The Gospel of Buddha, by Paul Carus

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XX. THE SERMON AT RĀJAGAHA.

And the Blessed One having dwelt some time in Uruvelā went forth to Rājagaha, accompanied by a great number of bhikkhus, many of whom had been Jatilas before; and the great Kassapa, chief of the Jatilas and formerly a fireworshipper, went with him.1

When the Magadha king, Seniya Bimbisāra, heard of the arrival of Gotama Sakyamuni, of whom the people said, "He is the Holy One, the blessed Buddha, guiding men as a driver curbs bullocks, the teacher of high and low," he went out surrounded with his counsellors and generals and came to the grove where the Blessed One was.2

There they saw the Blessed One in the company of Kassapa, the great religious teacher of the Jatilas, and they were astonished and thought: "Has the great Sakyamuni placed himself under the spiritual direction of Kassapa, or has Kassapa become a disciple of Gotama?"3

And the Tathāgata, reading the thoughts of the people, said to Kassapa: "What knowledge hast thou gained, O Kassapa, and what has induced thee to renounce the sacred fire and give up thine austere penances?"4

Kassapa said: "The profit I derived from adoring the fire was continuance in the wheel of individuality with all its sorrows and vanities. This service I have cast away, and instead of continuing penances and sacrifices I have gone in quest of the highest Nirvāna. Since I have seen the light of truth, I have abandoned worshipping the fire."5

The Buddha, perceiving that the whole assembly was ready as a vessel to receive the doctrine, spoke thus to Bimbisāra the king:6

"He who knows the nature of self and understands how the senses act, finds no room for selfishness, and thus he[Pg 66] will attain peace unending. The world holds the thought of self, and from this arises false apprehension.7

"Some say that the self endures after death, some say it perishes. Both are wrong and their error is most grievous.8

"For if they say the self is perishable, the fruit they strive for will perish too, and at some time there will be no hereafter. Good and evil would be indifferent. This salvation from selfishness is without merit.9

"When some, on the other hand, say the self will not perish, then in the midst of all life and death there is but one identity unborn and undying. If such is their self, then it is perfect and cannot be perfected by deeds. The lasting, imperishable self could never be changed. The self would be lord and master, and there would be no use in perfecting the perfect; moral aims and salvation would be unnecessary.10

"But now we see the marks of joy and sorrow. Where is any constancy? If there is no permanent self that does our deeds, then there is no self; there is no actor behind our actions, no perceiver behind our perception, no lord behind our deeds.11

"Now attend and listen: The senses meet the object and from their contact sensation is born. Thence results recollection. Thus, as the sun's power through a burning-glass causes fire to appear, so through the cognizance born of sense and object, the mind originates and with it the ego, the thought of self, whom some Brahman teachers call the lord. The shoot springs from the seed; the seed is not the shoot; both are not one and the same, but successive phases in a continuous growth. Such is the birth of animated life.12

"Ye that are slaves of the self and toil in its service from morn until night, ye that live in constant fear of birth, old age, sickness, and death, receive the good tidings that your cruel master exists not.13

[Pg 67]"Self is an error, an illusion, a dream. Open your eyes and awaken. See things as they are and ye will be comforted.14

"He who is awake will no longer be afraid of nightmares. He who has recognized the nature of the rope that seemed to be a serpent will cease to tremble.15

"He who has found there is no self will let go all the lusts and desires of egotism.16

"The cleaving to things, covetousness, and sensuality inherited from former existences, are the causes of the misery and vanity in the world.17

"Surrender the grasping disposition of selfishness, and you will attain to that calm state of mind which conveys perfect peace, goodness, and wisdom."18

And the Buddha breathed forth this solemn utterance:19

"Do not deceive, do not despise
Each other, anywhere.
Do not be angry, nor should ye
Secret resentment bear;
For as a mother risks her life
And watches o'er her child,
So boundless be your love to all,
So tender, kind and mild.20

"Yea, cherish good-will right and left,
All round, early and late,
And without hindrance, without stint,
From envy free and hate,
While standing, walking, sitting down,
Whate'er you have in mind,
The rule of life that's always best
Is to be loving-kind.21

"Gifts are great, the founding of vihāras is meritorious, meditations and religious exercises pacify the heart, comprehension of the truth leads to Nirvāna, but greater than[Pg 68] all is lovingkindness. As the light of the moon is sixteen times stronger than the light of all the stars, so lovingkindness is sixteen times more efficacious in liberating the heart than all other religious accomplishments taken together.22

"This state of heart is the best in the world. Let a man remain steadfast in it while he is awake, whether he is standing, walking, sitting, or lying down."23

When the Enlightened One had finished his sermon, the Magadha king said to the Blessed One:24

"In former days, Lord, when I was a prince, I cherished five wishes. I wished: O, that I might be inaugurated as a king. This was my first wish, and it has been fulfilled. Further, I wished: Might the Holy Buddha, the Perfect One, appear on earth while I rule and might he come to my kingdom. This was my second wish and it is fulfilled now. Further I wished: Might I pay my respects to him. This was my third wish and it is fulfilled now. The fourth wish was: Might the Blessed One preach the doctrine to me, and this is fulfilled now. The greatest wish, however, was the fifth wish: Might I understand the doctrine of the Blessed One. And this wish is fulfilled too.25

"Glorious Lord! Most glorious is the truth preached by the Tathāgata! Our Lord, the Buddha, 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 those who have eyes to see may see.26

"I take my refuge in the Buddha. I take my refuge in the Dharma. I take my refuge in the Sangha."27

The Tathāgata, by the exercise of his virtue and by wisdom, showed his unlimited spiritual power. He subdued and harmonized all minds. He made them see and accept the truth, and throughout the kingdom the seeds of virtue were sown.28

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XXI. THE KING'S GIFT.

The king, having taken his refuge in the Buddha, invited the Tathāgata to his palace, saying: "Will the Blessed One consent to take his meal with me to-morrow together with the fraternity of bhikkhus?"1

The next morning Seniya Bimbisāra, the king, announced to the Blessed One that it was time for taking food: "Thou art my most welcome guest, O Lord of the world, come; the meal is prepared."2

And the Blessed One having donned his robes, took his alms-bowl and, together with a great number of bhikkhus, entered the city of Rājagaha.3

Sakka, the king of the Devas, assuming the appearance of a young Brahman, walked in front, and said:4

"He who teaches self-control with those who have learned self-control; the redeemer with those whom he has redeemed; the Blessed One with those to whom he has given peace, is entering Rājagaha! Hail to the Buddha, our Lord! Honor to his name and blessings to all who take refuge in him." And Sakka intoned this stanza:5

"So blest is an age in which Buddhas arise,
So blest is the truth's proclamation.
So blest is the Sangha, concordant and wise,
So blest a devout congregation!6

"And if by all the truth were known,
More seeds of kindness would be sown,
And richer crops of good deeds grown."7

When the Blessed One had finished his meal, and had cleansed his bowl and his hands, the king sat down near him and thought:8

"Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable[Pg 70] for going and coming, easily accessible to all people who want to see him, a place that is by day not too crowded and by night not exposed to noise, wholesome and well fitted for a retired life? There is my pleasure-garden, the bamboo grove Veluvana, fulfilling all these conditions. I shall offer it to the brotherhood whose head is the Buddha."9

The king dedicated his garden to the brotherhood, saying: "May the Blessed One accept my gift."10

Then the Blessed One, having silently shown his consent and having gladdened and edified the Magadha king by religious discourse, rose from his seat and went away.11

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XXII. SĀRIPUTTA AND MOGGALLĀNA.

At that time Sāriputta and Moggallāna, two Brahmans and chiefs of the followers of Sañjaya, led a religious life. They had promised each other: "He who first attains Nirvāna shall tell the other one."1

Sāriputta seeing the venerable Assaji begging for alms, modestly keeping his eyes to the ground and dignified in deportment,[1] exclaimed: "Truly this samana has entered the right path; I will ask him in whose name he has retired from the world and what doctrine he professes." Being addressed by Sāriputta, Assaji replied: "I am a follower of the Buddha, the Blessed One, but being a novice I can tell you the substance only of the doctrine."2

Said Sāriputta: "Tell me, venerable monk, it is the substance I want." And Assaji recited the stanza:3

"The Buddha did the cause unfold
Of all the things that spring from causes.
And further the great sage has told
How finally all passion pauses."4

[Pg 71]Having heard this stanza, Sāriputta obtained the pure and spotless eye of truth and said: "Now I see clearly, whatsoever is subject to origination is also subject to cessation. If this be the doctrine I have reached the state to enter Nirvāna which heretofore has remained hidden from me."5

Sāriputta went to Moggallāna and told him, and both said: "We will go to the Blessed One, that he, the Blessed One, may be our teacher."6

When the Buddha saw Sāriputta and Moggallāna coming from afar, he said to his disciples, "These two monks are highly auspicious."7

When the two friends had taken refuge in the Buddha, the Dharma and the Sangha, the Holy One said to his other disciples: "Sāriputta, like the first-born son of a world-ruling monarch, is well able to assist the king as his chief follower to set the wheel of the law rolling."8

And the people were annoyed. Seeing that many distinguished young men of the kingdom of Magadha led a religious life under the direction of the Blessed One, they became angry and murmured: "Gotama Sakyamuni induces fathers to leave their wives and causes families to become extinct."9

When they saw the bhikkhus, they reviled them, saying: "The great Sakyamuni has come to Rājagaha subduing the minds of men. Who will be the next to be led astray by him?"10

The bhikkhus told it to the Blessed One, and the Blessed One said: "This murmuring, O bhikkhus, will not last long. It will last seven days. If they revile you, O bhikkhus, answer them with these words:11

"'It is by preaching the truth that Tathāgatas lead men. Who will murmur at the wise? Who will blame the virtuous? Who will condemn self-control, righteousness, and kindness?'"12

And the Blessed One proclaimed this verse:[Pg 72]

"Commit no wrong but good deeds do
And let thy heart be pure.
All Buddhas teach this doctrine true
Which will for aye endure."

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XXIII. ANĀTHAPINDIKA.

At this time there was Anāthapindika, a man of unmeasured wealth, visiting Rājagaha. Being of a charitable disposition, he was called "the supporter of orphans and the friend of the poor."1

Hearing that the Buddha had come into the world and was stopping in the bamboo grove near the city, he set out in the very night to meet the Blessed One.2

And the Blessed One saw at once the sterling quality of Anāthapindika's heart and greeted him with words of religious comfort. And they sat down together, and Anāthapindika listened to the sweetness of the truth preached by the Blessed One. And the Buddha said:3

"The restless, busy nature of the world, this, I declare, is at the root of pain. Attain that composure of mind which is resting in the peace of immortality. Self is but a heap of composite qualities, and its world is empty like a fantasy.4

"Who is it that shapes our lives? Is it Iśvara, a personal creator? If Iśvara be the maker, all living things should have silently to submit to their maker's power. They would be like vessels formed by the potter's hand; and if it were so, how would it be possible to practise virtue? If the world had been made by Iśvara there should be no such thing as sorrow, or calamity, or evil; for both[Pg 73] pure and impure deeds muse come from him. If not, there would be another cause beside him, and he would not be self-existent. Thus, thou seest, the thought of Iśvara is overthrown.5

"Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly, it does not make them.6

"Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and objective. How can they have been made by self?7

"Again, if we adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end?8

"Therefore, we argue that all things that exist are not without cause. However, neither Iśvara, nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation.9

"Let us, then, abandon the heresy of worshipping Iśvara and of praying to him; let us no longer lose ourselves in vain speculations of profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions."10

And Anāthapindika said: "I see that thou art the Buddha, the Blessed One, the Tathāgata, and I wish to open to thee my whole mind. Having listened to my words advise me what I shall do.11

"My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet I enjoy my work, and[Pg 74] apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises.12

"Now, I have heard thy disciples praise the bliss of the hermit and denounce the unrest of the world. 'The Holy One,' they say, 'has given up his kingdom and his inheritance, and has found the path of righteousness, thus setting an example to all the world how to attain Nirvāna.'13

"My heart yearns to do what is right and to be a blessing unto my fellows. Let me then ask thee, Must I give up my wealth, my home, and my business enterprises, and, like thyself, go into homelessness in order to attain the bliss of a religious life?"14

And the Buddha replied: "The bliss of a religious life is attainable by every one who walks in the noble eightfold path. He that cleaves to wealth had better cast it away than allow his heart to be poisoned by it; but he who does not cleave to wealth, and possessing riches, uses them rightly, will be a blessing unto his fellows.15

"It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power.16

"The bhikkhu who retires from the world in order to lead a life of leisure will have no gain, for a life of indolence is an abomination, and lack of energy is to be despised.17

"The Dharma of the Tathāgata does not require a man to go into homelessness or to resign the world, unless he feels called upon to do so; but the Dharma of the Tathāgata requires every man to free himself from the illusion of self, to cleanse his heart, to give up his thirst for pleasure and lead a life of righteousness.18

"And whatever men do, whether they remain in the world as artisans, merchants, and officers of the king, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task;[Pg 75] let them be diligent and energetic, and, if they are like the lotus, which, although it grows in the water, yet remains untouched by the water, if they struggle in life without cherishing envy or hatred, if they live in the world not a life of self but a life of truth, then surely joy, peace, and bliss will dwell in their minds."

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XXIV. THE SERMON ON CHARITY.

Anāthapindika rejoiced at the words of the Blessed One and said: "I dwell at Sāvatthi, the capital of Kosala, a land rich in produce and enjoying peace. Pasenadi is the king of the country, and his name is renowned among our own people and our neighbors. Now I wish to found there a vihāra which shall be a place of religious devotion for your brotherhood, and I pray you kindly to accept it."1

The Buddha saw into the heart of the supporter of orphans; and knowing that unselfish charity was the moving cause of his offer, in acceptance of the gift, the Blessed One said:2

"The charitable man is loved by all; his friendship is prized highly; in death his heart is at rest and full of joy, for he suffers not from repentance; he receives the opening flower of his reward and the fruit that ripens from it.3

"Hard it is to understand: By giving away our food, we get more strength, by bestowing clothing on others, we gain more beauty; by donating abodes of purity and truth, we acquire great treasures.4

"There is a proper time and a proper m ode in charity just as the vigorous warrior goes to battle, so is the man; who is able to give. He is like an able warrior, a champion strong and wise in action.5

[Pg 76]"Loving and compassionate he gives with reverence and banishes all hatred, envy, and anger.6

"The charitable man has found the path of salvation. He is like the man who plants a sapling, securing thereby the shade, the flowers, and the fruit in future years. Even so is the result of charity, even so is the joy of him who helps those that are in need of assistance; even so is the great Nirvāna.7

"We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity."8

Anāthapindika invited Sāriputta to accompany him on his return to Kosala and help him in selecting a pleasant site for the vihāra.

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XXV. JETAVANA.

Anāthapindika, the friend of the destitute and the supporter of orphans, having returned home, saw the garden of the heir-apparent, Jeta, with its green groves and limpid rivulets, and thought: "This is the place which will be most suitable as a vihāra for the brotherhood of the Blessed One." And he went to the prince and asked leave to buy the ground.1

The prince was not inclined to sell the garden, for he valued it highly. He at first refused but said at last, "If thou canst cover it with gold, then, and for no other price, shalt thou have it."2

Anāthapindika rejoiced and began to spread his gold; but Jeta said: "Spare thyself the trouble, for I will not sell." But Anāthapindika insisted. Thus they contended until they resorted to the magistrate.3

[Pg 77]Meanwhile the people began to talk of the unwonted proceeding, and the prince, hearing more of the details and knowing that Anāthapindika was not only very wealthy but also straightforward and sincere, inquired into his plans. On hearing the name of the Buddha, the prince became anxious to share in the foundation and he accepted only one-half of the gold, saying: "Yours is the land, but mine are the trees. I will give the trees as my share of this offering to the Buddha."4

Then Anāthapindika took the land and Jeta the trees, and they placed them in trust of Sāriputta for the Buddha.5

After the foundations were laid, they began to build the hall which rose loftily in due proportions according to the directions which the Buddha had suggested; and it was beautifully decorated with appropriate carvings.6

This vihāra was called Jetavana, and the friend of the orphans invited the Lord to come to Sāvatthi and receive the donation. And the Blessed One left Kapilavatthu and came to Sāvatthi.7

While the Blessed One was entering Jetavana, Anāthapindika scattered flowers and burned incense, and as a sign of the gift he poured water from a golden dragon decanter, saying, "This Jetavana vihāra I give for the use of the brotherhood throughout the world."8

The Blessed One received the gift and replied: "May all evil influences be overcome; may the offering promote the kingdom of righteousness and be a permanent blessing to mankind in general, to the land of Kosala, and especially also to the giver."9

Then the king Pasenadi, hearing that the Lord had come, went in his royal equipage to the Jetavana vihāra and saluted the Blessed One with clasped hands, saying:10

"Blessed is my unworthy and obscure kingdom that it has met with so great a fortune. For how can calamities[Pg 78] and dangers befall it in the presence of the Lord of the world, the Dharmarāja, the King of Truth.11

"Now that I have seen thy sacred countenance, let me partake of the refreshing waters of thy teachings.12

"Worldly profit is fleeting and perishable, but religious profit is eternal and inexhaustible. A worldly man, though a king, is full of trouble, but even a common man who is holy has peace of mind."13

Knowing the tendency of the king's heart, weighed down by avarice and love of pleasure, the Buddha seized the opportunity and said:14

"Even those who, by their evil karma, have been born in low degree, when they see a virtuous man, feel reverence for him. How much more must an independent king, on account of merits acquired in previous existences, when meeting a Buddha, conceive reverence for him.15

"And now as I briefly expound the law, let the Mahārāja listen and weigh my words, and hold fast that which I deliver!16

"Our good or evil deeds follow us continually like shadows.17

"That which is most needed is a loving heart!18

"Regard thy people as men do an only son. Do not oppress them, do not destroy them; keep in due check every member of thy body, forsake unrighteous doctrine and walk in the straight path. Exalt not thyself by trampling down others, but comfort and befriend the suffering.19

"Neither ponder on kingly dignity, nor listen to the smooth words of flatterers.20

"There is no profit in vexing oneself by austerities, but meditate on the Buddha and weigh his righteous law.21

"We are encompassed on all sides by the rocks of birth, old age, disease, and death, and only by considering and practising the true law can we escape from this sorrow-piled mountain.22

[Pg 79]"What profit, then, in practising iniquity?23

"All who are wise spurn the pleasures of the body. They loathe lust and seek to promote their spiritual existence.24

"When a tree is burning with fierce flames, how can the birds congregate therein? Truth cannot dwell where passion lives. He who does not know this, though he be a learned man and be praised by others as a sage, is beclouded with ignorance.25

"To him who has this knowledge true wisdom dawns, and he will beware of hankering after pleasure. To acquire this state of mind, wisdom is the one thing needful. To neglect wisdom will lead to failure in life.26

"The teachings of all religions should center here, for without wisdom there is no reason.27

"This truth is not for the hermit alone; it concerns every human being, priest and layman alike. There is no distinction between the monk who has taken the vows, and the man of the world living with his family. There are hermits who fall into perdition, and there are humble householders who mount to the rank of rishis.28

"Hankering after pleasure is a danger common to all; it carries away the world. He who is involved in its eddies finds no escape. But wisdom is the handy boat, reflection is the rudder. The slogan of religion calls you to overcome the assaults of Māra, the enemy.29

"Since it is impossible to escape the result of our deeds, let us practise good works.30

"Let us guard our thoughts that we do no evil, for as we sow so shall we reap.31

"There are ways from light into darkness and from darkness into light. There are ways, also, from the gloom into deeper darkness, and from the dawn into brighter light. The wise man will use the light he has to receive more fight. He will constantly advance in the knowledge of truth.32

[Pg 80]"Exhibit true superiority by virtuous conduct and the exercise of reason; meditate deeply on the vanity of earthly things, and understand the fickleness of life.33

"Elevate the mind, and seek sincere faith with firm purpose; transgress not the rules of kingly conduct, and let your happiness depend, not upon external things, but upon your own mind. Thus you will lay up a good name for distant ages and will secure the favor of the Tathāgata."34

The king listened with reverence and remembered all the words of the Buddha in his heart.

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XXVI. THE THREE CHARACTERISTICS AND THE UNCREATE.

When the Buddha was staying at the Veluvana, the bamboo grove at Rājagaha, he addressed the brethren thus:1

"Whether Buddhas arise, O priests, or whether Buddhas do not arise, it remains a fact and the fixed and necessary constitution of being that all conformations are transitory. This fact a Buddha discovers and masters, and when he has discovered and mastered it, he announces, teaches, publishes, proclaims, discloses, minutely explains and makes it clear that all conformations are transitory.2

"Whether Buddhas arise, O priests, or whether Buddhas do not arise, it remains a fact and a fixed and necessary constitution of being, that all conformations are suffering. This fact a Buddha discovers and masters, and when he has discovered and mastered it, he announces, publishes, proclaims, discloses, minutely explains and makes it clear that all conformations are suffering.3

"Whether Buddhas arise, O priests, or whether Buddhas do not arise, it remains a fact and a fixed and necessary constitution of being, that all conformations are lacking a[Pg 81] self. This fact a Buddha discovers and masters, and when he has discovered and mastered it, he announces, teaches, publishes, proclaims, discloses, minutely explains and makes it clear that all conformations are lacking a self."4

And on another occasion the Blessed One dwelt at Sāvatthi in the Jetavana, the garden of Anāthapindika.5

At that time the Blessed One edified, aroused, quickened and gladdened the monks with a religious discourse on the subject of Nirvāna. And these monks grasping the meaning, thinking it out, and accepting with their hearts the whole doctrine, listened attentively. But there was one brother who had some doubt left in his heart. He arose and clasping his hands made the request: "May I be permitted to ask a question?" When permission was granted he spoke as follows:6

"The Buddha teaches that all conformations are transient, that all conformations are subject to sorrow, that all conformations are lacking a self. How then can there be Nirvāna, a state of eternal bliss?"7

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:8

"There is, O monks, a state where there is neither earth, nor water, nor heat, nor air; neither infinity of space nor infinity of consciousness, nor nothingness, nor perception nor non-perception; neither this world nor that world, neither sun nor moon. It is the uncreate.9

"That, O monks, I term neither coming nor going nor standing; neither death nor birth. It is without stability, without change; it is the eternal which never originates and never passes away. There is the end of sorrow.10

"It is hard to realize the essential, the truth is not easily perceived; desire is mastered by him who knows, and to him who sees aright all things are naught.11

"There is, O monks, an unborn, unoriginated, uncreated, unformed. Were there not, O monks, this unborn,[Pg 82] unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed.12

"Since, O monks, there is an unborn, unoriginated, uncreated, and unformed, therefore is there an escape from the born, originated, created, formed."

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XXVII. THE BUDDHA'S FATHER.

The Buddha's name became famous over all India and Suddhodana, his father, sent word to him saying: "I am growing old and wish to see my son before I die. Others have had the benefit of his doctrine, but not his father nor his relatives."1

And the messenger said: "O world-honored Tathāgata, thy father looks for thy coming as the lily longs for the rising of the sun."2

The Blessed One consented to the request of his father and set out on his journey to Kapilavatthu. Soon the tidings spread in the native country of the Buddha: "Prince Siddhattha, who wandered forth from home into homelessness to obtain enlightenment, having attained his purpose, is coming back."3

Suddhodana went out with his relatives and ministers to meet the prince. When the king saw Siddhattha, his son, from afar, he was struck with his beauty and dignity, and he rejoiced in his heart, but his mouth found no words to utter.4

This, indeed, was his son; these were the features of Siddhattha. How near was the great samana to his heart, and yet what a distance lay between them! That noble muni was no longer Siddhattha, his son; he was the Buddha,[Pg 83] the Blessed One, the Holy One, Lord of truth, and teacher of mankind.5

Suddhodana the king, considering the religious dignity of his son, descended from his chariot and after saluting his son said: "It is now seven years since I have seen thee. How I have longed for this moment!"6

Then the Sakyamuni took a seat opposite his father, and the king gazed eagerly at his son. He longed to call him by his name, but he dared not. "Siddhattha," he exclaimed silently in his heart, "Siddhattha, come back to thine aged father and be his son again!" But seeing the determination of his son, he suppressed his sentiments, and desolation overcame him.7

Thus the king sat face to face with his son, rejoicing in his sadness and sad in his rejoicing. Well might he be proud of his son, but his pride broke down at the idea that his great son would never be his heir.8

"I would offer thee my kingdom," said the king, "but if I did, thou wouldst account it but as ashes."9

And the Buddha said: "I know that the king's heart is full of love and that for his son's sake he feels deep grief. But let the ties of love that bind him to the son whom he lost embrace with equal kindness all his fellow-beings, and he will receive in his place a greater one than Siddhattha; he will receive the Buddha, the teacher of truth, the preacher of righteousness, and the peace of Nirvāna will enter into his heart."10

Suddhodana trembled with joy when he heard the melodious words of his son, the Buddha, and clasping his hands, exclaimed with tears in his eyes: "Wonderful is this change! The overwhelming sorrow has passed away. At first my sorrowing heart was heavy, but now I reap the fruit of thy great renunciation. It was right that, moved by thy mighty sympathy, thou shouldst reject the pleasures of royal power and achieve thy noble purpose in religious devotion.[Pg 84] Now that thou hast found the path, thou canst preach the law of immortality to all the world that yearns for deliverance."11

The king returned to the palace, while the Buddha remained in the grove before the city.12

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XXVIII. YASODHARĀ.

On the next morning the Buddha took his bowl and set out to beg his food.1

And the news spread abroad: "Prince Siddhattha is going from house to house to receive alms in the city where he used to ride in a chariot attended by bis retinue. His robe is like a red clod, and he holds in his hand an earthen bowl."2

On hearing the strange rumor, the king went forth in great haste and when he met his son he exclaimed: "Why dost thou thus disgrace me? Knowest thou not that I can easily supply thee and thy bhikkhus with food?"3

And the Buddha replied: "It is the custom of my race."4

But the king said: "How can this be? Thou art descended from kings, and not one of them ever begged for food."5

"O great king," rejoined the Buddha, "thou and thy race may claim descent from kings; my descent is from the Buddhas of old. They, begging their food, lived on alms."6

The king made no reply, and the Blessed One continued: "It is customary, O king, when one has found a hidden treasure, for him to make an offering of the most precious jewel to his father. Suffer me, therefore, to open this treasure of mine which is the Dharma, and accept from me this gem:"7

[Pg 85]And the Blessed One recited the following stanza:

"Rise from dreams and loiter not
Open to truth thy mind.
Practise righteousness and thou
Eternal bliss shalt find."8

Then the king conducted the prince into the palace, and the ministers and all the members of the royal family greeted him with great reverence, but Yasodharā, the mother of Rāhula, did not make her appearance. The king sent for Yasodharā, but she replied: "Surely, if I am deserving of any regard, Siddhattha will come and see me."9

The Blessed One, having greeted all his relatives and friends, asked: "Where is Yasodharā?" And on being informed that she had refused to come, he rose straightway and went to her apartments.10

"I am free," the Blessed One said to his disciples, Sāriputta and Moggallāna, whom he had bidden to accompany him to the princess's chamber; "the princess, however, is not as yet free. Not having seen me for a long time, she is exceedingly sorrowful. Unless her grief be allowed its course her heart will cleave. Should she touch the Tathāgata, the Holy One, ye must not prevent her."11

Yasodharā sat in her room, dressed in mean garments, and her hair cut. When Prince Siddhattha entered, she was, from the abundance of her affection, like an overflowing vessel, unable to contain her love.12

Forgetting that the man whom she loved was the Buddha, the Lord of the world, the preacher of truth, she held him by his feet and wept bitterly.13

Remembering, however, that Suddhodana was present, she felt ashamed, and rising, seated herself reverently at a little distance.14

The king apologized for the princess, saying: "This arises from her deep affection, and is more than a temporary[Pg 86] emotion. During the seven years that she has lost her husband, when she heard that Siddhattha had shaved his head, she did likewise; when she heard that he had left off the use of perfumes and ornaments, she also refused their use. Like her husband she had eaten at appointed times from an earthen bowl only. Like him she had renounced high beds with splendid coverings, and when other princes asked her in marriage, she replied that she was still his. Therefore, grant her forgiveness."15

And the Blessed One spoke kindly to Yasodharā, telling of her great merits inherited from former lives. She had indeed been again and again of great assistance to him. Her purity, her gentleness, her devotion had been invaluable to the Bodhisatta when he aspired to attain enlightenment, the highest aim of mankind. And so holy had she been that she desired to become the wife of a Buddha. This, then, is her karma, and it is the result of great merits. Her grief has been unspeakable, but the consciousness of the glory that surrounds her spiritual inheritance increased by her noble attitude during her life, will be a balm that will miraculously transform all sorrows into heavenly joy.

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XXIX. RĀHULA.

Many people in Kapilavatthu believed in the Tathāgata and took refuge in his doctrine, among them Nanda, Siddhattha's halfbrother, the son of Pajāpatī; Devadatta, his cousin and brother-in-law; Upāli the barber; and Anuruddha the philosopher. Some years later Ānanda, another cousin of the Blessed One, also joined the Sangha.1

Ānanda was a man after the heart of the Blessed One; he was his most beloved disciple, profound in comprehension[Pg 87] and gentle in spirit. And Ānanda remained always near the Blessed Master of truth, until death parted them2

On the seventh day after the Buddha's arrival in Kapilavatthu, Yasodharā dressed Rāhula, now seven years old, in all the splendor of a prince and said to him:3

"This holy man, whose appearance is so glorious that he looks like the great Brahmā, is thy father. He possesses four great mines of wealth which I have not yet seen. Go to him and entreat him to put thee in possession of them, for the son ought to inherit the property of his father."4

Rāhula replied: "I know of no father but the king. Who is my father?"5

The princess took the boy in her arms and from the window she pointed out to him the Buddha, who happened to be near the palace, partaking of food.6

Rāhula then went to the Buddha, and looking up into his face said without fear and with much affection: "My father!"7

And standing near by him, he added: "O samana, even thy shadow is a place of bliss!"8

When the Tathāgata had finished his repast, he gave blessings and went away from the palace, but Rāhula followed and asked his father for his inheritance.9

No one prevented the boy, nor did the Blessed One himself.10

Then the Blessed One turned to Sāriputta, saying: "My son asks for his inheritance. I cannot give him perishable treasures that will bring cares and sorrows, but I can give him the inheritance of a holy life, which is a treasure that will not perish."11

Addressing Rāhula with earnestness, the Blessed One said: "Gold and silver and jewels are not in my possession. But if thou art willing to receive spiritual treasures, and art strong enough to carry them and to keep them, I shall give thee the four truths which will teach thee the eightfold[Pg 88] path of righteousness. Dost thou desire to be admitted to the brotherhood of those who devote their life to the culture of the heart seeking for the highest bliss attainable?"12

And Rāhula replied with firmness: "I do. I want to join the brotherhood of the Buddha."13

When the king heard that Rāhula had joined the brotherhood of bhikkhus he was grieved. He had lost Siddhattha and Nanda, his sons, and Devadatta, his nephew. But now that his grandson had been taken from him, he went to the Blessed One and spoke to him. And the Blessed One promised that from that time forward he would not ordain any minor without the consent of his parents or guardians.