Introductory Note
Siddhartha Gautama, known as Buddha, the "Awakened," was the son of the
ruler of Cakya-land, a region lying to the northeast of Oude, in northern India. The date
of his birth is placed about 557 B.C.
He was born a warrior prince, but at the age of twenty-nine, after having married
and had a son, he determined to renounce the world. Abandoning his family and possessions,
he gave himself up to asceticism and concentration of thought, under the direction of
masters of this discipline. After seven years, he concluded that this method brought him
no nearer to the wisdom he sought as a means of escaping rebirth into a life which he had
found not worth living, and for a time he tried starvation and self-torture. This also
availed him nothing; when suddenly, sitting under the sacred fig-tree at Bodhi Gaya, he
became illumined and saw the Great Truths. Henceforth he was "Buddha."
Gautama's first aim had been merely his own salvation; but moved by pity for
mankind he resolved to bestow on others the Four Great Truths and the eight-fold path.
Beginning his ministry at Benares, he converted first five monks who had previously been
his fellows in asceticism, then many of the noble youth of the city, then a thousand
Brahman priests.
The rest of his life was spent in wandering about and preaching his new creed,
which spread with extraordinary rapidity. He died not far from his native region about the
year 477 B.C.
The foregoing outline selects what seem the most reliable main elements in a
biography which has naturally become saturated with legend of later growth. The teaching
of Buddha, so similar in its pessimistic view of life to that of the Book of
"Ecclesiastes," is amply represented in the following writings.
The Buddha: Life and Death
- The Story Of Sumedha, Translated
from the Introduction to the Jataka (i.3).
- The Birth Of The Buddha, Translated
from the Introduction to the Jataka (i.4721)
- The Attainment Of Buddhaship,
Translated from the Introduction to the Jataka (i.685)
- First Events After The Attainment,
Translated from the Maha-Vagga, and constituting the opening sections. Hail to
that Blessed One, that Saint, and Supreme Buddha!
- The Buddha's Daily Habits,
Translated from the Sumangala-Vilasini (i.4510), Buddhaghosa's Commentary on the Digha-Nikaya
- The Death Of The Buddha,
Translated from the Maha-Parinibbana-Sutta (v. and vi.) of the Digha-Nikaya
The Story Of Sumedha1
[Footnote 1: This entire story is related by The Buddha to his disciples, and describes
how, in his long-ago existence as the Brahman Sumedha, he first resolved to strive for the
Buddhaship. In stanzas 4-5 he speaks of himself, that is, of Sumedha, in the third person,
but elsewhere in the first.]
Translated from the Introduction to the Jataka (i.31).
A Hundred thousand cycles vast And four immensities ago, There was a town named Amara,
A place of beauty and delights. It had the noises ten complete2 And food and
drink abundantly.
The noise of elephant and horse, Of conch-shell, drum, and chariot, And invitations to
partake "Eat ye, and drink!" - resounded loud.
A town complete in all its parts, Where every industry was found, And eke the seven
precious gems,3 And foreigners from many lands. A prosperous city of the gods,
Full of good works and holy men.
Within this town of Amara Sumedha lived, of Brahman caste, Who many tens of millions
had, And grain and treasure in full store.
[Footnote 2: Only six of the ten noises indicative of a flourishing town are here
mentioned. For the complete list, see The Death of The Buddha.[
[Footnote 3: Probably gold, silver, pearls, gems (such as sapphire and ruby),
cat's-eye, diamond, and coral.]
A student he, and wise in spells, A master of the Vedas three. He fortunes told,
tradition knew, And every duty of his caste.
In secret then I sat me down, And thus to ponder I began: "What misery to be born
again! And have the flesh dissolve at death!
"Subject to birth, old age, disease, Extinction will I seek to find, Where no
decay is ever known, Nor death, but all security.
"What if I now should rid me of This body foul, this charnel-house, And go my way
without a care, Or least regret for things behind!
"There is, there must be, an escape! Impossible there should not be! I'll make the
search and find the way, Which from existence shall release!
"Even as, although there misery is, Yet happiness is also found; So, though indeed
existence is, A non-existence should be sought.
"Even as, although there may be heat, Yet grateful cold is also found; So, though
the threefold fire4 exists, Likewise Nirvana should be sought.
"Even as, although there evil is, That which is good is also found; So, though
'tis true that birth exists, That which is not birth should be sought.
[Footnote 4: Lust, hatred and infatuation.]
"Even as a man befouled with dung, Seeing a brimming lake at hand, And nathless
bathing not therein, Were senseless should he chide the lake;
"So, when Nirvana's lake exists To wash away corruption's stain, Should I not seek
to bathe therein, I might not then Nirvana chide.
"Even as a man hemmed in by foes, Seeing a certain safe escape, And nathless
seeking not to flee, Might not the blameless pathway chide;
"So, when my passions hem me in, And yet a way to bliss exists, Should I not seek
to follow it, That way of bliss I might not chide.
"Even as a man who, sore diseased, When a physician may be had, Should fail to
send to have him come, Might the physician then not chide;
"So, when diseased with passion, sore Oppressed, I seek the master not Whose
ghostly counsel me might cure, The blame should not on him be laid.
"Even as a man might rid him of A horrid corpse bound to his neck, And then upon
his way proceed, Joyous, and free, and unconstrained;
"So must I likewise rid me of This body foul, this charnel-house, And go my way
without a care, Or least regret for things behind.
"As men and women rid them of Their dung upon the refuse heap, And go their ways
without a care, Or least regret for what they leave;
"So will I likewise rid me of This body foul, this charnel-house, And go my way as
if I had Cast out my filth into the draught.
"Even as the owners leave and quit A worn-out, shattered, leaky ship, And go their
ways without a care, Or least regret for what they leave;
"So will I likewise rid me of This nine-holed5 ever-trickling frame,
And go my way, as owners do, Who ship disrupted leave behind.
"Even as a man who treasure bears, And finds him in a robber-gang, Will quickly
flee and rid him of The robbers, lest they steal his gold;
"So, to a mighty robber might Be likened well this body's frame. I'll cast it off
and go my way, Lest of my welfare I be robbed."
Thus thinking, I on rich and poor All that I had in alms bestowed; Hundreds of millions
spent I then, And made to Himavant6 my way.
Not far away from Himavant, There was a hill named Dhammaka, And here I made and
patterned well A hermitage and hut of leaves.
[Footnote 5: The two eyes, ears, and so forth.]
[Footnote 6: The Himalaya mountains.]
A walking-place I then laid out, Exempted from the five defects,7 And having
all the virtues eight;8 And there I gained the Six High Powers.
Then ceased I cloaks of cloth to wear, For cloaks possess the nine defects,9 And girded on a barken dress, Which is with virtues twelve endued.10
[Footnote 7: Native gloss: Jataka, vol. i., p. 7, l. 14: Exempted from the five
defects: The following are the five defects in a walking-place: hardness and unevenness;
trees in the midst; dense underbrush; excessive narrowness; excessive width.]
[Footnote 8: Ibidem, l. 30. And having all the virtues eight: Having the eight
advantages for a monk. The following are the eight advantages for a monk: it admits of no
storing-up of treasure or grain; it favors only a blameless alms-seeking; there one can
eat his alms in peace and quiet, there no annoyance is experienced from the reigning
families when they oppress the kingdom with their levies of the precious metals or of
leaden money; no passionate desire arises for furniture and implements; there is no fear
of being plundered by robbers; no intimacies are formed with kings and courtiers; and one
is not shut in any any of the four directions.]
[Footnote 9: Native gloss: Jataka, vol. i., p. 8, l. 27: For cloaks possess the nine
defects: . . . For one who retires from the world and takes up the life of an anchorite,
there are nine defects inherent in garments of cloth. The great cost is one defect; the
fact that it is got by dependence on others is another; the fact that it is easily soiled
by use is another, for when it has been soiled it must be washed and dyed; the fact that
when it is much worn it must needs be patched and mended is another; the difficulty of
obtaining a new one when needed is another; its unsuitableness for an anchorite who has
retired from the world is another; its acceptableness to one's enemies is another, for it
must needs be guarded lest the enemy take it; the danger that it may be worn for ornament
is another; the temptation it affords to load one's self down with it in travelling is
another.]
[Footnote 10: The bast, or inner bark of certain trees, was much used in India as
cloth, to which indeed it bears a striking resemblance. - Native gloss: Jataka, vol. i.,
p. 9, 1. 2: Which is with virtues twelve endued: Possessing twelve advantages. For there
are twelve advantages in a dress of bark. It is cheap, good, and suitable; this is one
advantage. You can make it yourself; this is a second. It gets dirty but slowly by use,
and hence time is not wasted in washing it; this is a third. It never needs sewing, even
when much used and worn; this is a fourth. But when a new one is needed, it can be made
with ease; this is a fifth. Its suitableness for an anchorite who has retired from the
world is a sixth. That it is of no use to one's enemies is a seventh. That it cannot be
worn for ornament is an eight. Its lightness is a ninth. Its conducing to moderation in
dress is a tenth. The irreproachableless and blamelessness of searching for bark is an
eleventh. And the unimportance of its loss is a twelfth.]
My hut of leaves I then forsook, So crowded with the eight defects,11 And at
the foot of trees I lived, For such abodes have virtues ten.12
No sown and cultivated grain Allowed I then to be my food; But all the many benefits Of
wild-fruit fare I made my own.
And strenuous effort made I there, The while I sat, or stood, or walked, And ere seven
days had passed away, I had attained the Powers High.
When I had thus success attained, And made me master of the Law, A Conqueror, Lord of
All the World, Was born, by name Dipamkara.
What time he was conceived, was born, What time he Buddhaship attained, When first he
preached, - the Signs13 appeared, I saw them not, deep sunk in trance.
[Footnote 11: Native gloss: Jataka, vol. i., p. 9, l. 11: My hut of leaves I then
forsook, So crowded with the eight defects: . . . (L. 36) For there are eight evils
connected with the use of a leaf-hut. The great labor involved in searching for materials
and in the putting of them together is one evil. The constant care necessary to replace
the grass, leaves, and bits of clay that fall down is a second. Houses may do for old men,
but no concentration of mind is possible when one's meditation is liable to be
interrupted; thus the liability to interruption is a third. The protection afforded
against heat and cold renders the body delicate, and this is a fourth. In a house all
sorts of evil deeds are possible; thus the cover it affords for disgraceful practices is a
fifth. The taking possession, saying, "This is mine," is a sixth. To have a
house is like having a companion; this is a seventh. And the sharing of it with many
others, as for instance with lice, bugs, and house-lizards, is an eighth.]
[Footnote 12: Ibidem, p. 10, l. 9: And at the foot of trees I lived, For such abodes
have virtues ten: . . . The following are the ten virtues. The smallness of the
undertaking is one virtue, for all that is necessary is simply to go to the tree. The
small amount of care it requires is a second; for, whether swept or unswept, it is
suitable for use. The freedom from interruption is a third. It affords no cover for
disgraceful practices; wickedness there would be too public; thus the fact that it affords
no cover for disgraceful practices is a fourth. It is like living under the open sky, for
there is no feeling that the body is confined; thus the non-confinement of the body is a
fifth. There is no taking possession; this is a sixth. The abandonment of all longings for
household life is a seventh. When a house is shared with others, some one is liable to
say, "I will look after this house myself. Begone!" Thus the freedom from
eviction is an eighth. The happy contentment experienced by the occupant is a ninth. The
little concern one need feel about lodgings, seeking that a man can find a tree no matter
where he may be stopping, - this is a tenth.]
[Footnote 13: Translated from the prose of the Jataka, vol. i., p. 10, last line but
one: At his [Dipamkara's] conception, birth, attainment of Buddhaship, and when he caused
the Wheel of Doctrine to roll, the entire system of ten thousand worlds trembled,
quivered, and shook, and roared with a mighty roar; also the Thirty-Two Prognostics
appeared.]
Then, in the distant border-land, Invited they this Being Great, And every one, with
joyful heart, The pathway for his coming cleared.
Now so it happened at this time, That I my hermitage had left, And, barken garments
rustling loud, Was passing o'er them through the air.
Then saw I every one alert, Well-pleased, delighted, overjoyed; And, coming downward
from the sky, The multitude I straightway asked:
"Well-pleased, delighted, overjoyed, And all alert is every one; For whom is being
cleared the way, The path, the track to travel on?"
When thus I asked, response was made: "A mighty Buddha has appeared, A Conqueror,
Lord of All the World, Whose name is called Dipamkara. For him is being cleared the way,
The path, the track to travel on."
This word, "The Buddha," when I heard, Joy sprang up straightway in my heart;
"A Buddha! Buddha!" cried I then, And published my heart's content.
And standing there I pondered deep, By joyous agitation seized: "Here will I now
some good seed sow, Nor let this fitting season slip."
"For a Buddha do ye clear the road? Then, pray, grant also me a place! I, too,
will help to clear the way, The path, the track to travel on."
And so they granted also me A portion of the path to clear, And I gan clear, while
still my heart Said "Buddha! Buddha!" o'er and o'er.
But ere my part was yet complete, Dipamkara, the Mighty Sage, The Conqueror, came that
way along, Thronged by four hundred thousand saints, Without depravity or spot, And having
each the Six High Powers.
The people then their greetings gave, And many kettle-drums were beat, And men and
gods, in joyous mood, Loud shouted their applauding cries.
Then men and gods together met, And saw each other face to face; And all with joined
hands upraised Followed The Buddha and his train.
The gods, with instruments divine, The men, with those of human make, Triumphant music
played, the while They followed in The Buddha's train.
Celestial beings from on high Threw broadcast over all the earth The Erythrina flowers
of heaven, The lotus and the coral-flower.
And men abiding on the ground On every side flung up in air Champakas, salalas, nipas,
Nagas, punnagas, ketakas.
Then loosened I my matted hair, And, spreading out upon the mud My dress of bark and
cloak of skin, I laid me down upon my face.
"Let now on me The Buddha tread, With the disciples of his train; Can I but keep
him from the mire, To me great merit shall accrue."
While thus I lay upon the ground, Arose within me many thoughts: "To-day, if such
were my desire, I my corruptions might consume.
"But why thus in an unknown guise Should I the Doctrine's fruit secure?
Omniscience first will I achieve, And be a Buddha in the world.
"Or why should I, a valorous man, The ocean seek to cross alone? Omniscience first
will I achieve, And men and gods convey across.
"Since now I make this earnest wish, In presence of this Best of Men, Omniscience
sometime I'll achieve, And multitudes convey across.
"I'll rebirth's circling stream arrest, Destroy existence's three modes; I'll
climb the sides of Doctrine's ship, And men and gods convey across.
"A human being, male of sex, Who saintship gains, a Teacher meets, As hermit
lives, and virtue loves, Nor lacks resolve, nor fiery zeal, Can by these eight conditions
joined, Make his most earnest wish succeed."
Dipamkara, Who Knew All Worlds, Recipient of Offerings, Came to a halt my pillow near,
And thus addressed the multitudes:
"Behold ye now this monk austere, His matted locks, his penance fierce! Lo! he,
unnumbered cycles hence, A Buddha in the world shall be.
"From the fair town called Kapila His Great Retirement shall be made. Then, when
his Struggle fierce is o'er, His stern austerities performed,
"He shall in quiet sit him down Beneath the Ajapala-tree; There pottage made of
rice receive, And seek the stream Neranjara.
"This pottage shall The Conqueror eat, Beside the stream Neranjara, And thence by
road triumphal go To where the Tree of Wisdom stands.
"Then shall the Peerless, Glorious One Walk to the right, round Wisdom's Throne,
And there The Buddhaship achieve, While sitting at the fig-tree's root.
"The mother that shall bring him forth, Shall Maya called be by name; Suddhodana
his father's name; His own name shall be Gotama.
"Kolita, Upatissa too, These shall his Chief Disciples be; Both undepraved, both
passion-free, And tranquil and serene of mind.
"Ananda shall be servitor And on The Conqueror attend; Khema and Uppalavanna Shall
female Chief Disciples be,
"Both undepraved, both passion-free, And tranquil and serene of mind. The Bo-tree
of this Blessed One Shall be the tree Assattha called."
Thus spake Th' Unequalled, Mighty Sage; And all, when they had heard his speech, Both
men and gods rejoiced, and said: "Behold a Buddha-scion here!"
Now shouts were heard on every side, The people clapped their arms and laughed. Ten
thousand worlds of men and gods Paid me their homage then and said;
"If of our Lord Dipamkara The Doctrine now we fail to grasp, We yet shall stand in
time to come Before this other face to face.
"Even as, when men a river cross, And miss th' opposing landing-place, A lower
landing-place they find, And there the river-bank ascend;
"Even so, we all, if we let slip The present Conqueror that we have, Yet still
shall stand in time to come Before this other, face to face."
Dipamkara, Who All Worlds Knew, Recipient of Offerings, My future having prophesied,
His right foot raised and went his way.
And all who were this Conqueror's sons, Walked to the right around me then; And
serpents, men, and demigods, Saluting me, departed thence.
Now when The Leader of the World Had passed from sight with all his train, My mind with
rapturous transport filled, I raised me up from where I lay.
Then overjoyed with joy was I, Delighted with a keen delight; And thus with pleasure
saturate I sat me down with legs across.
And while cross-legged there I sat, I thus reflected to myself: "Behold! in trance
am I adept, And all the Powers High are mine.
"Nowhere throughout a thousand worlds Are any seers to equal me; Unequalled in the
magic gifts Have I this height of bliss attained."
Now while I sat with legs across, The dwellers of ten thousand worlds Rolled forth a
glad and mighty shout:14 "Surely a Buddha thou shalt be!
"The presages that erst were seen, When Future Buddhas sat cross-legged, These
presages are seen to-day Surely a Buddha thou shalt be! "All cold is everywhere
dispelled, And mitigated is the heat; These presages are seen to-day Surely a Buddha thou
shalt be!
[Footnote 14: There have been many beings who, like Sumedha here, were to become
Buddhas, and who were therefore called Bodhi-sattas or "Future Buddhas." The
certainty of their ultimate "Illumination," or Buddhaship, was always
foretokened by certain presages. The "dwellers of ten thousand worlds" describe
in the following stanzas what these presages were, declare that they are reappearing now,
and announce to Sumedha their prophetic inference that he will attain Buddhaship.]
"The system of ten thousand worlds Is hushed to quiet and to peace; These presages
are seen to-day Surely a Buddha thou shalt be!
"The mighty winds then cease to blow, Nor do the rivers onward glide; These
presages are seen to-day Surely a Buddha thou shalt be!
"All plants, be they of land or stream, Do straightway put their blossoms forth;
Even so to-day they all have bloomed Surely a Buddha thou shalt be!
"And every tree, and every vine, Is straightway laden down with fruit; Even so
to-day they're laden down Surely a Buddha thou shalt be!
"In sky and earth doth straightway then Full many a radiant gem appear; Even so
to-day they shine afar Surely a Buddha thou shalt be!
"Then straightway music's heard to play 'Mongst men on earth and gods in heaven;
So all to-day in music join Surely a Buddha thou shalt be!
"There falleth straightway down from heaven A rain of many colored flowers; Even
so to-day these flowers are seen Surely a Buddha thou shalt be!
"The mighty ocean heaves and roars, And all the worlds ten thousand quake; Even so
is now this tumult heard Surely a Buddha thou shalt be!
"Straightway throughout the whole of hell The fires ten thousand all die out: Even
so to-day have all expired Surely a Buddha thou shalt be!
"Unclouded then the sun shines forth, And all the stars appear to view; Even so
to-day do they appear Surely a Buddha thou shalt be!
"Straightway, although no rain hath fallen, Burst springs of water from the earth;
Even so to-day they gush in streams Surely a Buddha thou shalt be!
"And bright then shine the starry hosts And constellations in the sky; The moon in
Libra now doth stand Surely a Buddha thou shalt be!
"All beasts that lurk in holes and clefts, Then get them forth from out their
lairs; Even so to-day they've left their dens Surely a Buddha thou shalt be!
"Straightway content is all the world, And no unhappiness is known; Even so to-day
are all content Surely a Buddha thou shalt be!
"Then every sickness vanishes, And hunger likewise disappears; These presages are
seen to-day Surely a Buddha thou shalt be!
"Then lust doth dwindle and grow weak, And hate, infatuation too; Even so to-day
they disappear Surely a Buddha thou shalt be!
"Then fear and danger are unknown; All we are freed from them to-day; And by this
token we perceive 'Surely a Buddha thou shalt be!
"No dust upwhirleth towards the sky; Even so to-day this thing is seen; And by
this token we perceive 'Surely a Buddha thou shalt be!
"All noisome odors drift away, And heavenly fragrance fills the air; Even so the
winds now sweetness waft Surely a Buddha thou shalt be!
"Then all the gods appear to view, Save those that hold the formless realm; Even
so to-day these all are seen Surely a Buddha thou shalt be!
"Then clearly see are all the hells, However many be their tale; Even so to-day
may all be seen Surely a Buddha thou shalt be!
"Through walls, and doors, and mountain-rocks, One finds an easy passage then;
Even so to-day they yield like air Surely a Buddha thou shalt be!
"Existence then forbears its round Of death and rebirth for a time; Even so to-day
this thing is seen Surely a Buddha thou shalt be!
"Do thou a strenuous effort make! Do not turn back! Go on! Advance! Most certainly
we know this thing: 'Surely a Buddha thou shalt be!'"
When I had heard The Buddha's speech, And what the worlds ten thousand said,
Well-pleased, delighted, overjoyed, I thus reflected to myself:
"The Buddhas never liars are; A Conqueror's word ne'er yet was vain; Nothing but
truth The Buddhas speak Surely a Buddha I shall be!
"As clods thrown upward in the air Fall surely back upon the earth, So what the
glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth The Buddhas
speak Surely a Buddha I shall be!
"As also for each living thing The approach of death is ever sure, So what the
glorious Buddha's speak Is sure and steadfast to the end. Nothing but truth The Buddhas
speak Surely a Buddha I shall be!
"As at waning of the night The rising of the sun is sure, So hat the glorious
Buddhas speak Is sure and steadfast to the end. Nothing but truth, etc.
"As, when he issues from his den, The roaring of the lion's sure, So what the
glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth, etc.
"As when a female has conceived, Her bringing forth of young is sure, So what the
glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth The Buddhas
speak Surely a Buddha I shall be!
"Come now! I'll search that I may find Conditions which a Buddha make Above,
below, to all ten15 points, Where'er conditions hold their sway."
And then I searched, and saw the First Perfection, which consists in Alms, That
highroad great whereon of old The former seers had ever walked.
"Come now! This one as first adopt, And practise it determinedly; Acquire
perfection in thine Alms, If thou to Wisdom wouldst attain.
"As when a jar is brimming full, And some one overturneth it, The jar its water
all gives forth, And nothing for itself keeps back;
"So, when a suppliant thou dost see, Of mean, or high, or middling rank, Give all
in Alms, in nothing stint, E'en as the overturned jar.
"But now there must be more than these Conditions which a Buddha make: Still
others will I seek to find That shall in Buddhaship mature."
Perfection Second then I sought, And lo! the Precepts came to view, Which mighty seers
of former times Had practised and had follow'd.
"Come now! as second this adopt, And practise it determinedly; The Precepts to
perfection keep, If thou to Wisdom wouldst attain.
[Footnote 15: The four cardinal points of the compass, the four intermediate points,
the zenith and nadir.]
"As when a Yak cow's flowing tail Is firmly caught by bush or thorn, She thereupon
awaits her death, But will not tear and mar her tail;
"So likewise thou in stages four, Observe and keep the Precepts whole, On all
occasions guard them well, As ever Yak cow does her tail.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then Perfection Third I sought, Which is Renunciation called, Which mighty seers of
former times Had practised and had follow'd.
"Come now! this one as third adopt, And practise it determinedly; Renounce, and in
perfection grow, If thou to Wisdom wouldst attain.
"Even as a man who long has dwelt In prison, suffering miserably, No liking for
the place conceives, But only longeth for release;
"So likewise thou must every mode Of being as a prisoner view Renunciation be thy
aim; Thus from existence free thyself.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Fourth Perfection, which is Wisdom called, Which mighty
seers of former times Had practised and had follow'd.
"Come now! this one as fourth adopt, And practise it determinedly; Wisdom to its
perfection bring, If thou to Wisdom wouldst attain.
"Just as a priest, when on his rounds, Nor low, nor high, nor middling folk Doth
shun, but begs of every one, And so his daily food receives;
"So to the learned ay resort, And seek thy Wisdom to increase; And when this
Fourth Perfection's gained, A Buddha's Wisdom shall be thine.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Fifth Perfection, which is Courage called, Which mighty
seers of former times Had practised and had follow'd.
"Come now! this one as fifth adopt, And practise it determinedly; In Courage
perfect strive to be, If thou to Wisdom wouldst attain.
"Just as the lion, king of beasts, In crouching, walking, standing still, With
courage ever is instinct, And watchful always, and alert;
"So thou in each repeated birth, Courageous energy display; And when this Fifth
Perfection's gained, A Buddha's Wisdom shall be thine.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Sixth Perfection, which is Patience called, Which
mighty seers of former times Had practised and had follow'd.
"Come now! this one as sixth adopt, And practise it determinedly; And if thou keep
an even mood, A Buddha's Wisdom shall be thine.
"Just as the earth, whate'er is thrown Upon her, whether sweet or foul, All things
endures, and never shows Repugnance, nor complacency;
"E'en so, or honor thou, or scorn, Of men, with patient mood must bear; And when
this Sixth Perfection's gained, A Buddha's Wisdom shall be thine.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Seventh Perfection, which is that of Truth, Which
mighty seers of former times Had practised and had follow'd.
"Come now! this one as seventh adopt, And practise it determinedly; If thou are
ne'er of double speech, A Buddha's Wisdom shall be thine.
"Just as the morning star on high Its balanced course doth ever keep, And through
all seasons, times, and years, Doth never from its pathway swerve;
"So likewise thou in all thy speech Swerve never from the path of truth; And when
this Seventh Perfection's gained, A Buddha's Wisdom shall be thine.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Eighth Perfection, Resolution called, Which mighty
seers of former times Had practised and had follow'd.
"Come now! this one as eighth adopt, And practise it determinedly; And when thou
art immovable, A Buddha's Wisdom shall be thine.
"Just as a rocky mountain-peak, Unmoved stands, firm-stablished, Unshaken by the
boisterous gales, And always in its place abides;
"So likewise thou must ever be In Resolution firm intrenched; And when this Eighth
Perfection's gained, A Buddha's Wisdom shall be thine.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Ninth Perfection, which is called Good-will; Which
mighty seers of former times Had practised and had follow'd.
"Come now! this one as ninth adopt, And practise it determinedly; Unequalled be in
thy Good-will, If thou to Wisdom wouldst attain.
"As water cleanseth all alike, The righteous and the wicked, too, From dust and
dirt of every kind, And with refreshing coolness fills;
"So likewise thou both friend and foe, Alike with thy Good-will refresh, And when
this Ninth Perfection's gained, A Buddha's Wisdom shall be thine.
"But now there must be more than these Conditions which a Buddha make; Still
others will I seek to find That shall in Buddhaship mature."
And then I sought and found the Tenth Perfection, called Indifference; Which mighty
seers of former times Had practised and had follow'd.
"Come now! this one as tenth adopt, And practise it determinedly; And when thou
art of equal poise, A Buddha's Wisdom shall be thine.
"Just as the earth, whate'er is thrown Upon her, whether sweet or foul,
Indifferent is to all alike, Nor hatred shows, nor amity;
"So likewise thou in good or ill, Must even-balanced ever be; And when this Tenth
Perfection's gained, A Buddha's Wisdom shall be thine.
"But earth no more conditions hath That in The Buddhaship mature; Beyond these are
there none to seek; So practise these determinedly."
Now pondering these conditions ten, Their nature, essence, character, Such fiery vigor
had they all, That all the worlds ten thousand quaked.
Then shook and creaked the wide, wide earth, As doth the sugar-mill at work; Then
quaked the ground, as doth the wheel Of oil-mills when they're made to turn.
Th' entire assemblage that was there, And followed in The Buddha's train, Trembled and
shook in great alarm, And fell astonied to the ground.
And many thousand waterpots, And many hundred earthen jars, Were one upon another
dashed, And crushed and pounded into dust.
Excited, trembling, terrified, Confused, and sore oppressed in mind, The multitudes
together came, And to Dipamkara approached.
"Oh, tell us what these signs portend. Will good or ill betide the world? Lo!
terror seizes hold on all. Dispel our fears, All-Seeing One!"
The Great Sage, then, Dipamkara, Allayed and pacified their fears: "Be comforted;
and fear ye not For that the world doth quake and shake.
"Of whom to-day I made proclaim 'A glorious Buddha shall he be,' He now conditions
pondereth, Which former Conquerors fulfilled.
"'Tis while on these he is intent, As basis for The Buddhaship, The ground in
worlds ten thousand shakes, In all the realms of gods and men."
When thus they'd heard The Buddha speak, Their anxious minds received relief; And all
then drawing near to me, Again they did me reverence.
Thus on the road to Buddhaship, And firm determined in my mind, I raised me up from off
my seat, And reverenced Dipamkara.
Then as I raised me from my seat, Both gods and men in unison Sweet flowers of heaven
and flowers of earth Profusely sprinkled on my head.
And gods and men in unison Their great delight proclaimed aloud: "A mighty prayer
thou now hast made; Succeed according to thy wish!
"From all misfortunes be thou free, Let every sickness disappear! Mayst thou no
hindrance ever know, And highest Wisdom soon achieve!
"As, when the time of spring has come, The trees put forth their buds and flowers,
Likewise dost thou, O Hero Great, With knowledge of a Buddha bloom.
"As all they who have Buddhas been, The Ten Perfections have fulfilled, Likewise
do thou, O Hero Great, The Ten Perfections strive to gain.
"As all they who have Buddhas been, On Wisdom's Throne their insight gained,
Likewise do thou, O Hero Great, On Conqueror's Throne thy insight gain.
"As all they who have Buddhas been, Have made the Doctrine's Wheel to roll,
Likewise do thou, O Hero Great, Make Doctrine's Wheel to roll once more.
"As on the mid-day of the month The moon in full perfection shines, Likewise do
thou, with perfect mind, Shine brightly in ten thousand worlds.
"As when the sun, by Rahu freed, Shines forth exceeding bright and clear, So thou,
when freed from ties of earth, Shine forth in bright magnificence.
"Just as the rivers of all lands Into the ocean find their way, May gods and men
from every world Approach and find their way to thee."
Thus praised they me with glad acclaim; And I, beginning to fulfil The ten conditions
of my quest, Re-entered then into the wood.
End of the Story of Sumedha.
The Birth Of The Buddha
Translated from the Introduction to the Jataka (i.4721)
Now while the Future Buddha was still dwelling in the city of the Tusita gods, the
"Buddha-Uproar," as it is called, took place. For there are three uproars which
take place in the world, - the Cyclic-Uproar, the Buddha-Uproar, and the
Universal-Monarch-Uproar. They occur as follows:
When it is known that after the lapse of a hundred thousand years the cycle is to be
renewed, the gods called Lokabyuhas, inhabitants of a heaven of sensual pleasure, wander
about through the world, with hair let down and flying in the wind, weeping and wiping
away their tears with their hands, and with their clothes red and in great disorder. And
thus they make announcement:
"Sirs, after the lapse of a hundred thousand years, the cycle is to be renewed;
this world will be destroyed; also the mighty ocean will dry up; and this broad earth, and
Sineru, the monarch of the mountains, will be burnt up and destroyed, - up to the Brahma
heavens will the destruction of the world extend. Therefore, sirs, cultivate friendliness;
cultivate compassion, joy, and indifference; wait on your mothers; wait on your fathers;
and honor your elders among your kinsfolk."
This is called the Cyclic-Uproar.
Again, when it is known that after a lapse of a thousand years an omniscient Buddha is
to arise in the world, the guardian angels of the world wander about, proclaiming:
"Sirs, after the lapse of a thousand years a Buddha will arise in the world."
This is called the Buddha-Uproar.
And lastly, when they realize that after the lapse of a hundred years a Universal
Monarch is to arise, the terrestrial deities wander about, proclaiming:
"Sirs, after the lapse of a hundred years a Universal Monarch is to arise in the
world."
This is called the Universal-Monarch-Uproar. And these three are mighty uproars.
When of these three Uproars they hear the sound of the Buddha-Uproar, the gods of all
ten thousand worlds come together into one place, and having ascertained what particular
being is to be The Buddha, they approach him, and beseech him to become one. But it is not
still after omens have appeared that they beseech him.
At that time, therefore, having all come together in one world, with the
Catum-Maharajas, and with the Sakka, the Suyama, the Santusita, the Paranimmita-Vasavatti,
and the Maha-Brahma of each several world, they approached the Future Buddha in the Tusita
heaven, and besought him, saying,
"Sir, it was not to acquire the glory of a Sakka, or of a Mara, or of a Brahma, or
of a Universal Monarch, that you fulfilled the Ten Perfections; but it was to gain
omniscience in order to save the world, that you fulfilled them. Sir, the time and fit
season for your Buddhaship has now arrived."
But the Great Being, before assenting to their wish, made what is called the five great
observations. He observed, namely, the time, the continent, the country, the family, and
the mother and her span of life.
In the first of these observations he asked himself whether it was the right time or
no. Now it is not the right time when the length of men's lives is more than a hundred
thousand years. And why is it not the right time? Because mortals then forget about birth,
old age, and death. And if The Buddhas, who always include in their teachings the Three
Characteristics, were to attempt at such a time to discourse concerning transitoriness,
misery, and the lack of substantive reality, men would not think it worth while listening
to them, nor would they give them credence. Thus there would be no conversions made; and
if there were no conversions, the dispensation would not conduce to salvation. This,
therefore, is not the right time.
Also it is not the right time when men's lives are less than a hundred years. And why
is it not the right time? Because mortals are then exceedingly corrupt; and an exhortation
given to the exceed ingly corrupt makes no impression, but, like a mark drawn with a stick
on the surface of the water, it immediately disappears. This, therefore, also is not the
right time.
But when the length of men's lives is between a hundred years and a hundred thousand
years, then is it the right time. Now at that time men's lives were a hundred years;
accordingly the Great Being observed that it was the right time for his birth.
Next he made the observation concerning the continent. Looking over the four continents
with their attendant isles, he reflected: "In three of the continents the Buddhas are
never born; only in the continent of India are they born." Thus he decided on the
continent.
Next he made the observation concerning the place. "The continent of India is
large," thought he, "being ten thousand leagues around. In which of its
countries are The Buddhas born?" Thus he decided on the Middle Country.
The Middle Country is the country defined in the Vinaya as follows:
"It lies in the middle, on this side of the town Kajangala on the east, beyond
which is Maha-Sala, and beyond that the border districts. It lies in the middle, on this
side of the river Salalavati on the southeast, beyond which are the border districts. It
lies in the middle, on this side of the town Setakannika on the south, beyond which are
the border districts. It lies in the middle, on this side of the Brahmanical town Thuna on
the west, beyond which are the border districts. It lies in the middle, on this side of
the hill Usiraddhaja on the north, beyond which are the border districts."
It is three hundred leagues in length, two hundred and fifty in breadth, and nine
hundred in circumference. In this country are born The Buddhas, the Private Buddhas, the
Chief Disciples, the Eighty Great Disciples, the Universal Monarch, and other eminent
ones, magnates of the warrior caste, of the Brahman caste, and the wealthy householders.
"And in it is this city called Kapilavatthu," thought he, and concluded that
there he ought to be born.
Then he made the observation concerning the family. "The Buddhas," thought
he, "are never born into a family of the peasant caste, or of the servile caste; but
into one of the warrior caste, or of the Brahman caste, whichever at the time is the
higher in public estimation. The warrior caste is now the higher in public estimation. I
will be born into a warrior family, and king Suddhodana shall be my father." Thus he
decided on the family.
Then he made the observation concerning the mother. "The mother of a Buddha,"
thought he, "is never a wanton, nor a drunkard, but is one who has fulfilled the
perfections through a hundred thousand cycles, and has kept the five precepts unbroken
from the day of her birth. Now this queen Maha-Maya is such a one; and she shall be my
mother." - "But what shall be her span of life?"1 continued he.
And he perceived that it was to be ten months and seven days.
Having thus made the five great observations, he kindly made the gods the required
promise, saying,
"Sirs, you are right. The time has come for my Buddhaship."
Then, surrounded by the gods of the Tusita heaven, and dismissing all the other gods,
he entered the Nandana Grove of the Tusita capital, - for in each of the heavens there is
a Nandana Grove. And here the gods said, "Attain in your next existence your high
destiny," and kept reminding him that he had already paved the way to it by his
accumulated merit. Now it was while he was thus dwelling, surrounded by these deities, and
continually reminded of his accumulated merit, that he died, and was conceived in the womb
of queen Maha-Maya. And in order that this matter may be fully understood, I will give the
whole account in due order.
[Footnote 1: That is, "How long is she to live after conceiving me?" And the
answer is, "Ten lunar [that is, the nine calendar] months of my mother's pregnancy,
and seven days after my birth."]
It is related that at that time the Midsummer Festival had been proclaimed in the city
of Kapilavatthu, and the multitude were enjoying the feast. And queen Maha-Maya,
abstaining from strong drink, and brilliant with garlands and perfumes, took part in the
festivities for the six days previous to the day of full moon. And when it came to be the
day of full moon, she rose early, bathed in perfumed water, and dispensed four hundred
thousand pieces of money in great largess. And decked in full gala attire, she ate of the
choicest food; after which she took the eight vows, and entered her elegantly furnished
chamber of state. And lying down on the royal couch, she fell asleep and dreamed the
following dream:
The four guardian angels came and lifted her up, together with her couch, and took her
away to the Himalaya Mountains. There, in the Manosila table-land, which is sixty leagues
in extent, they laid her under a prodigious sal-tree, seven leagues in height, and took up
their positions respectfully at one side. Then came the wives of these guardian angels,
and conducted her to Anotatta Lake, and bathed her, to remove every human stain. And after
clothing her with divine garments, they anointed her with perfumes and decked her with
divine flowers. Not far off was Silver Hill, and in it a golden mansion. There they spread
a divine couch with its head towards the east, and laid her down upon it. Now the Future
Buddha had become a superb white elephant, and was wandering about at no great distance,
on Gold Hill. Descending thence, he ascended Silver Hill, and approaching from the north,
he plucked a white lotus with his silvery trunk, and trumpeting loudly, went into the
golden mansion. And three times he walked round his mother's couch, with his right side
towards it, and striking her on her right side, he seemed to enter her womb. Thus the
conception took place in the Midsummer Festival.
On the next day the queen awoke, and told the dream to the king. And the king caused
sixty-four eminent Brahmans to be summoned, and spread costly seats for them on ground
festively prepared with green leaves, Dalbergia flowers, and so forth. The Brahmans being
seated, he filled gold and silver dishes with the best of milk-porridge compounded with
ghee, honey, and treacle; and covering these dishes with others, made likewise of gold and
silver, he gave the Brahmans to eat. And not only with food, but with other gifts, such as
new garments, tawny cows, and so forth, he satisfied them completely. And when their every
desire had been satisfied, he told them the dream and asked them what would come of it?
"Be not anxious, great king!" said the Brahmans; "a child has planted
itself in the womb of your queen, and it is a male child and not a female. You will have a
son. And he, if he continue to live the household life, will become a Universal Monarch;
but if he leave the household life and retire from the world, he will become a Buddha, and
roll back the clouds of sin and folly of this world."
Now the instant the Future Buddha was conceived in the womb of his mother, all the ten
thousand worlds suddenly quaked, quivered, and shook. And the Thirty-two Prognostics
appeared, as follows: an immeasurable light spread through ten thousand worlds: the blind
recovered their sight, as if from desire to see this his glory; the deaf received their
hearing; the dumb talked; the hunchbacked became straight of body; the lame recovered the
power to walk; all those in bonds were freed from their bonds and chains; the fires went
out in all the hells; the hunger and thirst of the Manes was stilled; wild animals lost
their timidity; diseases ceased among men; all mortals became mild-spoken; horses neighed
and elephants trumpeted in a manner sweet to the ear; all musical instruments gave forth
their notes without being played upon; bracelets and other ornaments jingled; in all
quarters of the heavens the weather became fair; a mild, cool breeze began to blow, very
refreshing to men; rain fell out of season; water burst forth from the earth and flowed in
streams; the birds ceased flying through the air; the rivers checked their flowing; in the
mighty ocean the water became sweet; the ground became everywhere covered with lotuses of
the five different colors; all flowers bloomed, both those on land and those that grow in
the water; trunk-lotuses bloomed on the trunks of trees, branch-lotuses on the branches,
and vine-lotuses on the vines; on the ground, stalk-lotuses, as they are called, burst
through the overlying rocks and came up by sevens; in the sky were produced others, called
hanging-lotuses; a shower of flowers fell all about; celestial music was heard to play in
the sky; and the whole ten thousand worlds became one mass of garlands of the utmost
possible magnificence, with waving chowries, and saturated with the incense-like fragrance
of flowers, and resembled a bouquet of flowers sent whirling through the air, or a closely
woven wreath, or a superbly decorated altar of flowers.
From the time the Future Buddha was thus conceived, four angels with swords in their
hands kept guard, to ward off all harm from both the Future Buddha and the Future Buddha's
mother. No lustful thought sprang up in the mind of the Future Buddha's mother; having
reached the pinnacle of good fortune and of glory, she felt comfortable and well, and
experienced no exhaustion of body. And within her womb she could distinguish the Future
Buddha, like a white thread passed through a transparent jewel. And whereas a womb that
has been occupied by a Future Buddha is like the shrine of a temple, and can never be
occupied or used again, therefore it was that the mother of the Future Buddha died when he
was seven days old, and was reborn in the Tusita heaven.
Now other women sometimes fall short of and sometimes run over the term of ten lunar
months, and then bring forth either sitting or lying down; but not so the mother of a
Future Buddha. She carries the Future Buddha in her womb for just ten months, and then
brings forth while standing up. This is a characteristic of the mother of a Future Buddha.
So also queen Maha-Maya carried the Future Buddha in her womb, as it were oil in a vessel,
for ten months; and being then far gone with child, she grew desirous of going home to her
relatives, and said to king Suddhodana,
"Sire, I should like to visit my kinsfolk in their city Devadaha."
"So be it," said the king; and from Kapilavatthu to the city of Devadaha he
had the road made even, and garnished it with plantain-trees set in pots, and with banners
and streamers; and, seating the queen in a golden palanquin borne by a thousand of his
courtiers, he sent her away in great pomp.
Now between the two cities, and belonging to the inhabitants of both, there was a
pleasure-grove of sal-trees, called Lumbini Grove. And at this particular time this grove
was one mass of flowers from the ground to the topmost branches, while amongst the
branches and flowers hummed swarms of bees of the five different colors, and flocks of
various kinds of birds flew about warbling sweetly. Throughout the whole of Lumbini Grove
the scene resembled the Cittalata Grove in Indra's paradise, or the magnificently
decorated banqueting pavilion of some potent king.
When the queen beheld it she became desirous of disporting herself therein, and the
courtiers therefore took her into it. And going to the foot of the monarch sal-tree of the
grove, she wished to take hold of one of its branches. And the sal-tree branch, like the
tip of a well-steamed reed, bent itself down within reach of the queen's hand. Then she
reached out her hand, and seized hold of the branch, and immediately her pains came upon
her. Thereupon the people hung a curtain about her, and retired. So her delivery took
place while she was standing up, and keeping fast hold of the sal-tree branch.
At that very moment came four pure-minded Maha-Brahma angels bearing a golden net, and,
receiving the Future Buddha on this golden net, they placed him before his mother and
said,
"Rejoice, O Queen! A mighty son has been born to you."
Now other mortals on issuing from the maternal womb are smeared with disagreeable,
impure matter; but not so the Future Buddha. He issued from his mother's womb like a
preacher descending from his preaching-seat, or a man coming down a stair, stretching out
both hands and both feet, unsmeared by any impurity from his mother's womb, and flashing
pure and spotless, like a jewel thrown upon a vesture of Benares cloth. Notwithstanding
this, for the sake of honoring the Future Buddha and his mother, there came two streams of
water from the sky, and refreshed the Future Buddha and his mother.
Then the Brahma angels, after receiving him on their golden net, delivered him to the
four guardian angels, who received him from their hands on a rug which was made of the
skins of black antelopes, and was soft to the touch, being such as is used on state
occasions; and the guardian angels delivered him to men who received him on a coil of fine
cloth; and the men let him out of their hands on the ground, where he stood and faced the
east. There, before him, lay many thousands of worlds, like a great open court; and in
them, gods and men, making offerings to him of perfumes, garlands, and so on, were saying,
"Great Being! There is none your equal, much less your superior."
When he had in this manner surveyed the four cardinal points, and the four intermediate
ones, and the zenith, and the nadir, in short, all the ten directions in order, and had
nowhere discovered his equal, he exclaimed, "This is the best direction," and
strode forward seven paces, followed by Maha-Brahma holding over him the white umbrella,
Suyama bearing the fan, and other divinities having the other symbols of royalty in their
hands. Then, at the seventh stride, he halted, and with a noble voice, he shouted the
shout of victory, beginning,
"The chief am I in all the world."
Now in three of his existences did the Future Buddha utter words immediately on issuing
from his mother's womb: namely, in his existence as Mahosadha; in his existence as
Vessantara; and in this existence.
As respects his existence as Mahosadha, it is related that just as he was issuing from
his mother's womb, Sakka, the king of the gods, came and placed in his hand some choice
sandal-wood, and departed. And he closed his fist upon it, and issued forth.
"My child," said his mother, "what is it you bring with you in your
hand?"
"Medicine, mother," said he.
Accordingly, as he was born with medicine in his hand, they gave him the name of
Osadha-Daraka [Medicine-Child]. Then they took the medicine, and placed it in an
earthenware jar; and it was a sovereign remedy to heal all the blind, the deaf, and other
afflicted persons who came to it. So the saying sprang up, 'This is a great medicine, this
is a great medicine!" And thus he received the name of Mahosadha [Great
Medicine-Man].
Again, in the Vessantara existence, as he was issuing from his mother's womb, he
stretched out his right hand, and said,
"Pray, mother, is there anything in the house? I want to give alms."
Then, after he had completely issued forth, his mother said,
"It's a wealthy family, my son, into which you are born;" and putting his
hand in her own, she had them place in his a purse containing a thousand pieces of money.
Lastly, in this birth he shouted the shout of victory above-mentioned.
Thus in three of his existences did the Future Buddha utter words immediately on
issuing from his mother's womb. And just as at the moment of his conception, so also at
the moment of his birth appeared the Thirty-two Prognostics.
Now at the very time that our Future Buddha was born in Lumbini Grove there also came
into existence the mother of Rahula, and Channa the courtier, Kaludayi the courtier,
Kanthaka the king of horses, the Great Bo-tree, and the four urns full of treasure. Of
these last, one was a quarter of a league in extent, another a half-league, the third
three-quarters of a league, and the fourth a league. These seven2 are called
the Connate Ones.
Then the inhabitants of both cities took the Future Buddha, and carried him to
Kapilavatthu.
[Footnote 2: In making up this number the Future Buddha is to be counted as number 1,
and the four urns of treasure together as number 7.]
The Attainment Of Buddhaship
Translated from the Introduction to the Jataka (i.685)
Now at that time there lived in Uruvela a girl named Sujata, who had been born in the
family of the householder Senani, in General's Town. On reaching maturity she made a
prayer to a certain banyan-tree, saying, "If I get a husband of equal rank with
myself, and my first-born is a son, I will make a yearly offering to you of the value of a
hundred thousand pieces of money." And her prayer had been successful.
And wishing to make her offering on the day of full moon of the month Visakha, full six
years after the Great Being commenced his austerities, she first pastured a thousand cows
in Latthimadhu Wood, and fed their milk to five hundred cows, and the milk of these five
hundred cows to two hundred and fifty, and so on down to feeding the milk of sixteen cows
to eight. This "working the milk in and in," as it is called, was done to
increase the thickness and the sweetness and the strength-giving properties of the milk.
And when it came to be the full-moon day of Visakha, she resolved to make her offering,
and rose up early in the morning, just when night was breaking into day, and gave orders
to milk the eight cows. The calves had not come at the teats of the cows; yet as soon as
new pails were put under the udders, the milk flowed in streams of its own accord. When
she saw this miracle, Sujata took the milk with her own hands and placed it in a new
vessel, and herself made a fire and began to cook it. While the milk-rice was cooking,
immense bubbles arose, and turning to the right, went round together; but not a single
drop ran over the edge, and not a particle of smoke went up from the fireplace. On this
occasion the four guardian angels were present, and stood guard over the fireplace;
MahaBrahma bore aloft the canopy of state, and Sakka raked the firebrands together and
made the fire blaze up brightly. And just as a man crushes honey out of a honey-comb that
has formed around a stick, so the deities by their superhuman power collected an amount of
vital sap sufficient for the sustenance of the gods and men of all the four great
continents and their two thousand attendant isles, and infused it into the milk-rise. At
other times, to be sure, the deities infuse this sap into each mouthful; but on the day of
the attainment of the Buddaship, and on the day of decease, they placed it in the kettle
itself.
When Sujata had seen so many miracles appear to her in one day, she said to her
slave-girl Punna,
"Punna, dear girl, the deity is very graciously disposed to us to-day. I have
never before seen so many marvellous things happen in so short a time. Run quickly, and
get everything ready at the holy place."
"Yes, my lady," replied the slave-girl, and ran in great haste to the foot of
the tree.
Now that night the Future Buddha had five great dreams, and on considering their
meaning reached the conclusion, "Without doubt I shall become a Buddha this very
day." And when night was over, and he had cared for his person, he came early in the
morning to that tree, to await the hour to go begging. And when he sat down he illumined
the whole tree with his radiance.
Then came Punna, and saw the Future Buddha sitting at the foot of the tree,
contemplating the eastern quarter of the world. And when she beheld the radiance from his
body lighting up the whole tree with a golden color, she became greatly excited, saying to
herself, "Our diety, methinks, has come down from the tree to-day, and has seated
himself, ready to receive our offering in person." And she ran in great haste, and
told Sujata of the matter.
When Sujata heard this news, she was overjoyed; and saying, "From this day forth
be to me in the room of an eldest daughter," she decked Punna with all the ornaments
appropriate to that position. And since a Future Buddha on the day he attains the
Buddhaship must needs receive a golden dish worth a hundred thousand pieces of money,
therefore the idea occurred to her of putting the milk-rice in a golden dish. And bringing
out a golden dish that was worth a hundred thousand, she took up the cooking-vessel and
began to pour out the milk-rice. All the milk-rice rolled off like water from a
lotus-leaf, and exactly filled the dish. Then, covering the dish with another, which was
also made of gold, and wrapping it in a cloth, she adorned herself in all her ornaments,
and with the dish on her head proceeded in state to the foot of the banyan-tree. As soon
as she caught sight of the Future Buddha she was exceedingly overjoyed, supposing him to
be the tree-god; and as she advanced she kept constantly bowing. And taking the pot from
her head, she uncovered it, and with some flower-scented water in a golden vase, drew near
and took up a position close to the Future Buddha. The earthenware bowl which the Future
Buddha had kept so long, and which had been given him by Ghatikara, the Maha-Brahma god,
at that instant disappeared; and the Future Buddha, stretching out his right hand in an
attempt to find his bowl, grasped the vase of water. Next Sujata placed the dish of
milk-rice in the hand of the Great Being. Then the Great Being looked at Sujata; and she
perceived that he was a holy man, and did obeisance, and said,
"Lord, accept my donation, and go whithersoever it seemeth to you good." And
adding, "May your wishes prosper like mine own," she departed, caring no more
for her golden dish worth a hundred thousand pieces of money than if it had been a dead
leaf.
The Future Buddha rose from his seat and walked round the tree with his right side
towards it; and taking the dish, he proceeded to the banks of the Neranjara and descended
into its waters, just as many thousands of Future Buddhas before him had descended on the
day of their complete enlightenment. The spot where he bathed is now a place of pilgrimage
named Suppatitthita, and here he deposited the dish on the bank before descending into the
water. After bathing he dressed himself in that garb of saintship which had been the dress
of many hundreds of thousands of Future Buddhas before him; and sitting down with his face
to the east, he made the whole of the thick, sweet milk-rice into forty-nine pellets of
the size of the fruit of the single-seeded palmyra-tree, and ate it. And he took no
further nourishment until the end of the seven weeks, or forty-nine days, which he spent
on the throne of wisdom after he had become a Buddha. During all that time he had no other
nourishment; he neither bathed, nor rinsed his mouth, nor did he ease himself; but was
wholly taken up by the delights of the Trances, of the Paths, and of the Fruits.
Now when he had consumed the milk-rice, he took the golden dish; and saying, "If I
am to succeed to becoming a Buddha to-day, let this dish go up-stream; but if not, let it
go down-stream," he threw it into the water. And it swam, cleaving the stream, until
it came to the middle of the river, and then, like a fleet horse, it ran up-stream for a
distance of eighty cubits, keeping all the while in the middle of the stream. Then it
dived into a whirlpool and went to the palace of the black snake-king, and hit,
"click! click!" against the dishes that had been used by the last three Buddhas,
and took its place at the end of the row. When the black snake-king heard the noise, he
exclaimed,
"But yesterday a Buddha lived, And now another has been born."
and so on, through several hundred laudatory verses. As a matter of only yesterday and
to-day did the times of the snake-king's appearance above ground seem to him; and his body
at such times towered up into the sky to a height of one and three quarters leagues.
Then the Future Buddha took his noonday rest on the banks of the river, in a grove of
sal-trees in full bloom. And at nightfall, at the time the flowers droop on their stalks,
he rose up, like a lion when he bestirs himself, and went towards the Bo-tree, along a
road which the gods had decked, and which was eight usabhas wide.
The snakes, the fairies, the birds, and other classes of beings did him homage with
celestial perfumes, flowers, and other offerings, and celestial choruses poured forth
heavenly music; so that the ten thousand worlds were filled with these perfumes, garlands,
and shouts of acclaim.
Just then there came from the opposite direction a grass-cutter named Sotthiya, and he
was carrying grass. And when he saw the Great Being, that he was a holy man, he gave him
eight handfuls of grass. The Future Buddha took the grass, and ascending the throne of
wisdom, stood on the southern side and faced the north. Instantly the southern half of the
world sank, until it seemed to touch the Avici hell, while the northern half rose to the
highest of the heavens.
"Methinks," said the Future Buddha, "this cannot be the place for the
attainment of the supreme wisdom;" and walking round the tree with his right side
towards it, he came to the western side and faced the east. Then the western half of the
world sank, until it seemed to touch the Avici hell, while the eastern half rose to the
highest of the heavens. Wherever, indeed, he stood, the broad earth rose and fell, as
though it had been a huge cart-wheel lying on its hub, and some one were treading on the
rim.
"Methinks," said the Future Buddha, "this also cannot be the place for
the attainment of supreme wisdom;" and walking round the tree with his right side
towards it, he came to the northern side and faced the south. Then the northern half of
the world sank, until it seemed to touch the Avici hell, while the southern half rose to
the highest of the heavens.
"Methinks," said the Future Buddha, "this also cannot be the place for
the attainment of supreme wisdom;" and walking round the tree with his right side
towards it, he came to the eastern side and faced the west. Now it is on the eastern side
of their Bo-trees that all The Buddhas have sat cross-legged, and that side neither
trembles nor quakes.
Then the Great Being, saying to himself, "This is the immovable spot on which all
The Buddhas have planted themselves! This is the place for destroying passion's net!"
took hold of his handful of grass by one end, and shook it out there. And straightway the
blades of grass formed themselves into a seat fourteen cubits long, of such symmetry of
shape as not even the most skilful painter or carver could design.
Then the Future Buddha turned his back to the trunk of the Bo-tree and faced the east.
And making the mighty resolution, "Let my skin, and sinews, and bones become dry, and
welcome! and let all the flesh and blood in my body dry up! but never from this seat will
I stir, until I have attained the supreme and absolute wisdom!" he sat himself down
cross-legged in an unconquerable position, from which not even the descent of a hundred
thunder-bolts at once could have dislodged him.
At this point the god Mara, exclaiming, "Prince Siddhattha is desirous of passing
beyond my control, but I will never allow it!" went and announced the news to his
army, and sounding the Mara war-cry, drew out for battle. Now Mara's army extended in
front of him for twelve leagues, and to the right and to the left for twelve leagues, and
in the rear as far as to the confines of the world, and it was nine leagues high. And when
it shouted, it made an earthquake-like roaring and rumbling over a space of a thousand
leagues. And the god Mara, mounting his elephant, which was a hundred and fifty leagues
high, and had the name "Girded-with-mountains," caused a thousand arms to appear
on his body, and with these he grasped a variety of weapons. Also in the remainder of that
army, no two persons carried the same weapon; and diverse also in their appearances and
countenances, the host swept on like a flood to overwhelm the Great Being.
Now deities throughout the ten thousand worlds were busy singing the praises of the
Great Being. Sakka, the king of the gods, was blowing the conch-shell Vijayuttara. (This
conch, they say, was a hundred and twenty cubits long, and when once it had been filled
with wind, it would sound for four months before it stopped). The great black snake-king
sang more than a hundred laudatory verses. And Maha-Brahma stood holding aloft the white
umbrella. But as Mara's army gradually drew near to the throne of wisdom, not one of these
gods was able to stand his ground, but each fled straight before him. The black snake-king
dived into the ground, and coming to the snake-abode, Manjerika, which was five hundred
leagues in extent, he covered his face with both hands and lay down. Sakka slung his
conch-shell Vijayuttara over his back, and took up his position on the rim of the world.
Maha-Brahma left the white umbrella at the end of the world, and fled to his Brahma-abode.
Not a single deity was able to stand his ground, and the Great Being was left sitting
alone.
Then said Mara to his followers,
"My friends, Siddhattha, the son of Suddhodana, is far greater than any other man,
and we shall never be able to fight him in front. We will attack him from behind."
All the gods had now disappeared, and the Great Being looked around on three sides, and
said to himself, "There is no one here." Then looking to the north, he perceived
Mara's army coming on like a flood, and said,
"Here is this multitude exerting all their strength and power against me alone. My
mother and father are not here, nor my brother, nor any other relative. But I have these
Ten Perfections, like old retainers long cherished at my board. It therefore behooves me
to make the Ten Perfections my shield and my sword, and to strike a blow with them that
shall destroy this strong array." And he remained sitting, and reflected on the Ten
Perfections.
Thereupon the god Mara caused a whirlwind, thinking, "By this will I drive away
Siddhattha." Straightway the east wind and all the other different winds began to
blow; but although these winds could have torn their way through mountain-peaks half a
league, or two leagues, or three leagues high, or have uprooted forest-shrubs and trees,
or have educed to powder and scattered in all directions, villages and towns, yet when
they reached the Future Buddha, such was the energy of the Great Being's merit, they lost
all power and were not able to cause so much as a fluttering of the edge of his priestly
robe.
Then he caused a great rain-storm, saying, "With water will I overwhelm and drown
him." And through his mighty power, clouds of a hundred strata, and clouds of a
thousand strata arose, and also the other different kinds. And these rained down, until
the earth became gullied by the torrents of water which fell, and until the floods had
risen over the tops of every forest-tree. But on coming to the Great Being, this mighty
inundation was not able to wet his priestly robes as much as a dew-drop would have done.
Then he caused a shower of rocks, in which immense mountain-peaks flew smoking and
flaming through the sky. But on reaching the Future Buddha they became celestial bouquets
of flowers.
Then he caused a shower of weapons, in which single-edged, and double-edged swords,
spears, and arrows flew smoking and flaming through the sky. But on reaching the Future
Buddha they became celestial flowers.
Then he caused a shower of live coals, in which live coals as red as kimsuka flowers
flew through the sky. But they scattered themselves at the Future Buddha's feet as a
shower of celestial flowers.
Then he caused a shower of hot ashes, in which ashes that glowed like fire flew through
the sky. But they fell at the Future Buddha's feet as sandal-wood powder.
Then he caused a shower of sand, in which very fine sand flew smoking and flaming
through the sky. But it fell at the Future Buddha's feet as celestial flowers.
Then he caused a shower of mud, in which mud flew smoking and flaming through the sky.
But it fell at the Future Buddha's feet as celestial ointment.
Then he caused a darkness, thinking, "By this will I frighten Siddhattha, and
drive him away." And the darkness became fourfold, and very dense. But on reaching
the Future Buddha it disappeared like darkness before the light of the sun.
Mara, being thus unable with these nine storms of wind, rain, rocks, weapons, live
coals, hot ashes, sand, mud, and darkness, to drive away the Future Buddha, gave command
to his followers, "Look ye now! Why stand ye still! Seize, kill, drive away this
prince!" And, arming himself with a discus, and seated upon the shoulders of the
elephant "Girded-with-mountains," he drew near the Future Buddha, and said,
"Siddhattha, arise from this seat! It does not belong to you, but to me.
When the Great Being heard this he said,
"Mara, you have not fulfilled the Ten Perfections in any of their three grades;
nor have you made the five great donations;1 nor have you striven for
knowledge, nor for the welfare of the world, nor for enlightenment. This seat does not
belong to you, but to me."
[Footnote 1: These are the five donations great: The gift of treasure, gift of child,
The gift of wife, of royal rule, And last, the gift of life and limb. From the
Abhidhanappadipika, 421.]
Unable to restrain his fury, the enraged Mara now hurled his discus. But the Great
Being reflected on the Ten Perfections, and the discus changed into a canopy of flowers,
and remained suspended over his head. Yet they say that this keen-edged discus, when at
other times Mara hurled it in anger, would cut through solid stone pillars as if they had
been the tips of bamboo shoots. But on this occasion it became a canopy of flowers. Then
the followers of Mara began hurling immense mountain-crags, saying, "This will make
him get up from his seat and flee." But the Great Being kept his thoughts on the Ten
Perfections, and the crags also became wreaths of flowers, and then fell to the ground.
Now the gods meanwhile were standing on the rim of the world, and craning their necks
to look, saying,
"Ah, woe the day! The handsome form of prince Siddhattha will surely be destroyed!
What will he do to save himself?"
Then the Great Being, after his assertion that the seat which Future Buddhas had always
used on the day of their complete enlightenment belonged to him, continued, and said,
"Mara, who is witness to your having given donations?"
Said Mara, "All these, as many as you see here, are my witnesses;" and he
stretched out his hand in the direction of his army. And instantly from Mara's army came a
roar, "I am his witness! I am his witness!" which was like to the roar of an
earthquake.
Then said Mara to the Great Being,
"Siddhattha, who is witness to your having given donations?"
Your witnesses," replied the Great Being, "are animate beings, and I have no
animate witnesses present. However, not to mention the donations which I gave in other
existences, the great seven-hundred-fold donation which I gave in my Vessantara existence
shall now be testified to by the solid earth, inanimate though she be." And drawing
forth his right hand from beneath his priestly robe, he stretched it out towards the
mighty earth, and said, "Are you witness, or are you not, to my having given a great
seven-hundred-fold donation in my Vessantara existence?"
And the mighty earth thundered, "I bear you witness!" with a hundred, a
thousand, a hundred thousand roars, as if to overwhelm the army of Mara.
Now while the Great Being was thus calling to mind the donation he gave in his
Vessantara existence, and saying to himself, "Siddhattha, that was a great and
excellent donation which you gave," the hundred-and-fifty-league-high elephant
"Girded-with-mountains" fell upon his knees before the Great Being. And the
followers of Mara fled away in all directions. No two went the same way, but leaving their
head-ornaments and their cloaks behind, they fled straight before them.
Then the hosts of the gods, when they saw the army of Mara flee, cried out, "Mara
is defeated! Prince Siddhattha has conquered! Let us go celebrate the victory!" And
the snakes egging on the snakes, the birds the birds, the deities the deities, and the
Brahma-angels the Brahma-angels, they came with perfumes, garlands, and other offerings in
their hands to the Great Being on the throne of wisdom. And as they came,
"The victory now hath this illustrious Buddha won! The Wicked One, the Slayer,
hath defeated been!" Thus round the throne of wisdom shouted joyously The bands of
snakes their songs of victory for the Sage;
"The victory now hath this illustrious Buddha won! The Wicked One, the Slayer,
hath defeated been!" Thus round the throne of wisdom shouted joyously The flocks of
birds their songs of victory for the Sage;
"The victory now hath this illustrious Buddha won! The Wicked One, the Slayer,
hath defeated been!" Thus round the throne of wisdom shouted joyously The bands of
gods their songs of victory for the Sage;
"The victory now hath this illustrious Buddha won! The Wicked One, the Slayer,
hath defeated been!" Thus round the throne of wisdom shouted joyously The
Brahma-angels songs of victory for the Saint.
And the remaining deities, also, throughout the ten thousand worlds, made offerings of
garlands, perfumes, and ointments, and in many a hymn extolled him.
It was before the sun had set that the Great Being thus vanquished the army of Mara.
And then, while the Bo-tree in homage rained red, coral-like sprigs upon his priestly
robes, he acquired in the first watch of the night the knowledge of previous existences;
in the middle watch of the night, the divine eye; and in the last watch of the night, his
intellect fathomed Dependent Origination.
Now while he was musing on the twelve terms of Dependent Origination, forwards and
backwards, round and back again, the ten thousand worlds quaked twelve times, as far as to
their ocean boundaries. And when the Great Being, at the dawning of the day, had thus made
the ten thousand worlds thunder with his attainment of omniscience, all these worlds
became most gloriously adorned. Flags and banners erected on the eastern rim of the world
let their streamers fly to the western rim of the world; likewise those erected on the
western rim of the world, to the eastern rim of the world; those erected on the northern
rim of the world, to the southern rim of the world; and those erected on the southern rim
of the world, to the northern rim of the world while those erected on the level of the
earth let theirs fly until they beat against the Brahma-world; and those of the
Brahma-world let theirs hang down to the level of the earth. Throughout the ten thousand
worlds the flowering trees bloomed; the fruit trees were weighted down by their burden of
fruit; trunk-lotuses bloomed on the trunks of trees; branch-lotuses on the branches of
trees; vine-lotuses on the vines; hanging-lotuses in the sky; and stalk-lotuses burst
through the rocks and came up by sevens. The system of ten thousand worlds was like a
bouquet of flowers sent whirling through the air, or like a thick carpet of flowers; in
the intermundane spaces the eight-thousand-league-long hells, which not even the light of
seven suns had formerly been able to illumine, were now flooded with radiance; the
eighty-four-thousand-league-deep ocean became sweet to the taste; the rivers checked their
flowing; the blind from birth received their sight; the deaf from birth their hearing; the
cripples from birth the use of their limbs; and the bonds and fetters of captives broke
and fell off.
When thus he had attained to ominiscience, and was the centre of such unparalleled
glory and homage, and so many prodigies were happening about him, he breathed forth that
solemn utterance which has never been omitted by any of The Buddhas:
"Through birth and rebirth's endless round, Seeking in vain, I hastened on, To
find who framed this edifice. What misery! - birth incessantly!
"O builder! I've discovered thee! This fabric thou shalt ne'er rebuild! Thy
rafters all are broken now, And pointed roof demolition lies! This mind has demolished
reached, And seen the last of all desire!"
The period of time, therefore, from the existence in the Tusita Heaven to this
attainment of omniscience on the throne of wisdom, constitutes the Intermediate Epoch.
First Events After The
Attainment
Translated from the Maha-Vagga, and constituting the opening sections. Hail to that
Blessed One, that Saint, and Supreme Buddha!
At That time The Buddha, The Blessed One, was dwelling at Uruvela at the foot of the
Bo-tree on the banks of the river Neranjara, having just attained the Buddhaship. Then The
Blessed One sat cross-legged for seven days together at the foot of the Bo-tree
experiencing the bliss of emancipation.
Then The Blessed One, during the first watch of the night, thought over Dependent
Origination both forward and back:
On ignorance depends karma; On karma depends consciousness; On consciousness depend
name and form; On name and form depend the six organs of sense; On the six organs of sense
depends contact; On contact depends sensation; On sensation depends desire; On desire
depends attachment; On attachment depends existence; On existence depends birth; On birth
depend old age and death, sorrow, lamentation, misery, grief, and despair.
Thus does this entire aggregation of misery arise. But on the complete fading out and
cessation of ignorance ceases karma; on the cessation of karma ceases consciousness; on
the cessation of consciousness cease name and form; on the cessation of name and form
cease the six organs of sense; on the cessation of the six organs of sense ceases contact;
on the cessation of contact ceases sensation; on the cessation of sensation ceases desire;
on the cessation of desire ceases attachment; on the cessation of attachment ceases
existence; on the cessation of existence ceases birth; on the cessation of birth cease old
age and death, sorrow, lamentation, misery, grief, and despair. Thus does this entire
aggregation of misery cease.
Then The Blessed One, concerning this, on that occasion, breathed forth this solemn
utterance,
"When to the strenuous, meditative Brahman There come to light the elements of
being, Then vanish all his doubts and eager questions, What time he knows The Elements
have Causes."
Then The Blessed One, during the middle watch of the night, thought over Dependent
Origination both forward and back: - On ignorance depends karma. . . . Thus does this
entire aggregation of misery arise. But on the complete fading out and cessation of
ignorance ceases karma. . . . Thus does this entire aggregation of misery cease.
Then The Blessed One, concerning this, on that occasion, breathed forth this solemn
utterance,
"When to the strenuous, meditative Brahman There come to light the elements of
being, Then vanish all his doubts and eager questions, What time he knows How Causes have
an Ending."
Then The Blessed One, during the last watch of the night, thought over Dependent
Origination both forward and back: - On ignorance depends karma. . . . Thus does this
entire aggregation of misery arise. But on the complete fading out and cessation of
ignorance ceases karma. . . . Thus does this entire aggregation of misery cease.
Then The Blessed One, concerning this, on that occasion, breathed forth this solemn
utterance,
"When to the strenuous, meditative Brahman There come to light the elements of
being, Then scattereth he the hordes of Mara's army; Like to the sun that lightens all the
heavens."
End of the account of what took place under the Bo-tree.
Then The Blessed One, after the lapse of seven days, arose from that state of exalted
calm, and leaving the foot of the Bo-tree, drew near to where the Ajapala (that is, the
Goat-herd's) banyan-tree was; and having drawn near, he sat cross-legged at the foot of
the Ajapala banyan-tree for seven days together, experiencing the bliss of emancipation.
Then a certain Brahman, who was of a proud and contemptuous disposition, drew near to
where The Blessed One was; and having drawn near, he exchanged greetings with The Blessed
One. And having passed with him the greetings of friendship and civility, he stood
respectfully at one side. And standing respectfully at one side, the Brahman spoke to The
Blessed One as follows:
"Gotama, what is it constitutes a Brahman? and what are the Brahman-making
qualities?"
Then the Blessed One, concerning this, on that occasion, breathed forth this solemn
utterance,
"The Brahman who his evil traits hath banished, Is free from pride, is
self-restrained and spotless, Is learned, and the holy life hath followed, 'Tis he alone
may claim the name of Brahman; With things of earth he hath no point of contact."
End of the account of what took place under the Ajapala-tree.
Then The Blessed One, after the lapse of seven days, arose from that state of exalted
calm, and leaving the foot of the Ajapala banyan-tree, drew near to where the Mucalinda
tree was; and having drawn near, he sat cross-legged at the foot of the Mucalinda tree for
seven days together, experiencing the bliss of emancipation.
Now at that time a great cloud appeared out of season, and for seven days it was rainy,
cloudy weather, with a cold wind. Then issued Mucalinda, the serpent-king, from his abode,
and enveloping the body of The Blessed One seven times with his folds, spread his great
hood above his head, saying,
"Let neither cold nor heat, nor gnats, flies, wind, sunshine, nor creeping
creatures come near The Blessed One!"
Then, when seven days had elapsed, an Mucalinda, the serpent-king, knew that the storm
had broken up, and that the clouds had gone, he unwound his coils from the body of The
Blessed One. And changing his natural appearance into that of a young man, he stood before
The Blessed One, and with his joined hands to his forehead did reverence to The Blessed
One.
Then The Blessed One, concerning this, on that occasion, breathed forth this solemn
utterance,
"How blest the happy solitude Of him who hears and knows the truth! How blest is
harmlessness towards all, And self-restraint towards living things! How blest from passion
to be free, All sensuous joys to leave behind! Yet far the highest bliss of all To quit
th' illusion false - 'I am.'"
End of the account of what took place under the Mucalinda-tree.
The Buddha's Daily Habits
Translated from the Sumangala-Vilasini (i.4510), Buddhaghosa's Commentary on
the Digha-Nikaya
Habits are of two kinds, the profitable, and the unprofitable. Of these, the
unprofitable habits of The Blessed One had been extirpated by his attainment of saintship
at the time he sat cross-legged under the Bo-tree. Profitable habits, however, remained to
The Blessed One.
These were fivefold: his before-breakfast habits; his after-breakfast habits; his
habits of the first watch of the night; his habits of the middle watch of the night; his
habits of the last watch of the night.
His before-breakfast habits were as follows:
The Blessed One would rise early in the morning, and when, out of kindness to his
body-servant1 and for the sake of bodily comfort, he had rinsed his mouth and
otherwise cared for his person, he would sit retired until it was time to go begging. And
when it came time, he would put on his tunic, girdle, and robes, and taking his bowl, he
would enter the village or the town for alms. Sometimes he went alone, sometimes
surrounded by a congregation of priests; sometimes without anything especial happening,
sometimes with the accompaniment of many prodigies.
[Footnote 1: In order to give him a chance to acquire merit by waiting on a Buddha.]
While, namely, the Lord of the World is entering for alms, gentle winds clear the
ground before him; the clouds let fall drops of water to lay the dust in his pathway, and
then become a canopy over him; other winds bring flowers and scatter them in his path;
elevations of ground depress themselves, and depressions elevate themselves; wherever he
places his foot, the ground is even and pleasant to walk upon, or lotus-flowers received
his tread. No sooner has he set his right foot within the city-gate than the rays of six
different colors which issue from his body race hither and thither over palaces and
pagodas, and deck them, as it were, with the yellow sheen of gold, or with the colors of a
painting. The elephants, the horses, the birds, and other animals give forth melodious
sounds; likewise the tomtoms, lutes, and other musical instruments, and the ornaments worn
by the people.
By these tokens the people would know, "The Blessed One has now entered for
alms;" and in their best tunics and best robes, with perfumes, flowers, and other
offerings, they issue forth from their houses into the street. Then, having zealously paid
homage to The Blessed One with the perfumes, flowers, and other offerings, and done him
obeisance, some would implore him, "Reverend Sir, give us ten priests to feed;"
some, "Give us twenty;" and some, "Give us a hundred priests." And
they would take the bowl of The Blessed One, and prepare a seat for him, and zealously
show their reverence for him by placing food in the bowl.
When he had finished his meal, The Blessed One, with due consideration for the
different dispositions of their minds, would so teach them the Doctrine that some would
become established in the refuges, some in the five precepts, some would become converted,
some would attain to the fruit of either once returning, or of never returning, while some
would become established in the highest fruit, that of saintship, and would retire from
the world. Having shown this kindness to the multitude, he would rise from his seat, and
return to the monastery.
On his arrival there, he would take his seat in a pavilion, on the excellent Buddha-mat
which had been spread for him, where he would wait for the priests to finish their meal.
When the priests had finished their meal, the body-servant would announce the fact to The
Blessed One. Then The Blessed One would enter the perfumed chamber.
These, then, were his before-breakfast habits.
Then The Blessed One, having thus finished his before-breakfast duties, would first sit
in the perfumed chamber, on a seat that had been spread for him by his body-servant, and
would wash his feet. Then, taking up his stand on the landing of the jeweled staircase
which led to the perfumed chamber, he would exhort the congregation of the priests,
saying,
"O priests, diligently work out your salvation; for not often occur the appearance
of a Buddha in the world and existence among men and the propitious moment and retirement
from the world and the opportunity to hear the true Doctrine."
At this point some would ask The Blessed One for exercises in meditation, and The
Blessed One would assign them exercises suited to their several characters. Then all would
do obeisance to The Blessed One, and go to the places where they were in the habit of
spending the night or the day - some to the forest, some to the foot of trees, some to the
hills, and so on, some to the heaven of the Four Great Kings, . . . and some to
Vasavatti's heaven.
Then The Blessed One, entering the perfumed chamber, would, if he wished, lie down for
a while, mindful and conscious, and on his right side after the manner of a lion. And
secondly, his body being now refreshed, he would rise, and gaze over the world. And
thirdly, the people of the village or town near which he might be dwelling, who had given
him breakfast, would assemble after breakfast at the monastery, again in their best tunics
and their best robes, and with perfumes, flowers, and other offerings.
Thereupon The Blessed One, when his audience had assembled, would approach in such
miraculous manner as was fitting; and taking his seat in the lecture-hall, on the
excellent Buddha-mat which had been spread for him, he would teach the Doctrine, as suited
the time and occasion. And when he perceived it was time, he would dismiss the audience,
and the people would do obeisance to The Blessed One, and depart.
These were his after-breakfast habits.
When he had thus finished his after-breakfast duties, he would rise from the excellent
Buddha-seat, and if he desired to bathe, he would enter the bath-house, and cool his limbs
with water made ready by his body-servant. Then the body-servant would fetch the
Buddha-seat, and spread it in the perfumed chamber. And The Blessed One, putting on a
tunic of double red cloth, and binding on his girdle, and throwing his upper robe over his
right shoulder, would go thither and sit down, and for a while remain solitary, and
plunged in meditation. After that would come the priests from here and from there to wait
on The Blessed One. And some would propound questions, some would ask for exercises in
meditation, and some for a sermon; and in granting their desires The Blessed One would
complete the first watch of the night.
These were his habits of the first watch of the night.
And now, when The Blessed One had finished his duties of the first watch of the night,
and when the priests had done him obeisance and were departing, the deities throughout the
entire system of ten thousand worlds would seize the opportunity to draw near to The
Blessed One and ask him any questions that might occur to them, even such as were but four
syllables long. And The Blessed One in answering their questions would complete the middle
watch of the night.
These were his habits of the middle watch of the night.
The last watch of the night he would divide into three parts, and as his body would be
tired from so much sitting since the morning, he would spend one part in pacing up and
down to free himself from the discomfort. In the second part he would enter the perfumed
chamber, and would lie down mindful and conscious, and on his right side after the manner
of a lion. In the third part he would rise, and taking his seat, he would gaze over the
world with the eye of a Buddha, in order to discover any individual who, under some former
Buddha, with alms-giving, or keeping the precepts, or other meritorious deeds, might have
made the earnest wish.
These were his habits of the last watch of the night.
The Death Of The Buddha
Translated from the Maha-Parinibbana-Sutta (v. and vi.) of the Digha-Nikaya
Then The Blessed One addressed the venerable Ananda: - "Let us go hence, Ananda.
To the further bank of the Hirannavati river, and to the city of Kusinara and the sal-tree
grove Upavattana of the Mallas will we draw near."
"Yes, Reverend Sir," said the venerable Ananda to The Blessed One in assent.
Then The Blessed One, accompanied by a large congregation of priests, drew near to the
further bank of the Hirannavati river, and to the city of Kusinara and the sal-tree grove
Upavattana of the Mallas; and having drawn near, he addressed the venerable Ananda:
"Be so good, Ananda, as to spread me a couch with its head to the north between
twin sal-trees. I am weary, Ananda, and wish to lie down."
"Yes, Reverend Sir," said the venerable Ananda to The Blessed One in assent,
and spread the couch with its head to the north between twin sal-trees. Then The Blessed
One lay down on his right side after the manner of a lion, and placing foot on foot,
remained mindful and conscious.
Now at that time the twin sal-trees had completely burst forth into bloom, though it
was not the flowering season; and the blossoms scattered themselves over the body of The
Tathagata,1 and strewed and sprinkled themselves in worship of The Tathagata.
Also heavenly Erythrina flowers fell from the sky; and these scattered themselves over the
body of The Tathagata, and strewed and sprinkled themselves in worship of The Tathagata.
Also heavenly sandalwood powder fell from the sky; and this scattered itself over the body
of The Tathagata, and strewed and sprinkled itself in worship of The Tathagata. And music
sounded in the sky in worship of The Tathagata, and heavenly choruses were heard to sing
in worship of The Tathagata.
[Footnote 1: Tathagata is a term most commonly used by The Buddha in referring to
himself. Its meaning, like that of its Jaina equivalent Tatthagaya, possibly is, "He
who has arrived there (tatra or tattha), i.e. to emancipation or Nirvana." See
"Sacred Books of the East," vol. xiii., p. 82 [Chalmers, "Journal of the
Royal Asiatic Society," 1898, p. 113, takes it as "One who has come at the real
truth."]]
Then The Blessed One addressed the venerable Ananda:
"The twin sal-trees, Ananda, have completely burst forth into bloom, though it is
not the flowering season; and the blossoms have scattered themselves over the body of The
Tathagata, and have strewn and sprinkled themselves in worship of The Tathagata. Also
heavenly Erythrina flowers have fallen from the sky; and these have scattered themselves
over the body of The Tathagata, and have strewn and sprinkled themselves in worship of The
Tathagata. Also heavenly sandal-wood powder has fallen from the sky; and this has
scattered itself over the body of The Tathagata, and has strewn and sprinkled itself in
worship of The Tathagata. Also music is sounding in the sky in worship of The Tathagata,
and heavenly choruses are heard to sing in worship of The Tathagata. But it is not by all
this, Ananda, that The Tathagata is honored, esteemed, revered, worshiped, or venerated;
but the priest, Ananda, or the priestess, or the lay disciple, or the female lay disciple,
who shall fulfil all the greater and lesser duties, conducting himself with propriety and
in accordance with the precepts, by him is The Tathagata honored, esteemed, revered, and
worshiped with the best of worship. Accordingly, Ananda, train yourselves, and fulfil all
the greater and lesser duties, and conduct yourselves with propriety and in accordance
with the precepts."
Now at that time the venerable Upavana was standing in front of The Blessed One, and
fanning him. Then The Blessed One was harsh to the venerable Upavana, saying,
"Step aside, O priest; stand not in front of me."
Then it occurred to the venerable Ananda as follows:
"Here, this venerable Upavana has for a long time been the body-servant of The
Blessed One, and kept himself at his beck and call; yet, although his last moments are
near, The Blessed One is harsh to the venerable Upavana, saying, 'Step aside, O priest;
stand not in front of me.' What, pray, was the reason, and what was the cause, that The
Blessed One was harsh to the venerable Upavana, saying, 'Step aside, O priest; stand not
in front of me'?"
Then the venerable Ananda spoke to The Blessed One as follows:
"Reverend Sir, here this venerable Upavana has for a long time been the
body-servant of The Blessed One, and kept himself at his beck and call; yet, although his
last moments are near, The Blessed One is harsh to the venerable Upavana, saying, 'Step
aside, O priest; stand not in front of me.' Reverend Sir, what, pray, was the reason, and
what was the cause that The Blessed One was harsh to the venerable Upavana, saying, 'Step
aside, O priest; stand not in front of me'?"
"Ananda, almost all the deities throughout ten worlds have come together to behold
The Tathagata. For an extent, Ananda, of twelve leagues about the city Kusinara and the
sal-tree grove Upavattana of the Mallas, there is not a spot of ground large enough to
stick the point of a hair into, that is not pervaded by powerful deities. And these
deities, Ananda, are angered, saying, 'From afar have we come to behold The Tathagata, for
but seldom, and on rare occasions, does a Tathagata, a saint, and Supreme Buddha arise in
the world; and now, to-night, in the last watch, will The Tathagata pass into Nirvana; but
this powerful priest stands in front of The Blessed One, concealing him, and we have no
chance to see The Tathagata, although his last moments are near.' Thus, Ananda, are these
deities angered."
"What are the deities doing, Reverend Sir, whom The Blessed One perceives?"
"Some of the deities, Ananda, are in the air with their minds engrossed by earthly
things, and they let fly their hair and cry aloud, and stretch out their arms, and cry
aloud, and fall headlong to the ground and roll to and fro, saying, 'All too soon will The
Blessed One pass into Nirvana; all too soon will The Happy One pass into Nirvana; all too
soon will The Light of the World vanish from sight!' Some of the deities, Ananda, are on
the earth with their minds engrossed by earthly things, and they let fly their hair and
cry aloud, and stretch out their arms and cry aloud, and fall headlong on the ground and
roll to and fro, saying, 'All too soon will The Blessed One pass into Nirvana; all too
soon will The Happy One pass into Nirvana; all too soon will The Light of the World vanish
from sight.' But those deities which are free from passion, mindful and conscious, bear it
patiently, saying, 'Transitory are all things. How is it possible [that whatever has been
born, has come into being, and is organized and perishable should not perish? That
condition is not possible.]'"
Then the venerable Ananda, entered the monastery, and, leaning against the bolt of the
door, he wept, saying,
"Behold, I am but a learner and not yet perfect, and my Teacher is on the point of
passing into Nirvana, he who was so compassionate to me."
Then The Blessed One addressed the priests:
Where, O priests, is Ananda?"
"Reverend Sir, the venerable Ananda has entered the monastery, and leaning against
the bolt of the door, he weeps, saying, 'Behold, I am but a learner, and not yet perfect,
and my Teacher is on the point of passing into Nirvana, he who was so compassionate to
me.'"
Then The Blessed One addressed a certain priest, saying,
"Go, O priest, and say to the venerable Ananda from me, 'The Teacher calleth thee,
brother Ananda.'"
"Yes, Reverend Sir," said the priest to The Blessed One in assent, and drew
near to where the venerable Ananda was; and having drawn near, he spoke to the venerable
Ananda as follows:
"The Teacher calleth thee, brother Ananda."
"Yes, brother," said the venerable Ananda to the priest in assent, and drew
near to where The Blessed One was; and having drawn near and greeted The Blessed One, he
sat down respectfully at one side. And the venerable Ananda being seated respectfully at
one side, The Blessed One spoke to him as follows:
"Enough, Ananda, do not grieve, nor weep. Have I not already told you, Ananda,
that it is in the very nature of all things near and dear unto us that we must divide
ourselves from them, leave them, sever ourselves from them? How is it possible, Ananda,
that whatever has been born, has come into being, is organized and perishable, should not
perish? That condition is not possible. For a long time, Ananda, have you waited on The
Tathagata with a kind, devoted, cheerful, single-hearted, unstinted service of body.You
have acquired much merit, Ananda; exert yourself, and soon will you be free from all
depravity."
Then The Blessed One addressed the priests:
"Priests, of all those Blessed Ones who aforetime were saints and Supreme Buddhas,
all had their favorite body-servants, just as I have now my Ananda. And, priests, of all
those Blessed Ones who in the future shall be saints and Supreme Buddhas, all will have
their favorite body-servants, just as I have now my Ananda. Wise, O priests, is Ananda -
he knows when it is a fit time to draw near to see The Tathagata, whether for the priests,
for the priestesses, for the lay disciples,for the female lay disciples, for the king, for
the king's courtiers, for the leaders of heretical sects, or for their adherents.
"Ananda, O priests, has four wonderful and marvellous qualities. And what are the
four? O priests, if an assembly of priests draw near to behold Ananda, it is delighted
with beholding him; and if then Ananda hold a discourse on the Doctrine, it is also
delighted with the discourse; and when Ananda, O priests, ceases to speak, the assembly of
priests is still unsated. O priests, if an assembly of priestesses . . . an assembly of
lay disciples . . . an assembly of female lay disciples draw near to behold Ananda, it is
delighted with beholding him; and if then Ananda hold a discourse on the Doctrine, it is
also delighted with the discourse; and when Ananda, O priests, ceases to speak, the
assembly of female lay disciples is still unsated.
"A Universal Monarch, O priests, has four wonderful and marvellous qualities. And
what are the four? O priests, if an assembly of men of the warrior caste . . . an assembly
of men of the Brahman caste . . . an assembly of householders . . . an assembly of monks
draw near to behold the Universal Monarch, it is delighted with beholding him; and if then
the Universal Monarch hold a discourse, it is also delighted with the discourse; and when
the Universal Monarch, O priests, ceases to speak, the assembly of monks is still unsated.
"In exactly the same way, O priests, Ananda has four wonderful and marvellous
qualities. O priests, if an assembly of priests . . . an assembly of priestesses . . . an
assembly of lay disciples . . . an assembly of female lay disciples draw near to behold
Ananda, it is delighted with beholding him; and if then Ananda hold a discourse on the
Doctrine, it is also delighted with the discourse; and when Ananda, O priests, ceases to
speak, the assembly of female lay disciples is still unsated. These, O priests, are the
four wonderful and marvellous qualities possessed by Ananda."
When The Blessed One had thus spoken, the venerable Ananda spoke to him as follows:
"Reverend Sir, let not The Blessed One pass into Nirvana in this wattel-and-daub
town, this town of the jungle, this branch village. For there are other great cities,
Reverend Sir, to wit, Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let The
Blessed One pass into Nirvana in one of them. In them are many wealthy men of the warrior
caste, many wealthy men of the Brahman caste, and many wealthy householders who are firm
believers in The Tathagata, and they will perform the funeral rites for The
Tathagata."
"O Ananda, say not so! O Ananda, say not so, that this is a wattel-and-daub town,
a town of the jungle, a branch village. There was once, Ananda, a king called Sudassana
the Great, who was a Universal Monarch, a virtuous king of justice, a victorious ruler of
the four quarters of the earth, possessing a secure dominion over his territory, and
owning the seven precious gems.2 This city Kusinara, Ananda, was the capital of
king Sudassana the Great, and had then the name of Kusavati. From the east to the west it
was twelve leagues in length, and from the north to the south it was seven leagues in
breadth. Kusavati, the capital, Ananda, was prosperous and flourishing, populous and
thronging with people, and well provided with food. As Alakamanda, the capital of the
gods, Ananda, is prosperous and flourishing, populous and thronging with gods, and is well
provided with food, in exactly the same way, Ananda, Kusavati, the capital, was prosperous
and flourishing, populous and thronging with people, and well provided with food.
Kusavati, the capital, Ananda, was neither by day nor night without the ten noises, - to
wit, the noise of elephants, the noise of horses, the noise of chariots, the noise of
drums, the noise of tabors, the noise of lutes, the noise of song, the noise of cymbals,
the noise of gongs, and the tenth noise of people crying, 'Eat ye, and drink!'
[Footnote 2: The wheel of empire, the elephant, the horse, the gem, the empress, the
treasurer and the crown-prince.]
"Go thou, Ananda, and enter the city Kusinara, and announce to the
Kusinara-Mallas:
"'To-night, O ye Vasetthas, in the last watch, The Tathagata will pass into
Nirvana. Be favorable, be favorable, O ye Vasetthas, and suffer not that afterwards ye
feel remorse, saying, "The Tathagata passed into Nirvana while in our borders, but we
did not avail ourselves of the opportunity of being present at the last moments of The
Tathagata.'"
"Yes, Reverend Sir," said the venerable Ananda to The Blessed One in assent;
and putting on his tunic, and taking his bowl and his robes, he went to Kusinara with
another member of the Order.
Now at that time the Kusinara-Mallas were assembled together in the town-hall on some
matter of business. And the venerable Ananda drew near to the town-hall of the
Kusinara-Mallas; and having drawn near, he made announcement to the Kusinara-Mallas, as
follows:
"To-night, O ye Vasetthas, in the last watch, The Tathagata will pass into
Nirvana. Be favorable, be favorable, O ye Vasetthas, and suffer not that afterwards ye
feel remorse, saying, 'The Tathagata passed into Nirvana while in our borders, but we did
not avail ourselves of the opportunity of being present at the last moments of The
Tathagata.'"
The Mallas, on hearing this speech of the venerable Ananda, and their children and
their daughters-in-law and their wives were grieved and sorrowful and overwhelmed with
anguish of mind, and some let fly their hair and cried aloud, and stretched out their arms
and cried aloud, and fell headlong to the ground and rolled to and fro, saying, "All
too soon will The Blessed One pass into Nirvana; all too soon will The Happy One pass into
Nirvana; all too soon will The Light of the World vanish from sight." Then the Mallas
and their children and their daughters-in-law and their wives, being grieved and sorrowful
and overwhelmed with anguish of mind, drew near to the sal-tree grove Upavattana of the
Mallas, and to where the venerable Ananda was.
Then it occurred to the venerable Ananda as follows:
"If I shall cause the Kusinara-Mallas one by one to do reverence to The Blessed
One, the day will dawn ere they have finished. What if now I marshal the Mallas by
families, and cause them by families to do reverence to The Blessed One, and say,
'Reverend Sir, a Malla named so-and-so, with his children, his wife, his following, and
his friends, bows low in reverence at the feet of The Blessed One.'"
And the venerable Ananda marshalled the Mallas by families, and caused them by families
to do reverence to The Blessed One, saying, "Reverend Sir, a Malla named so-and-so,
with his children, his wife, his following, and his friends, bows low in reverence at the
feet of The Blessed One." And the venerable Ananda by this device succeeded in
causing all the Kusinara-Mallas to do reverence to The Blessed One before the end of the
first watch of the night.
Now at that time Subhadda, a wandering ascetic, was dwelling at Kusinara. And Subhadda,
the wandering ascetic, heard the report:
"To-night, in the last watch, the monk Gotama will pass into Nirvana."
Then it occurred to Subhadda, the wandering ascetic, as follows:
"I have heard wandering ascetics, that were old men, advanced in years, teachers,
and teachers' teachers, declare, 'But seldom, and on rare occasions, does a Tathagata, a
saint, and Supreme Buddha arise in the world.' And to-night in the last watch, the monk
Gotama will pass into Nirvana. And a certain question has arisen in my mind, and I am
persuaded of the monk Gotama that he can so teach me the Doctrine that I shall be relieved
of this my doubt."
Then Subhadda, the wandering ascetic, drew near to the sal-tree grove Upavattana of the
Mallas, and to where the venerable Ananda was, and having drawn near, he spoke to the
venerable Ananda as follows:
"Ananda, I have heard wandering ascetics, that were old men, advanced in years,
teachers, and teachers' teachers, declare, 'But seldom, and on rare occasions does a
Tathagata, a saint, and Supreme Buddha arise in the world.' And to-night, in the last
watch, the monk Gotama will pass into Nirvana. And a certain doubt has arisen in my mind,
and I am persuaded of the monk Gotama that he can so teach me the Doctrine that I shall be
relieved of this my doubt. Let me, then, Ananda, have an opportunity of seeing the monk
Gotama."
When Subhadda, the wandering ascetic, had so spoken, the venerable Ananda spoke to him
as follows:
"Enough of that, brother Subhadda; trouble not The Tathagata. The Blessed One is
weary."
And a second time Subhadda, the wandering ascetic, . . .
And a third time Subhadda, the wandering ascetic, spoke to the venerable Ananda as
follows:
"Ananda, I have heard wandering ascetics, old men, advanced in years, teachers,
and teachers' teachers, when they said, 'But seldom, and on rare occasions, does a
Tathagata, a saint, and Supreme Buddha arise in the world.' And to-night, in the last
watch, the monk Gotama will pass into Nirvana. And a certain doubt has arisen in my mind,
and I am persuaded of the monk Gotama that he can so teach me the Doctrine that I shall be
relieved of this my doubt. Let me, then, Ananda, have an opportunity of seeing the monk
Gotama."
And a third time the venerable Ananda spoke to Subhadda, the wandering ascetic, as
follows:
"Enough of that, brother Subhadda; trouble not The Tathagata. The Blessed One is
weary."
Now The Blessed One chanced to hear the conversation between the venerable Ananda and
the wandering ascetic Subhadda. And The Blessed One called to the venerable Ananda:
"Enough, Ananda; hinder not Subhadda. Let Subhadda, Ananda, have an opportunity of
beholding The Tathagata. Whatever Subhadda shall ask of me, he will ask for the sake of
information, and not for the sake of troubling me, and he will quickly understand my
answers to his questions."
Then the venerable Ananda spoke to Subhadda, the wandering ascetic, as follows:
"You may come, brother Subhadda; The Blessed One grants you an audience."
Then Subhadda, the wandering ascetic, drew near to where The Blessed One was; and
having drawn near, he exchanged greetings with The Blessed One; and having passed with him
the greetings of friendship and civility, he sat down respectfully at one side. And seated
respectfully at one side, Subhadda, the wandering ascetic, spoke to The Blessed One as
follows:
"Gotama, all those monks and Brahmans who possess a large following and crowds of
hearers and disciples, and who are distinguished, renowned leaders of sects, and highly
esteemed by the multitudes, - to wit, Purana Kassapa, Makkhali Gosala, Ajita Kesakambali,
Pakudha Kaccayana, Sanjaya Belatthiputta, Nigantha Nathaputta, - have they all done as
they maintain, discovered the truth, or have they not? or have some of them done so, and
others not?"
"Enough, O Subhadda, let us leave the question, 'Have they all done as they
maintain, discovered the truth, or have they not? or have some of them done so, and others
not? The Doctrine will I teach you, Subhadda. Listen to me, and pay strict attention, and
I will speak."
"Yes, Reverend Sir," said Subhadda, the wandering ascetic, to The Blessed One
in assent. And The Blessed One spoke as follows:
"Subhadda, in whatever doctrine and discipline the noble eightfold path is not
found, therein also is not found the monk of the first degree, nor the monk of the second
degree, nor the monk of the third degree, nor the monk of the fourth degree; and in
whatever doctrine and discipline, O Subhadda, the noble eightfold path is found, therein
also are found the monk of the first degree, and the monk of the second degree, and the
monk of the third degree, and the monk of the fourth degree. Now in this Doctrine and
Discipline, O Subhadda, the noble eightfold path is found: and therein alone, O Subhadda,
are found the monk of the first degree, and the monk of the second degree, and the monk of
the third degree, and the monk of the fourth degree. Destitute of true monks are all other
creeds. But let these my priests, O Subhadda, live rightly, and the world will not be
destitute of saints.
"What time my age was twenty-nine, Subhadda, I left the world to seek the summum
bonum. Now fifty years and more have passed, Subhadda, Since I renounced the world and
lived ascetic Within the Doctrine's pale, that rule of conduct Outside of which no genuine
monk existeth,
nor the monk of the second degree, nor the monk of the third degree, nor the monk of
the fourth degree. Destitute of monks are all other creeds. But let these my priests, O
Subhadda, live rightly, and the world will not be destitute of saints."
When The Blessed One had thus spoken, Subhadda, the wandering ascetic, spoke to him as
follows:
"O wonderful is it, Reverend Sir! O wonderful is it, Reverend Sir! It is as if,
Reverend Sir, one were to set up that which was overturned, or were to disclose that which
was hidden, or were to point out the way to a lost traveller, or were to carry a lamp into
a dark place that they who had eyes might see forms. Even so has The Blessed One expounded
the Doctrine in many different ways. Reverend Sir, I betake myself to The Blessed One for
refuge, to the Doctrine, and to the Congregation of the priests. Suffer me to retire from
the world under The Blessed One; suffer me to receive ordination."
"Subhadda, any one who aforetime has been an adherent of another sect and
afterwards desires to retire from the world and receive ordination under this Doctrine and
Discipline, must first spend four months on probation, and after the lapse of four months,
strenuous-minded priests receive him into the Order and confer on him the priestly
ordination. Nevertheless, in this matter of probation I recognize a difference in
persons."
"Reverend Sir, if all they who aforetime have been adherents of other sects and
afterwards desire to retire from the world and receive ordination under this Doctrine and
Discipline, must first spend four months on probation, and after the lapse of four months
strenuous-minded priests receive them into the Order, and confer on them the priestly
ordination, then am I ready to spend four years on probation, and after the lapse of four
years, let strenuous-minded priests receive me into the Order and confer on me the
priestly ordination."
Then The Blessed One said to the venerable Ananda,
"Well, then, Ananda, receive Subhadda into the Order."
"Yes, Reverend Sir," said the venerable Ananda to The Blessed One in assent.
Then Subhadda, the wandering ascetic, spoke to the venerable Ananda as follows:
"How fortunate you priests are, brother Ananda! How supremely fortunate, brother
Ananda, that you all have been sprinkled with the sprinkling of discipleship at the hands
of The Teacher himself."
And Subhadda, the wandering ascetic, retired from the world under The Blessed One, and
received ordination. And without delay, after he had received ordination, the venerable
Subhadda began to live solitary and retired, vigilant, strenuous, and zealous; and in no
long time, and while yet alive, he came to learn for himself, and to realize, and to live
in the possession of that highest good to which the holy life conducts, and for the sake
of which youths of good family so nobly retire from the household life to the houseless
one. And he knew that for him rebirth was exhausted, that he had lived the holy life, that
he had done what it behooved him to do, and that he was no more for this world. So the
venerable Subhadda became of the number of the saints, and he was the last disciple made
by The Blessed One himself.
End of the Hirannavati Recitation, which is the Fifth.
Then The Blessed One addressed the venerable Ananda:
"It may be, Ananda, that some of you will think, 'The word of The Teacher is a
thing of the past; we have now no Teacher.' But that, Ananda, is not the correct view. The
Doctrine and Discipline, Ananda, which I have taught and enjoined upon you is to be your
teacher when I am gone. But whereas now, Ananda, all the priests address each other with
the title of 'brother', not so must they address each other after I am gone. A senior
priest, Ananda, is to address a junior priest either by his given name, or by his family
name, or by the title of 'brother;' a junior priest is to address a senior priest with the
title 'reverend sir,' or 'venerable.' If the Order, Ananda, wish to do so, after I am gone
they may abrogate all the lesser and minor precepts. On Channa, Ananda, after I am gone,
the higher penalty is to be inflicted."
"Reverend Sir, what is this higher penalty?"
"Let Channa, Ananda, say what he likes, he is not to be spoken to nor admonished
nor instructed by the priests."
Then The Blessed One addressed the priests:
"It may be, O priests, that some priest has a doubt or perplexity respecting
either The Buddha or the Doctrine or the Order or the Path or the course of conduct. Ask
any questions, O priests, and suffer not that afterwards ye feel remorse, saying, 'Our
Teacher was present with us, but we failed to ask him all our questions.'"
When he had so spoken, the priests remained silent.
And a second time The Blessed One, and a third time The Blessed One addressed the
priests:
"It may be, O priests, that some priest has a doubt or perplexity respecting
either The Buddha or the Doctrine or the Order or the Path or the course of conduct. Ask
any questions, O priests, and suffer not that afterwards ye feel remorse, saying, 'Our
Teacher was present with us, but we failed to ask him all our questions.'"
And a third time the priests remained silent.
Then The Blessed One addressed the priests:
"It may be, O priests, that it is out of respect to The Teacher that ye ask no
questions. Then let each one speak to his friend."
And when he had thus spoken, the priests remained silent.
Then the venerable Ananda spoke to The Blessed One as follows:
"It is wonderful, Reverend Sir! It is marvellous, Reverend Sir! Reverend Sir, I
have faith to believe that in this congregation of priests not a single priest has a doubt
or perplexity respecting either The Buddha or the Doctrine or the Order or the Path or the
course of conduct."
"With you, Ananda, it is a matter of faith, when you say that; but with the
Tathagata, Ananda, it is a matter of knowledge that in this congregation of priests not a
single priest has a doubt or perplexity respecting either The Buddha or the Doctrine or
the Order or the Path or the course of conduct. For of all these five hundred priests,
Ananda, the most backward one has become converted, and is not liable to pass into a lower
state of existence, but is destined necessarily to attain supreme wisdom."
Then The Blessed One addressed the priests:
"And now, O priests, I take my leave of you; all the constituents of being are
transitory; work out your salvation with diligence."
And this was the last word of The Tathagata.
Thereupon The Blessed One entered the first trance; and rising from the first trance,
he entered the second trance; and rising from the second trance, he entered the third
trance; and rising from the third trance, he entered the fourth trance; and rising from
the fourth trance, he entered the realm of the infinity of space; and rising from the
realm of the infinity of space, he entered the realm of the infinity of consciousness; and
rising from the realm of the infinity of consciousness, he entered the realm of
nothingness; and rising from the realm of nothingness, he entered the realm of neither
perception nor yet non-perception; and rising from the realm of neither perception nor yet
non-perception, he arrived at the cessation of perception and sensation.
Thereupon the venerable Ananda spoke to the venerable Anuruddha as follows:
"Reverend Anuruddha, The Blessed One has passed into Nirvana."
"Nay, brother Ananda, The Blessed One has not passed into Nirvana; he has arrived
at the cessation of perception and sensation."
Thereupon The Blessed One rising from the cessation of his perception and sensation,
entered the realm of neither perception nor yet non-perception; and rising from the realm
of neither perception nor yet non-perception, he entered the realm of nothingness; and
rising from the realm of nothingness, he entered the realm of the infinity of
consciousness; and rising from the realm of the infinity of consciousness, he entered the
realm of the infinity of space; and rising from the realm of the infinity of space, he
entered the fourth trance; and rising from the fourth trance, he entered the third trance;
and rising from the third trance, he entered the second trance; and rising from the second
trance, he entered the first trance; and rising from the first trance, he entered the
second trance; and rising from the second trance, he entered the third trance; and rising
from the third trance, he entered the fourth trance; and rising from the fourth trance,
immediately The Blessed One passed into Nirvana.
Source: