The Gospel of Buddha, by Paul Carus

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:31 am

XC. PĀTALIPUTTA.

When the Blessed One had stayed as long as convenient at Nālandā, he went to Pātaliputta, the frontier town of Magadha; and when the disciples at Pātaliputta heard of his arrival, they invited him to their village rest-house. And the Blessed One robed himself, took his bowl and went with the brethren to the rest-house. There he washed his feet, entered the hall, and seated himself against the center pillar, with his face towards the east. The brethren, also, having washed their feet, entered the hall, and took their seats round the Blessed One, against the western wall, facing the east. And the lay devotees of Pātaliputta, having also washed their feet, entered the hall, and took their seats opposite the Blessed One, against the eastern wall, facing towards the west.1

Then the Blessed One addressed the lay-disciples of Pātaliputta, and he said:2

"Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. In the first place, the wrong-doer, devoid of rectitude, falls into great poverty through sloth; in the next place, his evil repute gets noised abroad; thirdly, whatever society he enters, whether of Brahmans, nobles, heads of houses, or samanas, he enters shyly and confusedly; fourthly, he is full of anxiety when he dies; and lastly, on the dissolution of the body after death, his mind remains in an unhappy state. Wherever his karma continues, there will be suffering and woe. This, O householders, is the fivefold loss of the evil-doer!3

"Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. In the first place the well-doer, strong in rectitude, acquires property through his industry; in the next place, good reports of him are spread abroad; thirdly, whatever society he enters, whether[Pg 224] of nobles, Brahmans, heads of houses, or members of the order, he enters with confidence and self-possession; fourthly, he dies without anxiety; and, lastly, on the dissolution of the body after death, his mind remains in a happy state. Wherever his karma continues, there will be heavenly bliss and peace. This, O householders, is the fivefold gain of the well-doer."4

When the Blessed One had taught the disciples, and incited them, and roused them, and gladdened them far into the night with religious edification, he dismissed them, saying, "The night is far spent, O householders. It is time for you to do what ye deem most fit."5

"Be it so, Lord!" answered the disciples of Pātaliputta, and rising from their seats, they bowed to the Blessed One, and keeping him on their right hand as they passed him, they departed thence.6

While the Blessed One stayed at Pātaliputta, the king of Magadha sent a messenger to the governor of Pātaliputta to raise fortifications for the security of the town.7

And the Blessed One seeing the laborers at work predicted the future greatness of the place, saying: "The men who build the fortress act as if they had consulted higher powers. For this city of Pātaliputta will be a dwelling-place of busy men and a center for the exchange of all kinds of goods. But three dangers hang over Pātaliputta, that of fire, that of water, that of dissension."8

When the governor heard of the prophecy of Pātaliputta's future, he greatly rejoiced and named the city-gate through which the Buddha had gone towards the river Ganges, "The Gotama Gate."9

Meanwhile the people living on the banks of the Ganges arrived in great numbers to pay reverence to the Lord of the world; and many persons asked him to do them the honor to cross over in their boats. But the Blessed One considering the number of the boats and their beauty did[Pg 225] not want to show any partiality, and by accepting the invitation of one to offend all the others. He therefore crossed the river without any boat, signifying thereby that the rafts of asceticism and the gaudy gondolas of religious ceremonies were not staunch enough to weather the storms of Samsāra, while the Tathāgata can walk dry-shod over the ocean of worldliness.10

And as the city gate was called after the name of the Tathāgata so the people called this passage of the river "Gotama Ford."
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:31 am

XCI. THE MIRROR OF TRUTH.

The Blessed One proceeded to the village Nādikā with a great company of brethren and there he stayed at the Brick Hall. And the venerable Ānanda went to the Blessed One and mentioning to him the names of the brethren and sisters that had died, anxiously inquired about their fate after death, whether they had been reborn in animals or in hell, or as ghosts, or in any place of woe.1

And the Blessed One replied to Ānanda and said:2

"Those who have died after the complete destruction of the three bonds of lust, of covetousness and of the egotistical cleaving to existence, need not fear the state after death. They will not be reborn in a state of suffering; their minds will not continue as a karma of evil deeds or sin, but are assured of final salvation.3

"When they die, nothing will remain of them but their good thoughts, their righteous acts, and the bliss that proceeds from truth and righteousness. As rivers must at last reach the distant main, so their minds will be reborn in higher states of existence and continue to be pressing on[Pg 226] to their ultimate goal which is the ocean of truth, the eternal peace of Nirvāna.4

"Men are anxious about death and their fate after death; but consider, it is not at all strange, Ānanda, that a human being should die. However, that thou shouldst inquire about them, and having heard the truth still be anxious about the dead, this is wearisome to the Blessed One. I will, therefore, teach thee the mirror of truth and let the faithful disciple repeat it:5

"'Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation.'6

"What, then, Ānanda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha, believing the Blessed One to be the Holy One, the Fully-Enlightened One, wise, upright, happy, world-knowing, supreme, the Bridler of men's wayward hearts, the Teacher of gods and men, the blessed Buddha.7

"It is further the consciousness that the disciple is possessed of faith in the truth, believing the truth to have been proclaimed by the Blessed One, for the benefit of the world, passing not away, welcoming all, leading to salvation, to which8

"And, finally, it is the consciousness that the disciple is possessed of faith in the order, believing in the efficacy of a union among those men and women who are anxious to walk in the noble eightfold path; believing this church of the Buddha, of the righteous, the upright, the just, the law-abiding, to be worthy of honor, of hospitality, of gifts, and of reverence; to be the supreme sowing-ground of merit for the world; to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished,[Pg 227] virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of selfish aims, either now or in a future life, or by the belief in the efficacy of outward acts, and are conducive to high and holy thought.9

"This is the mirror of truth which teaches the straightest way to enlightenment which is the common goal of all living creatures. He who possesses the mirror of truth is free from fear; he will find comfort in the tribulations of life, and his life will be a blessing to all his fellow-creatures."10
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:32 am

XCII. AMBAPĀLĪ.

Then the Blessed One proceeded with a great number of brethren to Vesālī, and he stayed at the grove of the courtesan Ambapālī. And he said to the brethren: "Let a brother, O bhikkhus, be mindful and thoughtful. Let a brother, whilst in the world, overcome the grief which arises from bodily craving, from the lust of sensations, and from the errors of wrong reasoning. Whatever you do, act always in full presence of mind. Be thoughtful in eating and drinking, in walking or standing, in sleeping or waking, while talking or being silent."1

When the courtesan Ambapālī heard that the Blessed One was staying in her mango grove, she was exceedingly glad and went in a carriage as far as the ground was passable for carriages. There she alighted and thence proceeding to the place where the Blessed One was, she took her seat respectfully at his feet on one side. As a prudent woman goes forth to perform her religious duties, so she appeared in a simple dress without any ornaments, yet beautiful to look upon.[Pg 228]2

And the Blessed One thought to himself: "This woman moves in worldly circles and is a favorite of kings and princes; yet is her heart calm and composed. Young in years, rich, surrounded by pleasures, she is thoughtful and steadfast. This, indeed, is rare in the world. Women, as a rule, are scant in wisdom and deeply immersed in vanity; but she, although living in luxury, has acquired the wisdom of a master, taking delight in piety, and able to receive the truth in its completeness."3

When she was seated, the Blessed One instructed, aroused, and gladdened her with religious discourse.4

As she listened to the law, her face brightened with delight. Then she rose and said to the Blessed One: "Will the Blessed One do me the honor of taking his meal, together with the brethren, at my house to-morrow?" And the Blessed One gave, by silence, his consent.5

Now, the Licchavi, a wealthy family of princely rank, hearing that the Blessed One had arrived at Vesālī and was staying at Ambapālī's grove, mounted their magnificent carriages, and proceeded with their retinue to the place where the Blessed One was. And the Licchavi were gorgeously dressed in bright colors and decorated with costly jewels.6

And Ambapālī drove up against the young Licchavi, axle to axle, wheel to wheel, and yoke to yoke, and the Licchavi said to Ambapālī, the courtesan: "How is it, Ambapālī, that you drive up against us thus?"7

"My lords," said she, "I have just invited the Blessed One and his brethren for their to-morrow's meal."8

And the princes replied: "Ambapālī! give up this meal to us for a hundred thousand."9

"My lords, were you to offer all Vesālī with its subject territory, I would not give up so great an honor!"10

Then the Licchavi went on to Ambapālī's grove.11

When the Blessed One saw the Licchavi approaching in the distance, he addressed the brethren, and said: "O brethren, let those of the brethren who have never seen the gods gaze upon this company of the Licchavi, for they are dressed gorgeously, like immortals."

And when they had driven as far as the ground was passable for carriages, the Licchavi alighted and went on foot to the place where the Blessed One was, taking their seats respectfully by his side. And when they were thus seated, the Blessed One instructed, aroused, and gladdened them with religious discourse.13

Then they addressed the Blessed One and said: "Will the Blessed One do us the honor of taking his meal, together with the brethren, at our palace to-morrow?"14

"O Licchavi," said the Blessed One, "I have promised to dine to-morrow with Ambapālī, the courtesan."15

Then the Licchavi, expressing their approval of the words of the Blessed One, arose from their seats and bowed down before the Blessed One, and, keeping him on their right hand as they passed him, they departed thence; but when they came home, they cast up their hands, saying: "A worldly woman has outdone us; we have been left behind by a frivolous girl!"16

And at the end of the night Ambapālī, the courtesan, made ready in her mansion sweet rice and cakes, and on the next day announced through a messenger the time to the Blessed One, saying, "The hour, Lord, has come, and the meal is ready!"17

And the Blessed One robed himself early in the morning, took his bowl, and went with the brethren to the place where Ambapālī's dwelling-house was; and when they had come there they seated themselves on the seats prepared for them. And Ambapālī, the courtesan, set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused to take more.18

And when the Blessed One had finished his meal, the courtesan had a low stool brought, and sat down at his[Pg 232] side, and addressed the Blessed One, and said: "Lord, I present this mansion to the order of bhikkhus, of which the Buddha is the chief."19

And the Blessed One accepted the gift; and after instructing, arousing, and gladdening her with religious edification, he rose from his seat and departed thence.20
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:33 am

XCIII. THE BUDDHA'S FAREWELL ADDRESS.

When the Blessed One had remained as long as he wished at Ambapālī's grove, he went to Beluva, near Vesālī. There the Blessed One addressed the brethren, and said: "O mendicants, take up your abode for the rainy season round about Vesālī, each one according to the place where his friends and near companions may five. I shall enter upon the rainy season here at Beluva."1

When the Blessed One had thus entered upon the rainy season there fell upon him a dire sickness, and sharp pains came upon him even unto death. But the Blessed One, mindful and self-possessed, bore his ailments without complaint.2

Then this thought occurred to the Blessed One, "It would not be right for me to pass away from life without addressing the disciples, without taking leave of the order. Let me now, by a strong effort of the will, subdue this sickness, and keep my hold on life till the allotted time have come."3

And the Blessed One, by a strong effort of the will subdued the sickness, and kept his hold on life till the time he fixed upon should come. And the sickness abated.4

Thus the Blessed One began to recover; and when he had quite got rid of the sickness, he went out from the[Pg 233] monastery, and sat down on a seat spread out in the open air. And the venerable Ānanda, accompanied by many other disciples, approached where the Blessed One was, saluted him, and taking a seat respectfully on one side, said: "I have beheld, Lord, how the Blessed One was in health, and I have beheld how the Blessed One had to suffer. And though at the sight of the sickness of the Blessed One my body became weak as a creeper, and the horizon became dim to me, and my faculties were no longer clear, yet notwithstanding I took some little comfort from the thought that the Blessed One would not pass away from existence until at least he had left instructions as touching the order."5

And the Blessed One addressed Ānanda in behalf of the order, saying:6

"What, then, Ānanda, does the order expect of me? I have preached the truth without making any distinction between exoteric and esoteric doctrine; for in respect of the truth, Ānanda, the Tathāgata has no such thing as the closed fist of a teacher, who keeps some things back.7

"Surely, Ānanda, should there be any one who harbors the thought, 'It is I who will lead the brotherhood,' or, 'The order is dependent upon me,' he should lay down instructions in any matter concerning the order. Now the Tathāgata, Ānanda, thinks not that it is he who should lead the brotherhood, or that the order is dependent upon him.8

"Why, then, should the Tathāgata leave instructions in any matter concerning the order?9

"I am now grown old, O Ānanda, and full of years; my journey is drawing to its close, I have reached the sum of my days, I am turning eighty years of age.10

"Just as a worn-out cart can not be made to move along without much difficulty, so the body of the Tathāgata can only be kept going with much additional care.11

"It is only, Ānanda, when the Tathāgata, ceasing to[Pg 234] attend to any outward thing, becomes plunged in that devout meditation of heart which is concerned with no bodily object, it is only then that the body of the Tathāgata is at ease.12

"Therefore, O Ānanda, be ye lamps unto yourselves. Rely on yourselves, and do not rely on external help.13

"Hold fast to the truth as a lamp. Seek salvation alone in the truth. Look not for assistance to any one besides yourselves.14

"And how, Ānanda, can a brother be a lamp unto himself, rely on himself only and not on any external help, holding fast to the truth as his lamp and seeking salvation in the truth alone, looking not for assistance to any one besides himself?15

"Herein, O Ānanda, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from the body's cravings.16

"While subject to sensations let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from the sensations.17

"And so, also, when he thinks or reasons, or feels, let him so regard his thoughts that being strenuous, thoughtful, and mindful he may, whilst in the world, overcome the grief which arises from the craving due to ideas, or to reasoning, or to feeling.18

"Those who, either now or after I am dead, shall be lamps unto themselves, relying upon themselves only and not relying upon any external help, but holding fast to the truth as their lamp, and seeking their salvation in the truth alone, and shall not look for assistance to any one besides themselves, it is they, Ānanda, among my bhikkhus, who shall reach the very topmost height! But they must be anxious to learn."
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:33 am

XCIV. THE BUDDHA ANNOUNCES HIS DEATH.

Said the Tathāgata to Ānanda: "In former years, Ānanda, Māra, the Evil One, approached the holy Buddha three times to tempt him.1

"And now, Ānanda, Māra, the Evil One, came again today to the place where I was, and, standing beside me, addressed me in the same words as he did when I was resting under the shepherd's Nigrodha tree on the bank of the Nerañjarā river: 'Be greeted, thou Holy One. Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvāna.'2

"And when Māra had thus spoken, Ānanda, I answered him and said: 'Make thyself happy, O wicked one; the final extinction of the Tathāgata shall take place before long.'"3

And the venerable Ānanda addressed the Blessed One and said: "Vouchsafe, Lord, to remain with us, O Blessed One! for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain of mankind!"4

Said the Blessed One: "Enough now, Ānanda, beseech not the Tathāgata!"5

And again, a second time, the venerable Ānanda besought the Blessed One in the same words. And he received from the Blessed One the same reply.6

And again, the third time, the venerable Ānanda besought the Blessed One to live longer; and the Blessed One said: "Hast thou faith, Ānanda?"7

Said Ānanda: "I have, my Lord!"8

And the Blessed One, seeing the quivering eyelids of Ānanda, read the deep grief in the heart of his beloved disciple, and he asked again: "Hast thou, indeed, faith, Ānanda?"9

And Ānanda said: "I have faith, my Lord."[Pg 236]10

Than the Blessed One continued: "If thou hast faith, Ānanda, in the wisdom of the Tathāgata, why, then, Ānanda, dost thou trouble the Tathāgata even until the third time? Have I not formerly declared to you that it is in the very nature of all compound things that they must be dissolved again. We must separate ourselves from all things near and dear to us, and must leave them. How then, Ānanda, can it be possible for me to remain, since everything that is born, or brought into being, and organized, contains within itself the inherent necessity of dissolution? How, then, can it be possible that this body of mine should not be dissolved? No such condition can exist! And this mortal existence, O Ānanda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathāgata."11

And the Blessed One said to Ānanda: "Go now, Ānanda, and assemble in the Service Hall such of the brethren as reside in the neighborhood of Vesālī."12

Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated, the Blessed One addressed the brethren, and said:13

"O brethren, ye to whom the truth has been made known, having thoroughly made yourselves masters of it, practise it, meditate upon it, and spread it abroad, in order that pure religion may last long and be perpetuated, in order that it may continue for the good and happiness of the great multitudes, out of pity for the world, and to the good and gain of all living beings!14

"Star-gazing and astrology, forecasting lucky or unfortunate events by signs, prognosticating good or evil, all these are things forbidden.15

"He who lets his heart go loose without restraint shall not attain Nirvāna; therefore, must we hold the heart in check, and retire from worldly excitements and seek tranquillity of mind.[Pg 237]16

"Eat your food to satisfy your hunger, and drink to satisfy you thirst. Satisfy the necessities of life like the butterfly that sips the flower, without destroying its fragrance or its texture.17

"It is through not understanding and grasping the four truths, O brethren, that we have gone astray so long, and wandered in this weary path of transmigrations, both you and I, until we have found the truth.18

"Practise the earnest meditations I have taught you. Continue in the great struggle against sin. Walk steadily in the roads of saintship. Be strong in moral powers. Let the organs of your spiritual sense be quick. When the seven kinds of wisdom enlighten your mind, you will find the noble, eightfold path that leads to Nirvāna.19

"Behold, O brethren, the final extinction of the Tathāgata will take place before long. I now exhort you, saying: 'All component things must grow old and be dissolved again. Seek ye for that which is permanent, and work out your salvation with diligence.'"
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:34 am

XCV. CHUNDA, THE SMITH.

And the Blessed One went to Pāvā.1

When Chunda, the worker in metals, heard that the Blessed One had come to Pāvā and was staying in his mango grove, he came to the Buddha and respectfully invited him and the brethren to take their meal at his house. And Chunda prepared rice-cakes and a dish of dried boar's meat.2

When the Blessed One had eaten the food prepared by Chunda, the worker in metals, there fell upon him a dire sickness, and sharp pain came upon him even unto death.[Pg 238] But the Blessed One, mindful and self-possessed, bore it without complaint.3

And the Blessed One addressed the venerable Ānanda, and said: "Come, Ānanda, let us go on to Kusinārā."4

On his way the Blessed One grew tired, and he went aside from the road to rest at the foot of a tree, and said: "Fold the robe, I pray thee, Ānanda, and spread it out for me. I am weary, Ānanda, and must rest awhile!"5

"Be it so, Lord!" said the venerable Ānanda; and he spread out the robe folded fourfold.6

The Blessed One seated himself, and when he was seated he addressed the venerable Ānanda, and said: "Fetch me some water, I pray thee, Ānanda. I am thirsty, Ānanda, and would drink."7

When he had thus spoken, the venerable Ānanda said to the Blessed One: "But just now, Lord, five hundred carts have gone across the brook and have stirred the water; but a river, O Lord, is not far off. Its water is clear and pleasant, cool and transparent, and it is easy to get down to it. There the Blessed One may both drink water and cool his limbs."8

A second time the Blessed One addressed the venerable Ānanda, saying: "Fetch me some water, I pray thee Ānanda, I am thirsty, Ānanda, and would drink."9

And a second time the venerable Ānanda said: "Let us go to the river."10

Then the third time the Blessed One addressed the venerable Ānanda, and said: "Fetch me some water, I pray thee, Ānanda, I am thirsty, Ānanda, and would drink."11

"Be it so, Lord!" said the venerable Ānanda in assent to the Blessed One; and, taking a bowl, he went down to the streamlet. And lo! the streamlet, which, stirred up by wheels, had become muddy, when the venerable Ānanda came up to it, flowed clear and bright and free from[Pg 239] all turbidity. And he thought: "How wonderful, how marvelous is the great might and power of the Tathāgata!"12

Ānanda brought the water in the bowl to the Lord, saying: "Let the Blessed One take the bowl. Let the Happy One drink the water. Let the Teacher of men and gods quench his thirst."13

Then the Blessed One drank of the water.14

Now, at that time a man of low caste, named Pukkusa, a young Malla, a disciple of Alāra Kālāma, was passing along the high road from Kusinārā to Pāvā.15

And Pukkusa, the young Malla, saw the Blessed One seated at the foot of a tree. On seeing him, he went up to the place where the Blessed One was, and when he had come there, he saluted the Blessed One and took his seat respectfully on one side. Then the Blessed One instructed, edified, and gladdened Pukkusa, the young Malla, with religious discourse.16

Aroused and gladdened by the words of the Blessed One, Pukkusa, the young Malla, addressed a certain man who happened to pass by, and said: "Fetch me, I pray thee, my good man, two robes of cloth of gold, burnished and ready for wear."17

"Be it so, sir!" said that man in assent to Pukkusa, the young Malla; and he brought two robes of cloth of gold, burnished and ready for wear.18

And the Malla Pukkusa presented the two robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying: "Lord, these two robes of burnished cloth of gold are ready for wear. May the Blessed One show me favor and accept them at my hands!"19

The Blessed One said: "Pukkusa, robe me in one, and Ānanda in the other."20

And the Tathāgata's body appeared shining like a flame, and he was beautiful above all expression.[Pg 240]21

And the venerable Ānanda said to the Blessed One: "How wonderful a thing is it, Lord, and how marvellous, that the color of the skin of the Blessed One should be so clear, so exceedingly bright! When I placed this robe of burnished cloth of gold on the body of the Blessed One, lo! it seemed as if it had lost its splendor!"22

The Blessed One said: "There are two occasions on which a Tathāgata's appearance becomes clear and exceeding bright. In the night, Ānanda, in which a Tathāgata attains to the supreme and perfect insight, and in the night in which he passes finally away in that utter passing away which leaves nothing whatever of his earthly existence to remain."23

And the Blessed One addressed the venerable Ānanda, and said: "Now it may happen, Ānanda, that some one should stir up remorse in Chunda, the smith, by saying: 'It is evil to thee, Chunda, and loss to thee, that the Tathāgata died, having eaten his last meal from thy provision.' Any such remorse, Ānanda, in Chunda, the smith, should be checked by saying: 'It is good to thee, Chunda, and gain to thee, that the Tathāgata died, having eaten his last meal from thy provision. From the very mouth of the Blessed One, O Chunda, have I heard, from his own mouth have I received this saying, "These two offerings of food are of equal fruit and of much greater profit than any other: the offerings of food which a Tathāgata accepts when he has attained perfect enlightenment and when he passes away by the utter passing away in which nothing whatever of his earthly existence remains behind—these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any other. There has been laid up by Chunda, the smith, a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redounding to the inheritance of heaven and of great power." In this way,[Pg 241] Ānanda, should be checked any remorse in Chunda, the smith."24

Then the Blessed One, perceiving that death was near, uttered these words: "He who gives away shall have real gain. He who subdues himself shall be free, he shall cease to be a slave of passions. The righteous man casts off evil; and by rooting out lust, bitterness, and illusion, do we reach Nirvāna."
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:34 am

XCVI. METTEYYA.

The Blessed One proceeded with a great company of the brethren to the sāla grove of the Mallas, the Upavattana of Kusinārā on the further side of the river Hiraññavatī, and when he had arrived he addressed the venerable Ānanda, and said: "Make ready for me, I pray you, Ānanda, the couch with its head to the north, between the twin sāla trees. I am weary, Ānanda, and wish to be down."1

"Be it so, Lord!" said the venerable Ānanda, and he spread a couch with its head to the north, between the twin sāla trees. And the Blessed One laid himself down, and he was mindful and self-possessed.2

Now, at that time the twin sāla trees were full of bloom with flowers out of season; and heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old. And Ānanda was filled with wonder that the Blessed One was thus honored. But the Blessed One said: "Not by such events, Ānanda, is the Tathāgata rightly honored, held sacred, or revered. But the brother or the sister, the devout man or the devout woman, who continually fulfils all the greater and the lesser duties, walking according to the precepts, it is they who rightly honor,[Pg 242] hold sacred, and revere the Tathāgata with the worthiest homage. Therefore, O Ānanda, be ye "constant in the fulfilment of the greater and of the lesser duties, and walk according to the precepts; thus, Ānanda, will ye honor the Master."3

Then the venerable Ānanda went into the vihāra, and stood leaning against the doorpost, weeping at the thought: "Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me—he who is so kind!"4

Now, the Blessed One called the brethren, and said: "Where, O brethren, is Ānanda?"5

And one of the brethren went and called Ānanda. And Ānanda came and said to the Blessed One: "Deep darkness reigned for want of wisdom; the world of sentient creatures was groping for want of light; then the Tathāgata lit up the lamp of wisdom, and now it will be extinguished again, ere he has brought it out."6

And the Blessed One said to the venerable Ānanda, as he sat there by his side:7

"Enough, Ānanda! Let not thy self be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must separate from them and leave them?8

"The foolish man conceives the idea of 'self,' the wise man sees there is no ground on which to build the idea of 'self,' thus he has a right conception of the world and well concludes that all compounds amassed by sorrow will be dissolved again, but the truth will remain.9

"Why should I preserve this body of flesh, when the body of the excellent law will endure? I am resolved; having accomplished my purpose and attended to the work set me, I look for rest!

"For a long time, Ānanda, thou hast been very near to me by thoughts and acts of such love as never varies and is beyond all measure. Thou hast done well, Ānanda! Be earnest in effort and thou too shalt soon be free from the great evils, from sensuality, from selfishness, from delusion, and from ignorance!"11

And Ānanda, suppressing his tears, said to the Blessed One: "Who shall teach us when thou art gone?"12

And the Blessed One replied: "I am not the first Buddha who came upon earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One, a supremely enlightened One, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax, and glorious at the goal, in the spirit and in the letter. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim."13

Ānanda said: "How shall we know him?"14

The Blessed One said: "He will be known as Metteyya, which means 'he whose name is kindness.'"
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:35 am

XCVII. THE BUDDHA'S FINAL ENTERING INTO NIRVĀNA.

Then the Mallas, with their young men and maidens and their wives, being grieved, and sad, and afflicted at heart, went to the Upavattana, the sāla grove of the Mallas, and wanted to see the Blessed One, in order to partake of the bliss that devolves upon those who are in the presence of the Holy One.1

And the Blessed One addressed them and said:2

"Seeking the way, ye must exert yourselves and strive[Pg 246] with diligence. It is not enough to have seen me! Walk as I have commanded you; free yourselves from the tangled net of sorrow. Walk in the path with steadfast aim.3

"A sick man may be cured by the healing power of medicine and will be rid of all his ailments without beholding the physician.4

"He who does not do what I command sees me in vain. This brings no profit. Whilst he who lives far off from where I am and yet walks righteously is ever near me.5

"A man may dwell beside me, and yet, being disobedient, be far away from me. Yet he who obeys the Dharma will always enjoy the bliss of the Tathāgata's presence."6

Then the mendicant Subhadda went to the sāla grove of the Mallas and said to the venerable Ānanda: "I have heard from fellow mendicants of mine, who were deep stricken in years and teachers of great experience: 'Sometimes and full seldom to Tathāgatas appear in the world, the holy Buddhas.' Now it is said that to-day in the last watch of the night, the final passing away of the samana Gotama will take place. My mind is full of uncertainty, yet have I faith in the samana Gotama and trust he will be able so to present the truth that I may become rid of my doubts. O that I might be allowed to see the samana Gotama!"7

When he had thus spoken the venerable Ānanda said to the mendicant Subhadda: "Enough! friend Subhadda. Trouble not the Tathāgata. The Blessed One is weary."8

Now the Blessed One overheard this conversation of the venerable Ānanda with the mendicant Subhadda. And the Blessed One called the venerable Ānanda, and said: "Ānanda! Do not keep out Subhadda. Subhadda may be allowed to see the Tathāgata. Whatever Subhadda will ask of me, he will ask from a desire for knowledge, and not to annoy me, and whatever I may say in answer to his questions, that he will quickly understand."[Pg 247]10

Then the venerable Ānanda said to Subhadda the mendicant: "Step in, friend Subhadda; for the Blessed One gives thee leave."11

When the Blessed One had instructed Subhadda, and aroused and gladdened him with words of wisdom and comfort, Subhadda said to the Blessed One:12

"Glorious Lord, glorious Lord! Most excellent are the words of thy mouth, most excellent! They set up that which has been overturned, they reveal that which has been hidden. They point out the right road to the wanderer who has gone astray. They bring a lamp into the darkness so that those who have eyes to see can see. Thus, Lord, the truth has been made known to me by the Blessed One and I take my refuge in the Blessed One, in the Truth, and in the Order. May the Blessed One accept me as a disciple and true believer, from this day forth as long as life endures."13

And Subhadda, the mendicant, said to the venerable Ānanda: "Great is thy gain, friend Ānanda, great is thy good fortune, that for so many years thou hast been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!"14

Now the Blessed One addressed the venerable Ānanda, and said: "It may be, Ānanda, that in some of you the thought may arise, 'The word of the Master is ended, we have no teacher more!' But it is not thus, Ānanda, that you should regard it. It is true that no more shall I receive a body, for all future sorrow has now forever passed away. But though this body will be dissolved, the Tathāgata remains. The truth and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be a teacher unto you. When I am gone, Ānanda, let the order, if it should so wish, abolish all the lesser and minor precepts."15

Then the Blessed One addressed the brethren, and said:[Pg 248] "There may be some doubt or misgiving in the mind of a brother as to the Buddha, or the truth, or the path. Do not have to reproach yourselves afterwards with the thought, 'We did not inquire of the Blessed One when we were face to face with him.' Therefore inquire now, O brethren, inquire freely."16

And the brethren remained silent.17

Then the venerable Ānanda said to the Blessed One: "Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path!"18

Said the Blessed One: "It is out of the fullness of faith that thou hast spoken, Ānanda! But, Ānanda, the Tathāgata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path! For even the most backward, Ānanda, of all these brethren has become converted, and is assured of final salvation."19

Then the Blessed One addressed the brethren and said: "If ye now know the Dharma, the cause of all suffering, and the path of salvation, O disciples, will ye then say: 'We respect the Master, and out of reverence for the Master do we thus speak?'"20

The brethren replied: "That we shall not, O Lord."21

And the Holy One continued:22

"Of those beings who live in ignorance, shut up and confined, as it were, in an egg, I have first broken the eggshell of ignorance and alone in the universe obtained the most exalted, universal Buddhahood. Thus, O disciples, I am the eldest, the noblest of beings.23

"But what ye speak, O disciples, is it not even that which ye have yourselves known, yourselves seen, yourselves realised?"24

Ānanda and the brethren said: "It is, O Lord."25

Once more the Blessed One began to speak: "Behold now, brethren," said he, "I exhort you, saying, 'Decay is inherent in all component things, but the truth will remain forever!' Work out your salvation with diligence!" This was the last word of the Tathāgata. Then the Tathāgata fell into a deep meditation, and having passed through the four jhānas, entered Nirvāna.26

When the Blessed One entered Nirvāna there arose, at his passing out of existence, a mighty earthquake, terrible and awe-inspiring: and the thunders of heaven burst forth, and of those of the brethren who were not yet free from passions some stretched out their arms and wept, and some fell headlong on the ground, in anguish at the thought: "Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light of the world gone out!"27

Then the venerable Anuruddha exhorted the brethren and said: "Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things near and dear unto us, that we must separate from them and leave them, since everything that is born, brought into being, and organized, contains within itself the inherent necessity of dissolution? How then can it be possible that the body of the Tathāgata should not be dissolved? No such condition can exist! Those who are free from passion will bear the loss, calm and self-possessed, mindful of the truth he has taught us."28

And the venerable Anuruddha and the venerable Ānanda spent the rest of the night in religious discourse.29

Then the venerable Anuruddha said to the venerable Ānanda: "Go now, brother Ānanda, and inform the Mallas of Kusinārā saying, 'The Blessed One has passed away: do, then, whatsoever seemeth to you fit!'"30

And when the Mallas had heard this saying they were grieved, and sad, and afflicted at heart.[Pg 250]31

Then the Mallas of Kusinārā gave orders to their attendants, saying, "Gather together perfumes and garlands, and all the music in Kusinārā!" And the Mallas of Kusinārā took the perfumes and garlands, and all the musical instruments, and five hundred garments, and went to the sāla grove where the body of the Blessed One lay. There they passed the day in paying honor and reverence to the remains of the Blessed One, with hymns, and music, and with garlands and perfumes, and in making canopies of their garments, and preparing decorative wreaths to hang thereon. And they burned the remains of the Blessed One as they would do to the body of a king of kings.32

When the funeral pyre was lit, the sun and moon withdrew their shining, the peaceful streams on every side were torrent-swollen, the earth quaked, and the sturdy forests shook like aspen leaves, whilst flowers and leaves fell untimely to the ground, like scattered rain, so that all Kusinārā became strewn knee-deep with mandāra flowers raining down from heaven.33

When the burning ceremonies were over, Devaputta said to the multitudes that were assembled round the pyre:34

"Behold, O brethren, the earthly remains of the Blessed One have been dissolved, but the truth which he has taught us lives in our minds and cleanses us from all error.35

"Let us, then, go out into the world, as compassionate and merciful as our great master, and preach to all living beings the four noble truths and the eightfold path of righteousness, so that all mankind may attain to a final salvation, taking refuge in the Buddha, the Dharma, and the Sangha."36

And when the Blessed One had entered into Nirvāna, and the Mallas had burned the body with such ceremonies as would indicate that he was the great king of kings, ambassadors came from all the empires that at the time had[Pg 251] embraced his doctrine, to claim a share of the relics; and the relics were divided into eight parts and eight dāgobas were erected for their preservation. One dāgoba was erected by the Mallas and seven others by the seven kings of those countries, whose people had taken refuge in the Buddha.
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:35 am

CONCLUSION.

XCVIII. THE THREE PERSONALITIES OF THE BUDDHA.


When the Blessed One had passed away into Nirvāna, the disciples came together and consulted what to do in order to keep the Dharma pure and uncorrupted by heresies.1

And Upāli rose, saying:2

"Our great Master used to say to the brethren: 'O bhikkhus! after my final entrance into Nirvāna you must reverence and obey the law. Regard the law as your master. The law is like unto a light that shines in the darkness, pointing out the way; it is also like unto a precious jewel to gain which you must shun no trouble, and be ready to bring any sacrifice, even, should it be needed, your own fives. Obey the Dharma which I have revealed to you;[Pg 253] follow it carefully and regard it in no way different from myself.'3

"Such were the words of the Blessed One.4

"The law, accordingly, which the Buddha has left us as a precious inheritance has now become the visible body of the Tathāgata. Let us, therefore, revere it and keep it sacred. For what is the use of erecting dāgobas for relics, if we neglect the spirit of the Master's teachings?"5

And Anuruddha arose and said:6

"Let us bear in mind, O brethren, that Gotama Siddhattha has revealed the truth to us. He was the Holy One and the Perfect One and the Blessed One, because the eternal truth had taken abode in him.7

"The Tathāgata taught us that the truth existed before he was born into this world, and will exist after he has entered into the bliss of Nirvāna.8

"The Tathāgata said:9

"'The truth is omnipresent and eternal, endowed with excellencies innumerable, above all human nature, and ineffable in its holiness.'10

"Now, let us bear in mind that not this or that law which is revealed to us in the Dharma is the Buddha, but the entire truth, the truth which is eternal, omnipresent, immutable, and most excellent.11

"Many regulations of the Sangha are temporary; they were prescribed because they suited the occasion and were needed for some transient emergency. The truth, however, is not temporary.12

"The truth is not arbitrary nor a matter of opinion, but can be investigated, and he who earnestly searches for the truth will find it.13

"The truth is hidden to the blind, but he who has the mental eye sees the truth. The truth is Buddha's essence, and the truth will remain the ultimate standard by which we can discern false and true doctrines.[Pg 254]14

"Let us, then, revere the truth; let us inquire into the truth and state it, and let us obey the truth. For the truth is Buddha our Master, our Teacher, our Lord."15

And Kassapa rose and said:16

"Truly thou hast spoken well, O brother Anuruddha. Neither is there any conflict of opinion on the meaning of our religion. For the Blessed One possesses three personalities, and every one of them is of equal importance to us.17

"There is the Dharma Kāya. There is the Nirmāna Kāya. There is the Sambhoga Kāya.18

"Buddha is the all-excellent truth, eternal, omnipresent, and immutable. This is the Sambhoga Kāya which is in a state of perfect bliss.19

"Buddha is the all-loving teacher assuming the shape of the beings whom he teaches. This is the Nirmāna Kāya, his apparitional body.20

"Buddha is the all-blessed dispensation of religion. He is the spirit of the Sangha and the meaning of the commands which he has left us in his sacred word, the Dharma. This is the Dharma Kāya, the body of the most excellent law.21

"If Buddha had not appeared to us as Gotama Sakyamuni, how could we have the sacred traditions of his doctrine? And if the generations to come did not have the sacred traditions preserved in the Sangha, how could they know anything of the great Sakyamuni? And neither we nor others would know anything about the most excellent truth which is eternal, omnipresent, and immutable.22

"Let us then keep sacred and revere the traditions; let us keep sacred the memory of Gotama Sakyamuni, so that people may find the truth; for he whose spiritual eye is open will discover it, and it is the same to every one who possesses the comprehension of a Buddha to recognize it and to expound it."23

Then the brethren decided to convene a synod in Rājagaha in order to lay down the pure doctrines of the Blessed One, to collect and collate the sacred writings, and to establish a canon which should serve as a source of instruction for future generations.24
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Re: The Gospel of Buddha, by Paul Carus

Postby admin » Mon Jan 27, 2020 8:36 am

XCIX. THE PURPOSE OF BEING.

Eternal verities dominate the formation of worlds and constitute the cosmic order of natural laws. But when, through the conflicting motion of masses, the universe was illumined with blazing fire, there was no eye to see the light, no ear to listen to reason's teachings, no mind to perceive the significance of being; and in the immeasurable spaces of existence no place was found where the truth could abide in all its glory.1

In the due course of evolution sentiency appeared and sense-perception arose. There was a new realm of being, the realm of soul-life, full of yearning, with powerful passions and of unconquerable energy. And the world split in twain: there were pleasures and pains, self and notself, friends and foes, hatred and love. The truth vibrated through the world of sentiency, but in all its infinite potentialities no place could be found where the truth could abide in all its glory.2

And reason came forth in the struggle for life. Reason began to guide the instinct of self, and reason took the sceptre of the creation and overcame the strength of the brutes and the power of the elements. Yet reason seemed to add new fuel to the flame of hatred, increasing the turmoil of conflicting passions; and brothers slew their brothers[Pg 256] for the sake of satisfying the lust of a fleeting moment. And the truth repaired to the domains of reason, but in all its recesses no place was found where the truth could abide in all its glory.3

Now reason, as the helpmate of self, implicated all living beings more and more in the meshes of lust, hatred, and envy, and from lust, hatred, and envy the evils of wrongdoing originated. Men broke down under the burdens of life, until the saviour appeared, the great Buddha, the Holy Teacher of men and gods.4

And the Buddha taught men the right use of sentiency, and the right application of reason; and he taught men to see things as they are, without illusions, and they learned to act according to truth. He taught righteousness and thus changed rational creatures into humane beings, just, kind-hearted, and faithful. And now at last a place was found where the truth might abide in all its glory, and this place is the heart of mankind.5

Buddha, O Blessed One, O Holy One, O Perfect One, thou hast revealed the truth, and the truth has appeared upon earth and the kingdom of truth has been founded.6

There is not room for truth in space, infinite though it be.7

There is not room for truth in sentiency, neither in its pleasures nor in its pains; sentiency is the first footstep of truth, but there is not room in it for the truth, though sentiency may beam with the blazing glow of beauty and life.8

Neither is there any room for truth in rationality. Rationality is a two-edged sword and serves the purpose of love equally as well as the purpose of hatred. Rationality is the platform on which the truth standeth. No truth is attainable without reason. Nevertheless, in mere rationality there is no room for truth, though it be the instrument that masters the things of the world.[Pg 257]9

The throne of truth is righteousness; and love and justice and good-will are its ornaments.10

Righteousness is the place in which truth dwells, and here in the hearts of mankind aspiring after the realization of righteousness, there is ample space for a rich and ever richer revelation of the truth.12

This is the Gospel of the Blessed One. This is the revelation of the Enlightened One. This is the bequest of the Holy One.13

Those who accept the truth and have faith in the truth, take refuge in the Buddha, the Dharma, and the Sangha.14

Receive us, O Buddha, as thy disciples from this day hence, so long as our life lasts.15

Comfort, O holy Teacher, compassionate and all-loving, the afflicted and the sorrow-laden, illumine those who go astray, and let us all gain more and more in comprehension and in holiness.16

The truth is the end and aim of all existence, and the worlds originate so that the truth may come and dwell therein.17

Those who fail to aspire for the truth have missed the purpose of life.18

Blessed is he who rests in the truth, for all things will pass away, but the truth abideth forever.19

The world is built for the truth, but false combinations of thought misrepresent the true state of things and bring forth errors.20

Errors can be fashioned as it pleases those who cherish them; therefore they are pleasant to look upon, but they are unstable and contain the seeds of dissolution.21

Truth cannot be fashioned. Truth is one and the same; it is immutable.22

Truth is above the power of death; it is omnipresent, eternal, and most glorious.[Pg 258]23

Illusions, errors, and lies are the daughters of Māra, and great power is given unto them to seduce the minds of men and lead them astray upon the path of evil.24

The nature of delusions, errors, and lies is death; and wrong-doing is the way to perdition.25

Delusions, errors, and lies are like huge, gaudy vessels, the rafters of which are rotten and wormeaten, and those who embark in them are fated to be shipwrecked.26

There are many who say: "Come error, be thou my guide," and when they are caught in the meshes of selfishness, lust, and evil desires, misery is begot.27

Yet does all life yearn for the truth and the truth only can cure our diseases and give peace to our unrest.28

Truth is the essence of life, for truth endureth beyond the death of the body. Truth is eternal and will still remain even though heaven and earth shall pass away.29

There are not different truths in the world, for truth is one and the same at all times and in every place.30

Truth teaches us the noble eightfold path of righteousness, and it is a straight path easily found by the truth-loving. Happy are those who walk in it.31
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