Part 10

"Since then, O bhikkhus, there is no self, there can not be any after life of a self. Therefore abandon all thought of self. But since there are deeds and since deeds continue, be careful with your deeds. 31

"All beings have karma as their portion: they are heirs of their karma; they are sprung from their karma; their karma is their kinsman; their karma is their refuge; karma allots beings to meanness or to greatness. 32

"Assailed by death in life's last throes On quitting all thy joys and woes What is thine own, thy recompense? What stays with thee when passing hence? What like a shadow follows thee And will Beyond thine heirloom be? 33

"T'is deeds, thy deeds, both good and bad; Naught else can after death be had. Thy deeds are thine, thy recompense; They are thine own when going hence; They like a shadow follow thee And will Beyond thine heirloom be. 34

"Let all then here perform good deeds, For future weal a treasure store; There to reap crops from noble seeds, A bliss increasing evermore." 35

XLI.

THE GOAL.

And the Blessed One thus addressed the bhikkhus: 1

"It is through not understanding the four noble truths, O bhikkhus, that we had to wander so long in the weary-path of samsāra, both you and I. 2

"Through contact thought is born from sensation, and is reborn by a reproduction of its form. Starting from the simplest forms, the mind rises and falls according to deeds, but the aspirations of a Bodhisatta pursue the straight path of wisdom and righteousness, until they reach perfect enlightenment in the Buddha. 3

"All creatures are what they are through the karma of their deeds done in former and in present existences. 4

"The rational nature of man is a spark of the true light; it is the first step on the upward road. But new births are required to insure an ascent to the summit of existence, the enlightenment of mind and heart, where the immeasurable light of moral comprehension is gained which is the source of all righteousness. 5

"Having attained this higher birth, I have found the truth and have taught you the noble path that leads to the city of peace. 6

"I have shown you the way to the lake of Ambrosia, which washes away all evil desire. 7

"I have given you the refreshing drink called the perception of truth, and he who drinks of it becomes free from excitement, passion, and wrong-doing. 8

"The very gods envy the bliss of him who has escaped from the floods of passion and has climbed the shores of Nirvāna. His heart is cleansed from all defilement and free from all illusion. 9

"He is like unto the lotus which grows in the water, yet not a drop of water adheres to its petals. 10

"The man who walks in the noble path lives in the world, and yet his heart is not defiled by worldly desires. 11

"He who does not see the four noble truths, he who does not understand the three characteristics and has not grounded himself in the uncreate, has still a long path to traverse by repeated births through the desert of ignorance with its mirages of illusion and through the morass of wrong. 12

"But now that you have gained comprehension, the cause of further migrations and aberrations is removed. The goal is reached. The craving of selfishness is destroyed, and the truth is attained. 13

"This is true deliverance; this is salvation; this is heaven and the bliss of a life immortal." 14

XLII.

MIRACLES FORBIDDEN.

Jotikkha, the son of Subhadda, was a householder living in Rājagaha. Having received a precious bowl of sandalwood decorated with jewels, he erected a long pole before his house and put the bowl on its top with this legend: "Should a samana take this bowl down without using a ladder or a stick with a hook, or without climbing the pole, but by magic power, he shall receive as reward whatever he desires." 1

And the people came to the Blessed One, full of wonder and their mouths overflowing with praise, saying: "Great is the Tathāgata. His disciples perform miracles. Kassapa, the disciple of the Buddha, saw the bowl on Jotikkha's pole, and, stretching out his hand, he took it down, carrying it away in triumph to the vihāra." 2

When the Blessed One heard what had happened, he went to Kassapa, and, breaking the bowl to pieces, forbade his disciples to perform miracles of any kind. 3

Soon after this it happened that in one of the rainy seasons many bhikkhus were staying in the Vajjī territory during a famine. And one of the bhikkhus proposed to his brethren that they should praise one another to the householders of the village, saying: "This bhikkhu is a saint, he has seen celestial visions; and that bhikkhu possesses supernatural gifts; he can work miracles." And the villagers said: "It is lucky, very lucky for us, that such saints are spending the rainy season with us." And they gave willingly and abundantly, and the bhikkhus prospered and did not surfer from the famine. 4

When the Blessed One heard it, he told Ānanda to call the bhikkhus together, and he asked them: "Tell me, O bhikkhus, when does a bhikkhu cease to be a bhikkhu?" 5

And Sāriputta replied: 6

"An ordained disciple must not commit any unchaste act. The disciple who commits an unchaste act is no longer a disciple of the Sakyamuni. 7

"Again, an ordained disciple must not take except what has been given him. The disciple who takes, be it so little as a penny's worth, is no longer a disciple of the Sakyamuni. 8

"And lastly, an ordained disciple must not knowingly and malignantly deprive any harmless creature of life, not even an earth-worm or an ant. The disciple who knowingly and malignantly deprives any harmless creature of its life is no longer a disciple of the Sakyamuni. 9

"These are the three great prohibitions." 10

And the Blessed One addressed the bhikkhus and said: 11

"There is another great prohibition which I declare to you: 12

"An ordained disciple must not boast of any superhuman perfection. The disciple who with evil intent and from covetousness boasts of a superhuman perfection, be it celestial visions or miracles, is no longer a disciple of the Sakyamuni. 13

"I forbid you, O bhikkhus, to employ any spells or supplications, for they are useless, since the law of karma governs all things. He who attempts to perform miracles has not understood the doctrine of the Tathāgata." 14

XLIII.

THE VANITY OF WORLDLINESS.

There was a poet who had acquired the spotless eye of truth, and he believed in the Buddha, whose doctrine gave him peace of mind and comfort in the hour of affliction. 1

And it happened that an epidemic swept over the country in which he lived, so that many died, and the people were terrified. Some of them trembled with fright, and in anticipation of their fate were smitten with all the horrors of death before they died, while others began to be merry, shouting loudly, "Let us enjoy ourselves to-day, for we know not whether to-morrow we shall live"; yet was their laughter no genuine gladness, but a mere pretence and affectation. 2

Among all these worldly men and women trembling with anxiety, the Buddhist poet lived in the time of the pestilence, as usual, calm and undisturbed, helping wherever he could and ministering unto the sick, soothing their pains by medicine and religious consolation. 3

And a man came to him and said: "My heart is nervous and excited, for I see people die. I am not anxious about others, but I tremble because of myself. Help me; cure me of my fear." 4

The poet replied: "There is help for him who has compassion on others, but there is no help for thee so long as thou clingest to thine own self alone. Hard times try the souls of men and teach them righteousness and charity. Canst thou witness these sad sights around thee and still be filled with selfishness? Canst thou see thy brothers, sisters, and friends suffer, yet not forget the petty cravings and lust of thine own heart?" 5

Noticing the desolation in the mind of the pleasure-seeking man, the Buddhist poet composed this song and taught it to the brethren in the vihāra: 6

"Unless refuge you take in the Buddha and find in Nirvāna rest Your life is but vanity--empty and desolate vanity. To see the world is idle, and to enjoy life is empty. The world, including man, is but like a phantom, and the hope of heaven is as a mirage. 7

"The worldling seeks pleasures fattening himself like a caged fowl. But the Buddhist saint flies up to the sun like the wild crane. The fowl in the coop has food but will soon be boiled in the pot. No provisions are given to the wild crane, but the heavens and the earth are his." 8

The poet said: "The times are hard and teach the people a lesson; yet do they not heed it." And he composed another poem on the vanity of worldliness: 9

"It is good to reform, and it is good to exhort people to reform. The things of the world will all be swept away. Let others be busy and buried with care. My mind all unvexed shall be pure. 10

"After pleasures they hanker and find no satisfaction; Riches they covet and can never have enough. They are like unto puppets held up by a string. When the string breaks they come down with a shock. 11

"In the domain of death there are neither great nor small; Neither gold nor silver is used, nor precious jewels. No distinction is made between the high and the low. And daily the dead are buried beneath the fragrant sod. 12

"Look at the sun setting behind the western hills. You lie down to rest, but soon the cock will announce morn. Reform to-day and do not wait until it be too late. Do not say it is early, for the time quickly passes by. 13

"It is good to reform and it is good to exhort people to reform. It is good to lead a righteous life and take refuge in the Buddha's name. Your talents may reach to the skies, your wealth may be untold-- But all is in vain unless you attain the peace of Nirvāna." 14

XLIV.

SECRECY AND PUBLICITY.

The Buddha said: "Three things, O disciples, are characterized by secrecy: love affairs, priestly wisdom, and all aberrations from the path of truth. 1

"Women who are in love, O disciples, seek secrecy and shun publicity; priests who claim to be in possession of special revelations, O disciples, seek secrecy and shun publicity; all those who stray from the path of truth, O disciples, seek secrecy and shun publicity. 2

"Three things, O disciples, shine before the world and cannot be hidden. What are the three? 3

"The moon, O disciples, illumines the world and cannot be hidden; the sun, O disciples, illumines the world and cannot be hidden; and the truth proclaimed by the Tathāgata illumines the world and cannot be hidden. These three things, O disciples, illumine the world and cannot be hidden. There is no secrecy about them." 4

XLV.

THE ANNIHILATION OF SUFFERING.

And the Buddha said: "What, my friends, is evil? 1

"Killing is evil; stealing is evil; yielding to sexual passion is evil; lying is evil; slandering is evil; abuse is evil; gossip is evil; envy is evil; hatred is evil; to cling to false doctrine is evil; all these things, my friends, are evil. 2

"And what, my friends, is the root of evil? 3

"Desire is the root of evil; hatred is the root of evil; illusion is the root of evil; these things are the root of evil. 4

"What, however, is good? 5

"Abstaining from killing is good; abstaining from theft is good; abstaining from sensuality is good; abstaining from falsehood is good; abstaining from slander is good; suppression of unkindness is good; abandoning gossip is good; letting go all envy is good; dismissing hatred is good; obedience to the truth is good; all these things are good. 6

"And what, my friends, is the root of the good? 7

"Freedom from desire is the root of the good; freedom from hatred and freedom from illusion; these things, my friends, are the root of the good. 8

"What, however, O brethren, is suffering? What is the origin of suffering? What is the annihilation of suffering? 9

"Birth is suffering; old age is suffering; disease is suffering; death is suffering; sorrow and misery are suffering; affliction and despair are suffering; to be united with loathsome things is suffering; the loss of that which we love and the failure in attaining that which is longed for are suffering; all these things, O brethren, are suffering. 10

"And what, O brethren, is the origin of suffering? 11

"It is lust, passion, and the thirst for existence that yearns for pleasure everywhere, leading to a continual rebirth! It is sensuality, desire, selfishness; all these things, O brethren, are the origin of suffering. 12

"And what is the annihilation of suffering? 13

"The radical and total annihilation of this thirst and the abandonment, the liberation, the deliverance from passion, that, O brethren, is the annihilation of suffering. 14

"And what, O brethren, is the path that leads to the annihilation of suffering? 15

"It is the holy eightfold path that leads to the annihilation of suffering, which consists of, right views, right decision, right speech, right action, right living, right struggling, right thoughts, and right meditation. 16

"In so far, O friends, as a noble youth thus recognizes suffering and the origin of suffering, as he recognizes the annihilation of suffering, and walks on the path that leads to the annihilation of suffering, radically forsaking passion, subduing wrath, annihilating the vain conceit of the "I-am," leaving ignorance, and attaining to enlightenment, he will make an end of all suffering even in this life." 17

XLVI.

AVOIDING THE TEN EVILS.

The Buddha said: "All acts of living creatures become bad by ten things, and by avoiding the ten things they become good. There are three evils of the body, four evils of the tongue, and three evils of the mind. 1

"The evils of the body are, murder, theft, and adultery, of the tongue, lying, slander, abuse, and idle talk; of the mind, covetousness, hatred, and error. 2

"I exhort you to avoid the ten evils: 3

"I. Kill not, but have regard for life. 4

"II. Steal not, neither do ye rob; but help everybody to be master of the fruits of his labor. 5

"III. Abstain from impurity, and lead a life of chastity. 6

"IV. Lie not, but be truthful. Speak the truth with discretion, fearlessly and in a loving heart. 7

"V. Invent not evil reports, neither do ye repeat them. Carp not, but look for the good sides of your fellow-beings, so that ye may with sincerity defend them against their enemies. 8

"VI. Swear not, but speak decently and with dignity. 9

"VII. Waste not the time with gossip, but speak to the purpose or keep silence. 10

"VIII. Covet not, nor envy, but rejoice at the fortunes of other people. 11

"IX. Cleanse your heart of malice and cherish no hatred, not even against your enemies; but embrace all living beings with kindness. 12

"X. Free your mind of ignorance and be anxious to learn the truth, especially in the one thing that is needful, lest you fall a prey either to scepticism or to errors. Scepticism will make you indifferent and errors will lead you astray, so that you shall not find the noble path that leads to life eternal." 13

XLVII.

THE PREACHER'S MISSION.

And the Blessed One said to his disciples: 1

"When I have passed away and can no longer address you and edify your minds with religious discourse, select from among you men of good family and education to preach the truth in my stead. And let those men be invested with the robes of the Tathāgata, let them enter into the abode of the Tathāgata, and occupy the pulpit of the Tathāgata. 2

"The robe of the Tathāgata is sublime forbearance and patience. The abode of the Tathāgata is charity and love of all beings. The pulpit of the Tathāgata is the comprehension of the good law in its abstract meaning as well as in its particular application. 3

"The preacher must propound the truth with unshrinking mind. He must have the power of persuasion rooted in virtue and in strict fidelity to his vows. 4

"The preacher must keep in his proper sphere and be steady in his course. He must not flatter his vanity by seeking the company of the great, nor must he keep company with persons who are frivolous and immoral. When in temptation, he should constantly think of the Buddha and he will conquer. 5

"All who come to hear the doctrine, the preacher must receive with benevolence, and his sermon must be without invidiousness. 6

"The preacher must not be prone to carp at others, or to blame other preachers; nor speak scandal, nor propagate bitter words. He must not mention by name other disciples to vituperate them and reproach their demeanor. 7

"Clad in a clean robe, dyed with good color, with appropriate undergarments, he must ascend the pulpit with a mind free from blame and at peace with the whole world. 8

"He must not take delight in quarrelous disputations or engage in controversies so as to show the superiority of his talents, but be calm and composed. 9

"No hostile feelings shall reside in his heart, and he must never abandon the disposition of charity toward all beings. His sole aim must be that all beings become Buddhas. 10

"Let the preacher apply himself with zeal to his work, and the Tathāgata will show to him the body of the holy law in its transcendent glory. He shall be honored as one whom the Tathāgata has blessed. The Tathāgata blesses the preacher and also those who reverently listen to him and joyfully accept the doctrine. 11

"All those who receive the truth will find perfect enlightenment. And, verily, such is the power of the doctrine that even by the reading of a single stanza, or by reciting, copying, and keeping in mind a single sentence of the good law, persons may be converted to the truth and enter the path of righteousness which leads to deliverance from evil. 12

"Creatures that are swayed by impure passions, when they listen to the voice, will be purified. The ignorant who are infatuated with the follies of the world will, when pondering on the profundity of the doctrine, acquire wisdom. Those who act under the impulse of hatred will, when taking refuge in the Buddha, be filled with good-will and love. 13

"A preacher must be full of energy and cheerful hope, never tiring and never despairing of final success. 14

"A preacher must be like a man in quest of water who digs a well in an arid tract of land. So long as he sees that the sand is dry and white, he knows that the water is still far off. But let him not be troubled or give up the task as hopeless. The work of removing the dry sand must be done so that he can dig down deeper into the ground. And often the deeper he has to dig, the cooler and purer and more refreshing will the water be. 15

"When after some time of digging he sees that the sand becomes moist, he accepts it as a token that the water is near. 16

"So long as the people do not listen to the words of truth, the preacher knows that he has to dig deeper into their hearts; but when they begin to heed his words he apprehends that they will soon attain enlightenment. 17

"Into your hands, O ye men of good family and education who take the vow of preaching the words of the Tathāgata, the Blessed One transfers, intrusts, and commends the good law of truth. 18

"Receive the good law of truth, keep it, read and reread it, fathom it, promulgate it, and preach it to all beings in all the quarters of the universe. 19

"The Tathāgata is not avaricious, nor narrow-minded, and he is willing to impart the perfect Buddha-knowledge unto all who are ready and willing to receive it. Be ye like unto him. Imitate him and follow his example in bounteously giving, showing, and bestowing the truth. 20

"Gather round you hearers who love to listen to the benign and comforting words of the law; rouse the unbelievers to accept the truth and fill them with delight and joy. Quicken them, edify them, and lift them higher and higher until they see the truth face to face in all its splendor and infinite glory." 21

When the Blessed One had thus spoken, the disciples said: 22

"O thou who rejoicest in kindness having its source in compassion, thou great cloud of good qualities and of benevolent mind, thou quenchest the fire that vexeth living beings, thou pourest out nectar, the rain of the law! 23

"We shall do, O Lord, what the Tathāgata commands. We shall fulfil his behest; the Lord shall find us obedient to his words." 24