Part 17

And Sāriputta replied: "I lived in ignorance until I heard the voice of the Buddha. As I was anxious to hear the doctrine of salvation, I crossed the river and I walked over its troubled waters because I had faith. Faith, nothing else, enabled me to do so, and now I am here in the bliss of the Master's presency." 5

The World-honored One added: "Sāriputta, thou hast spoken well. Faith like thine alone can save the world from the yawning gulf of migration and enable men to walk dryshod to the other shore." 6

And the Blessed One urged to the villagers the necessity of ever advancing in the conquest of sorrow and of casting off all shackles so as to cross the river of worldliness and attain deliverance from death. 7

Hearing the words of the Tathāgata, the villagers were filled with joy and believing in the doctrines of the Blessed One embraced the five rules and took refuge in his name. 8

LXXXVI.

THE SICK BHIKKHU.

An old bhikkhu of a surly disposition was afflicted with a loathsome disease the sight and smell of which was so nauseating that no one would come near him or help him in his distress. And it happened that the World-honored One came to the vihāra in which the unfortunate man lay; hearing of the case he ordered warm water to be prepared and went to the sick-room to administer unto the sores of the patient with his own hand, saying to his disciples: 1

"The Tathāgata has come into the world to befriend the poor, to succor the unprotected, to nourish those in bodily affliction, both the followers of the Dharma and unbelievers, to give sight to the blind and enlighten the minds of the deluded, to stand up for the rights of orphans as well as the aged, and in so doing to set an example to others. This is the consummation of his work, and thus he attains the great goal of life as the rivers that lose themselves in the ocean." 2

The World-honored One administered unto the sick bhikkhu daily so long as he stayed in that place. And the governor of the city came to the Buddha to do him reverence, and having heard of the service which the Lord did in the vihāra asked the Blessed One about the previous existence of the sick monk, and the Buddha said: 3

"In days gone by there was a wicked king who used to extort from his subjects all he could get; and he ordered one of his officers to lay the lash on a man of eminence. The officer little thinking of the pain he inflicted upon others, obeyed; but when the victim of the king's wrath begged for mercy, he felt compassion and laid the whip lightly upon him. Now the king was reborn as Devadatta, who was abandoned by all his followers, because they were no longer willing to stand his severity and he died miserable and full of penitence. The officer is the sick bhikkhu, who having often given offence to his brethren in the vihāra was left without assistance in his distress. The eminent man, however, who was unjustly beaten and begged for mercy was the Bodhisatta; he has been reborn as the Tathāgata. It is now the lot of the Tathāgata to help the wretched officer as he had mercy on him." 4

And the World-honored One repeated these lines: "He who inflicts pain on the gentle, or falsely accuses the innocent, will inherit one of the ten great calamities. But he who has learned to suffer with patience will be purified and will be the chosen instrument for the alleviation of suffering." 5

The diseased bhikkhu on hearing these words turned to the Buddha, confessed his ill-natured temper and repented, and with a heart cleansed from error did reverence unto the Lord. 6

LXXXVII.

THE PATIENT ELEPHANT.

While the Blessed One was residing in the Jetavana, there was a householder living in Sāvatthi known to all his neighbors as patient and kind, but his relatives were wicked and contrived a plot to rob him. One day they came to the householder and often worrying him with all kinds of threats took away a goodly portion of his property. He did not go to court, nor did he complain, but tolerated with great forbearance the wrongs he suffered. 1

The neighbors wondered and began to talk about it, and rumors of the affair reached the ears of the brethren in Jetavana. While the brethren discussed the occurrence in the assembly hall, the Blessed One entered and asked "What was the topic of your conversation?" And they told him. 2

Said the Blessed One: "The time will come when the wicked relatives will find their punishment. O brethren, this is not the first time that this occurrence took place; it has happened before", and he told them a world-old tale. 3

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in the Himālaya region as an elephant. He grew up strong and big, and ranged the hills and mountains, the peaks and caves of the tortuous woods in the valleys. Once as he went he saw a pleasant tree, and took his food, standing under it. 4

Then some impertinent monkeys came down out of the tree, and jumping on the elephant's back, insulted and tormented him greatly; they took hold of his tusks, pulled his tail and disported themselves, thereby causing him much annoyance. The Bodhisatta, being full of patience, kindliness and mercy, took no notice at all of their misconduct which the monkeys repeated again and again. 5

One day the spirit that lived in the tree, standing upon the tree-trunk, addressed the elephant saying, "My lord elephant, why dost thou put up with the impudence of these bad monkeys?" And he asked the question in a couplet as follows: 6

"Why dost thou patiently endure each freak These mischievous and selfish monkeys wreak?" 7

The Bodhisatta, on hearing this, replied, "If, Tree-sprite, I cannot endure these monkeys' ill treatment without abusing their birth, lineage and persons, how can I walk in the eightfold noble path? But these monkeys will do the same to others thinking them to be like me. If they do it to any rogue elephant, he will punish them indeed, and I shall be delivered both from their annoyance and the guilt of having done harm to others." 8

Saying this he repeated another stanza: 9

"If they will treat another one like me, He will destroy them; and I shall be free." 10

A few days after, the Bodhisatta went elsewhither, and another elephant, a savage beast, came and stood in his place. The wicked monkeys thinking him to be like the old one, climbed upon bis back and did as before. The rogue elephant seized the monkeys with his trunk, threw them upon the ground, gored them with his tusk and trampled them to mincemeat under his feet. 11

When the Master had ended this teaching, he declared the truths, and identified the births, saying: "At that time the mischievous monkeys were the wicked relatives of the good man, the rogue elephant was the one who will punish them, but the virtuous noble elephant was the Tathāgata himself in a former incarnation." 12

After this discourse one of the brethren rose and asked leave to propose a question and when permission was granted he said: "I have heard the doctrine that wrong should be met with wrong and the evil doer should be checked by being made to suffer, for if this were not done evil would increase and good would disappear. What shall we do?" 13

Said the Blessed One: "Nay, I will tell you: Ye who have left the world and have adopted this glorious faith of putting aside selfishness, ye shall not do evil for evil nor return hate for hate. Nor do ye think that ye can destroy wrong by retaliating evil for evil and thus increasing wrong. Leave the wicked to their fate and their evil deeds will sooner or later in one way or another bring on their own punishment." And the Tathāgata repeated these stanzas: 14

"Who harmeth him that doth no harm And striketh him that striketh not, Shall gravest punishment incur The which his wickedness begot,-- 15

"Some of the greatest ills in life Either a loathsome dread disease, Or dread old age, or loss of mind, Or wretched pain without surcease, 16

"Or conflagration, loss of wealth; Or of his nearest kin he shall See some one die that's dear to him, And then he'll be reborn in hell." 17

THE LAST DAYS.

LXXXVIII.

THE CONDITIONS OF WELFARE.

When the Blessed One was residing on the mount called Vulture's Peak, near Rājagaha, Ajātasattu the king of Magadha, who reigned in the place of Bimbisāra, planned an attack on the Vajjīs, and he said to Vassakāra, his prime minister: "I will root out the Vajjīs, mighty though they be. I will destroy the Vajjīs; I will bring them to utter ruin! Come now, O Brahman, and go to the Blessed One; inquire in my name for his health, and tell him my purpose. Bear carefully in mind what the Blessed One may say, and repeat it to me, for the Buddhas speak nothing untrue." 1

When Vassakāra, the prime minister, had greeted the Blessed One and delivered his message, the venerable Ānanda stood behind the Blessed One and fanned him, and the Blessed One said to him: "Hast thou heard, Ānanda, that the Vajjis hold full and frequent public assemblies?" 2

"Lord, so I have heard," replied he. 3

"So long, Ānanda," said the Blessed One, "as the Vajjis hold these full and frequent public assemblies, they may be expected not to decline, but to prosper. So long as they meet together in concord, so long as they honor their elders, so long as they respect womanhood, so long as they remain religious, performing all proper rites, so long as they extend the rightful protection, defence and support to the holy ones, the Vajjis may be expected not to decline, but to prosper." 4

Then the Blessed One addressed Vassakāra and said: "When I stayed, O Brahman, at Vesālī, I taught the Vajjis these conditions of welfare, that so long as they should remain well instructed, so long as they will continue in the right path, so long as they live up to the precepts of righteousness, we could expect them not to decline, but to prosper." 5

As soon as the king's messenger had gone, the Blessed One had the brethren, that were in the neighborhood of Rājagaha, assembled in the service-hall, and addressed them, saying: 6

"I will teach you, O bhikkhus, the conditions of the welfare of a community. Listen well, and I will speak. 7

"So lone, O bhikkhus, as the brethren hold full and frequent assemblies, meeting in concord, rising in concord, and attending in concord to the affairs of the Sangha; so long as they, O bhikkhus, do not abrogate that which experience has proved to be good, and introduce nothing except such things as have been carefully tested; so long as their elders practise justice; so long as the brethren esteem, revere, and support their elders, and hearken unto their words; so long as the brethren are not under the influence of craving, but delight in the blessings of religion, so that good and holy men shall come to them and dwell among them in quiet; so long as the brethren shall not be addicted to sloth and idleness; so long as the brethren shall exercise themselves in the sevenfold higher wisdom of mental activity, search after truth, energy, joy, modesty, self-control, earnest contemplation, and equanimity of mind,--so long the Sangha may be expected not to decline, but to prosper. 8

"Therefore, O bhikkhus, be full of faith, modest in heart, afraid of sin, anxious to learn, strong in energy, active in mind, and full of wisdom." 9

LXXXIX.

SĀRIPUTTA'S FAITH.

The Blessed One proceeded with a great company of the brethren to Nālandā; and there he stayed in a mango grove. 1

Now the venerable Sāriputta came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: "Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, who is greater or wiser than the Blessed One, that is to say, as regards the higher wisdom." 2

Replied the Blessed One: "Grand and bold are the words of thy mouth, Sāriputta: verily, thou hast burst forth into a song of ecstasy! Surely then thou hast known all the Blessed Ones who in the long ages of the past have been holy Buddhas?" 3

"Not so, O Lord!" said Sāriputta. 4

And the Lord continued: "Then thou hast perceived all the Blessed Ones who in the long ages of the future shall be holy Buddhas?" 5

"Not so, O Lord!" 6

"But at least then, O Sāriputta, thou knowest me as the holy Buddha now alive, and hast penetrated my mind." 7

"Not even that, O Lord!" 8

"Thou seest then, Sāriputta, that thou knowest not the hearts of the holy Buddhas of the past nor the hearts of those of the future. Why, therefore, are thy words so grand and bold? Why burstest thou forth into such a song of ecstasy?" 9

"O Lord! I have not the knowledge of the hearts of all the Buddhas that have been and are to come, and now are. I only know the lineage of the faith. Just as a king, Lord, might have a border city, strong in its foundations, strong in its ramparts and with one gate only; and the king might have a watchman there, clever, expert, and wise, to stop all strangers and admit only friends. And on going over the approaches all about the city, he might not be able so to observe all the joints and crevices in the ramparts of that city as to know where such a small creature as a cat could get out. That might well be. Yet all living beings of larger size that entered or left the city, would have to pass through that gate. Thus only is it, Lord, that I know the lineage of the faith. I know that the holy Buddhas of the past, putting away all lust, ill-will, sloth, pride, and doubt, knowing all those mental faults which make men weak, training their minds in the four kinds of mental activity, thoroughly exercising themselves in the sevenfold higher wisdom, received the full fruition of Enlightenment. And I know that the holy Buddhas of the times to come will do the same. And I know that the Blessed One, the holy Buddha of to-day, has done so now." 10

"Great is thy faith, O Sāriputta," replied the Blessed One, "but take heed that it be well grounded." 11

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 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 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." 11

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 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 which through truth the wise will attain, each one by his own efforts. 8

"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, 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

XCII.

AMBAPĀLĪ.