brotherhood which he has founded. May the Blessed One receive me from this day forth while my life lasts as a lay disciple who has taken refuge in him."14

Yasa's father was the first lay-member who became the first lay disciple of the Buddha by pronouncing the threefold formula of refuge.15

When the wealthy merchant had taken refuge in the Buddha, his eyes were opened and he saw his son sitting at his side in a bhikkhu's robe. "My son, Yasa," he said, "thy mother is absorbed in lamentation and grief. Return home and restore thy mother to life."16

Then Yasa looked at the Blessed One, and the Blessed One said: "Should Yasa return to the world and enjoy the pleasures of a worldly life as he did before?"17

And Yasa's father replied: "If Yasa, my son, finds it a gain to stay with thee, let him stay. He has become delivered from the bondage of worldliness."18

When the Blessed One had cheered their hearts with words of truth and righteousness, Yasa's father said: "May the Blessed One, O Lord, consent to take his meal with me together with Yasa as his attendant?"19

The Blessed One, having donned his robes, took his alms-bowl and went with Yasa to the house of the rich[Pg 61] merchant. When they had arrived there, the mother and also the former wife of Yasa saluted the Blessed One and sat down near him.20

Then the Blessed One preached, and the women having understood his doctrine, exclaimed: "Glorious is the truth, O Lord! We take refuge in the Buddha, our Lord. We take refuge in the doctrine revealed by him. We take refuge in the brotherhood which has been founded by him. May the Blessed One receive us from this day forth while our life lasts as lay disciples who have taken refuge in him."21

The mother and the wife of Yasa, the noble youth of Benares, were the first women who became lay disciples and took their refuge in the Buddha.22

Now there were four friends of Yasa belonging to the wealthy families of Benares. Their names were Vimala, Subāhu, Puññaji, and Gavampati.23

When Yasa's friends heard that Yasa had cut off his hair and put on bhikkhu robes to give up the world and go forth into homelessness, they thought: "Surely that cannot be a common doctrine, that must be a noble renunciation of the world, if Yasa, whom we know to be good and wise, has shaved his hair and put on bhikkhu robes to give up the world and go forth into homelessness."24

And they went to Yasa, and Yasa addressed the Blessed One, saying: "May the Blessed One administer exhortation and instruction to these four friends of mine." And the Blessed One preached to them, and Yasa's friends accepted the doctrine and took refuge in the Buddha, the Dharma, and the Sangha.25

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XIX. KASSAPA.

At that time there lived in Uruvelā the Jatilas, Brahman hermits with matted hair, worshipping the fire and keeping a fire-dragon; and Kassapa was their chief.1

Kassapa was renowned throughout all India, and his name was honored as one of the wisest men on earth and an authority on religion.2

And the Blessed One went to Kassapa of Uruvelā, the Jatila, and said: "Let me stay a night in the room where you keep your sacred fire."3

Kassapa, seeing the Blessed One in his majesty and beauty, thought to himself: "This is a great muni and a noble teacher. Should he stay over night in the room where the sacred fire is kept, the serpent will bite him and he will die." And he said: "I do not object to your staying over-night in the room where the sacred fire is kept, but the serpent lives there; he will kill you and I should be sorry to see you perish."4

But the Buddha insisted and Kassapa admitted him to the room where the sacred fire was kept.5

And the Blessed One sat down with his body erect, surrounding himself with watchfulness.6

In the night the dragon came to the Buddha, belching forth in rage his fiery poison, and filling the air with burning vapor, but could do him no harm, and the fire consumed itself while the World-honored One remained composed. And the venomous fiend became very wroth so that he died in his anger.7

When Kassapa saw the light shining forth from the room he said: "Alas, what misery! Truly, the countenance of Gotama the great Sakyamuni is beautiful, but the serpent will destroy him."8

In the morning the Blessed One showed the dead body[Pg 63] of the fiend to Kassapa, saying: "His fire has been conquered by my fire."9

And Kassapa thought to himself. "Sakyamuni is a great samana and possesses high powers, but he is not holy like me."10

There was in those days a festival, and Kassapa thought: "The people will come hither from all parts of the country and will see the great Sakyamuni. When he speaks to them, they will believe in him and abandon me." And he grew envious.11

When the day of the festival arrived, the Blessed One retired and did not come to Kassapa. And Kassapa went to the Buddha on the next morning and said: "Why did the great Sakyamuni not come?"12

The Tathāgata replied: "Didst thou not think, O Kassapa, that it would be better if I stayed away from the festival?"13

And Kassapa was astonished and thought: "Great is Sakyamuni; he can read my most secret thoughts, but he is not holy like me."14

And the Blessed One addressed Kassapa and said: "Thou seest the truth, but acceptest it not because of the envy that dwells in thy heart. Is envy holiness? Envy is the last remnant of self that has remained in thy mind. Thou art not holy, Kassapa; thou hast not yet entered the path."15

And Kassapa gave up his resistance. His envy disappeared, and, bowing down before the Blessed One, he said: "Lord, our Master, let me receive the ordination from tin. Blessed One."16

And the Blessed One said: "Thou, Kassapa, art chief of the Jatilas. Go, then, first and inform them of thine intention, and let them do as thou thinkest fit."17

Then Kassapa went to the Jatilas and said: "I am anxious to lead a religious life under the direction of the[Pg 64] great Sakyamuni, who is the Enlightened One, the Buddha. Do as ye think best."18

And the Jatilas replied: "We have conceived a profound affection for the great Sakyamuni, and if thou wilt join his brotherhood, we will do likewise."19

The Jatilas of Uruvelā now flung their paraphernalia of fire-worship into the river and went to the Blessed One.20

Nadi Kassapa and Gayā Kassapa, brothers of the great Uruvelā Kassapa, powerful men and chieftains among the people, were dwelling below on the stream, and when they saw the instruments used in fire-worship floating in the river, they said: "Something has happened to our brother." And they came with their folk to Uruvelā. Hearing what had happened, they, too, went to the Buddha.21

The Blessed One, seeing that the Jatilas of Nadi and Gayā, who had practised severe austerities and worshipped fire, were now come to him, preached a sermon on fire, and said:22

"Everything, O Jatilas, is burning. The eye is burning, all the senses are burning, thoughts are burning. They are burning with the fire of lust. There is anger, there is ignorance, there is hatred, and as long as the fire finds inflammable things upon which it can feed, so long will it burn, and there will be birth and death, decay, grief, lamentation, suffering, despair, and sorrow. Considering this, a disciple of the Dharma will see the four noble truths and walk in the eightfold path of holiness. He will become wary of his eye, wary of all his senses, wary of his thoughts. He will divest himself of passion and become free. He will be delivered from selfishness and attain the blessed state of Nirvāna."23

And the Jatilas rejoiced and took refuge in the Buddha, the Dharma, and the Sangha.