THE FIRST CONVERTS
THE Blessed One tarried in solitude seven times seven days, enjoying the bliss of emancipation. At that time Tapussa and Bhallika, two merchants, came traveling on the road near by, and when they saw the great samana, majestic and full of peace, they approached him respectfully and offered him rice cakes and honey.
This was the first food that the Enlightened One ate after he attained Buddhahood.
THE BRAHMA'S REQUEST
THE Blessed One having attained Buddhahood while resting under the shepherd's Nigrodha tree on the banks of the river Neranjara, pronounced this solemn utterance:
"How sure his pathway in this wood,
Who follows truth's unchanging call!
How blessed, to be kind and good,
And practice self-restraint in all!
How light, from passion to be free,
And sensual joys to let go by!
And yet his greatest bliss will be
When he has quelled the pride of 'I'.
"I have recognized the deepest truth, which is sublime and peace-giving' but difficult to understand; for most men move in a sphere of worldly interests and find their delight in worldly desires. The worldling will not understand the doctrine, for to him there is happiness in selfhood only, and the bliss that lies in a complete surrender to truth is unintelligible to him. He will call resignation what to the enlightened mind is the purest joy. He will see annihilation where the perfected one finds immortality. He will regard as death what the conqueror of self knows to be life everlasting. The truth remains hidden from him who is in the bondage of hate and desire. Nirvana remains incomprehensible and mysterious to the vulgar whose minds are beclouded with worldly interests. Should I preach the doctrine and mankind not comprehend it, it would bring me only fatigue and trouble."
Mara, the Evil One, on hearing the words of the Blessed Buddha, approached and said: "Be greeted, thou Holy One. Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvana."
Then Brahma Sahampati descended from the heavens and, having worshiped the Blessed One, said: "Alas! the world must perish, should the Holy One, the Tathagata, decide not to teach the Dharma. Be merciful to those that struggle; have compassion upon the sufferers; pity the creatures who are hopelessly entangled in the snares of sorrow. There are some beings that are almost free from the dust of worldliness. If they hear not the doctrine preached, they will be lost. But if they hear it, they will believe and be saved."
The Blessed One, full of compassion, looked with the eye of a Buddha upon all sentient creatures, and he saw among them beings whose minds were but scarcely covered by the dust of worldliness, who were of good disposition and easy to instruct. He saw some who were conscious of the dangers of lust and wrong doing. And the Blessed One said to Brahma Sahampati: "Wide open be the door of immortality to all who have ears to hear. May they receive the Dharma with faith."
Then the Blessed One turned to Mara, saying: "I shall not pass into the final Nirvana, O Evil One, until there be not only brethren and sisters of an Order, but also lay disciples of both sexes, who shall have become true hearers, wise, well trained, ready and learned, versed in the scriptures, fulfilling all the greater and lesser duties, correct in life, walking according to the precepts-until they, having thus themselves learned the doctrine, shall be able to give information to others concerning it, preach it, make it known, establish it, open it, minutely explain it, and make it clear-until they, when others start vain doctrines, shall be able to vanquish and refute them, and so to spread the wonderworking truth abroad. I shall not die until the pure religion of truth shall have become successful, prosperous, widespread, and popular in all its full extent-until, in a word, it shall have been well proclaimed among men!"
FOUNDING THE KINGDOM
UPAKA SEES THE BUDDHA
Now the Blessed One thought: "To whom shall I preach the doctrine first? My old teachers are dead. They would have received the good news with joy. But my five disciples are still alive. I shall go to them, and to them shall I first proclaim the gospel of deliverance."
At that time the five bhikkhus dwelt in the Deer Park at Benares, and the Blessed One rose and journeyed to their abode, not thinking of their unkindness in having left him at a time when he was most in need of their sympathy and help, but mindful only of the services which they had ministered unto him, and pitying them for the austerities which they practiced in vain.
Upaka, a young Brahman and a Jain, a former acquaintance of Siddhattha, saw the Blessed One while he journeyed to Benares, and, amazed at the majesty and sublime joyfulness of his appearance, said to him: "Thy countenance, my friend, is serene; thine eyes are bright and indicate purity and blessedness."
The holy Buddha replied: "I have obtained deliverance by the extinction of self. My body is chastened, my mind is free from desire, and the deepest truth has taken abode in my heart. I have obtained Nirvana, and this is the reason that my countenance is serene and my eyes are bright. I now desire to found the kingdom of truth upon earth, to give light to those who are enshrouded in darkness and to open the gate of deathlessness."
Upaka replied: "Thou professest then, friend, to be Jina, the conqueror of the world, the absolute one and the holy one.
The Blessed One said: "Jinas are all those who have conquered self and the passions of self; those alone are victorious who control their minds and abstain from evil. Therefore, Upaka, I am the Jina."
THE SERMON AT BENARES
ON seeing their old teacher approach, the five bhikkus agreed among themselves not to salute him, nor to address him as a master, but by his name only. "For," so they said, "he has broken his vow and has abandoned holiness. He is no bhikkhu, but Gotama, and Gotama has become a man who lives in abundance and indulges in the pleasures of worldliness." But when the Blessed One approached in a dignified manner, they involuntarily rose from their seats and greeted him in spite of their resolution. Still they called him by his name and addressed him as "friend Gotama."
When they had thus received the Blessed One, he said: "Do not call the Tathagata by his name nor address him as 'friend,' for he is the Buddha, the Holy One. The Buddha looks with a kind heart equally on all living beings, and they therefore call him 'Father.' To disrespect a father is wrong; to despise him, is wicked. The Tathagata, the Buddha continued, does not seek salvation in austerities, but neither does he for that reason indulge in worldly pleasures, nor live in abundance. The Tathagata has found the middle path.
"There are two extremes, O bhikkhus, which the man who has given up the world ought not to follow-the habitual practice, on the one hand, of self-indulgence which is unworthy, vain and fit only for the worldly-minded and the habitual practice, on the other hand, of self-mortification, which is painful, useless and unprofitable.
"Neither abstinence from fish and flesh, nor going naked, nor shaving the head, nor wearing matted hair, nor dressing in a rough garment, nor covering oneself with dirt, nor sacrificing to Agni, will cleanse a man who is not free from delusions. Reading the Vedas, making offerings to priests, or sacrifices to the gods, self-mortification by heat or cold and many such penances performed for the sake of immortality, these do not cleanse the man who is not free from delusions. Anger, drunkenness, obstinacy, bigotry, deception, envy, self-praise, disparaging others, superciliousness and evil intentions constitute uncleanness; not verily the eating of flesh.
"A middle path, O bhikkhus avoiding the two extremes, has been discovered by the Tathagata-a path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana! What is that middle path, O bhikkhus, avoiding these two extremes, discovered by the Tathagata-that path which opens the eyes, and bestows understanding, which leads to peace of mind, to the higher wisdom, to full enlightenment, to Nirvana? Let me teach you, O bhikkhus, the middle path, which keeps aloof from both extremes. By suffering, the emaciated devotee produces confusion and sickly thoughts in his mind. Mortification is not conducive even to worldly knowledge; how much less to a triumph over the senses!
"He who fills his lamp with water will not dispel the darkness, and he who tries to light a fire with rotten wood will fail. And how can any one be free from self by leading a wretched life, if he does not succeed in quenching the fires of lust, if he still hankers after either worldly or heavenly pleasures? But he in whom self has become extinct is free from lust; he will desire neither worldly nor heavenly pleasures, and the satisfaction of his natural wants will not defile him. However, let him be moderate, let him eat and drink according to the need of the body.
"Sensuality is enervating; the self-indulgent man is a slave to his passions, and pleasure-seeking is degrading and vulgar. But to satisfy the necessities of life is not evil. To keep the body in good health is a duty, for otherwise we shall not be able to trim the lamp of wisdom, and keep our minds strong and clear. Water surrounds the lotus flower, but does not wet its petals. This is the middle path, O bhikkhus, that keeps aloof from both extremes." And the Blessed One spoke kindly to his disciples, pitying them for their errors, and pointing out the uselessness of their endeavors, and the ice of ill-will that chilled their hearts melted away under the gentle warmth of the Master's persuasion.
Now the Blessed One set the wheel of the most excellent law rolling, and he began to preach to the five bhikkhus, opening to them the gate of immortality, and showing them the bliss of Nirvana.
The Buddha said: "The spokes of the wheel are the rules of pure conduct: justice is the uniformity of their length; wisdom is the tire; modesty and thoughtfulness are the hub in which the immovable axle of truth is fixed. He who recognizes the existence of suffering, its cause, its remedy, and its cessation has fathomed the four noble truths. He will walk in the right path.
"Right views will be the torch to light his way. Right aspirations will be his guide. Right speech will be his dwelling-place on the road. His gait will be straight, for it is right behavior. His refreshments will be the right way of earning his livelihood. Right efforts will be his steps: right thoughts his breath; and right contemplation will give him the peace that follows in his footprints.
"Now, this, O bhikkhus, is the noble truth concerning suffering: Birth is attended with pain, decay is painful, disease is painful, death is painful. Union with the unpleasant is painful, painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief, bodily conditions which spring from attachment are painful. This, then, O bhikkhus, is the noble truth concerning suffering.
"Now this, O bhikkhus, is the noble truth concerning the origin of suffering: Verily, it is that craving which causes the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there, the craving for the gratification of the passions, the craving for a future life, and the craving for happiness in this life. This, then, O bhikkhus, is the noble truth concerning the origin of suffering.
"Now this, O bhikkhus, is the noble truth concerning the destruction of suffering: Verily, it is the destruction, in which no passion remains, of this very thirst; it is the laying aside of, the being free from, the dwelling no longer upon this thirst. This, then, O bhikkhus, is the noble truth concerning the destruction of suffering.
"Now, this, O bhikkhus, is the noble truth concerning the way which leads to the destruction of sorrow. Verily, it is this noble eightfold path; that is to say: Right views; right aspirations; right speech; right behavior; right livelihood; right effort; right thoughts; and right contemplation. This, then, O bhikkhus, is the noble truth concerning the destruction of sorrow.
"By the practice of loving-kindness I have attained liberation of heart, and thus I am assured that I shall never return in renewed births. I have even now attained Nirvana."
When the Blessed One had thus set the royal chariot wheel of truth rolling onward, a rapture thrilled through all the universes. The devas left their heavenly abodes to listen to the sweetness of the truth; the saints that had parted from life crowded around the great teacher to receive the glad tidings; even the animals of the earth felt the bliss that rested upon the words of the Tathagata: and all the creatures of the host of sentient beings, gods, men, and beasts, hearing the message of deliverance, received and understood it in their own language.
And when the doctrine was propounded, the venerable Kondanna, the oldest one among the five bhikkhus, discerned the truth with his mental eye, and he said: "Truly, O Buddha, our Lord, thou hast found the truth!" Then the other bhikkhus too, joined him and exclaimed: "Truly, thou art the Buddha, thou hast found the truth."
THE SANGHA OR COMMUNITY
HAVING pointed out to the five bhikkhus the truth, the Buddha said: "A man that stands alone, having decided to obey the truth, may be weak and slip back into his old ways. Therefore, stand ye together, assist one another, and strengthen one another efforts. Be like unto brothers; one in love, one in holiness, and one in your zeal for the truth. Spread the truth and preach the doctrine in all quarters of the world, so that in the end all living creatures will be citizens of the kingdom of righteousness. This is the holy brotherhood; this is the church, the congregation of the saints of the Buddha; this is the Sangha that establishes a communion among all those who have taken their refuge in the Buddha."
Kondanna was the first disciple of the Buddha who had thoroughly grasped the doctrine of the Holy One, and the Tathagata looking into his heart said: "Truly, Kondanna has understood the truth." Therefore the venerable Kondanna received the name "Annata-Kondanna that is, "Kondanna who has understood the doctrine." Then the venerable Kondanna spoke to the Buddha and said: "Lord, let us receive the ordination from the blessed One." And the Buddha said: "Come, O bhikkhus! Well taught is the doctrine. Lead a holy life for the extinction of suffering."
Then Kondanna and the other bhikkhus uttered three times these solemn vows: "To the Buddha will I look in faith: He, the Perfect One, is holy and supreme. The Buddha conveys to us instruction, wisdom, and salvation; he is the Blessed One, who knows the law of being; he is the Lord of the world, who yoketh men like oxen, the Teacher of gods and men, the Exalted Buddha. Therefore, to the Buddha will I look in faith.
"To the doctrine will I look in faith: well-preached is the doctrine by the Exalted One. The doctrine has been revealed so as to become visible; the doctrine is above time and space. The doctrine is not based upon hearsay, it means 'Come and see'; the doctrine to welfare; the doctrine is recognized by the wise in their own hearts. Therefore to the doctrine will I look in faith.
"To the community will I look in faith; the community of the Buddha's disciples instructs us how to lead a life of righteousness; the community of the Buddha's disciples teaches us how to exercise honesty and justice; the community of the Buddha's disciples shows us how to practice the truth. They form a brotherhood in kindness and charity, and their saints are worthy of reverence. The community of the Buddha's disciples is founded as a holy brotherhood in which men bind themselves together to teach the behests of rectitude and to do good. Therefore, to the community will I look in faith."
The gospel of the Blessed One increased from day to day, and many people came to hear him and to accept the ordination to lead thenceforth a holy life for the sake of the extinction of suffering. And the Blessed One seeing that it was impossible to attend to all who wanted to hear the truth and receive the ordination, sent out from the number of his disciples such as were to preach the Dharma, and said unto them:
"The Dharma and the Vinaya proclaimed by the Tathagata shine forth when they are displayed, and not when they are concealed. But let not this doctrine, so full of truth and so excellent, fall into the hands of those unworthy of it, where it would be despised and contemned, treated shamefully, ridiculed and censured. I now grant you, O bhikkhus, this permission. Confer henceforth in the different countries the ordination upon those who are eager to receive it, when you find them worthy.
"Go ye now, O bhikkhus, for the benefit of the many, for the welfare of mankind, out of compassion for the world. Preach the doctrine which is glorious in the beginning, glorious in the middle, and glorious in the end, in the spirit as well as in the letter. There are beings whose eyes are scarcely covered with dust, but if the doctrine is not preached to them they cannot attain salvation. Proclaim to them a life of holiness. They will understand the doctrine and accept it."
YASA, THE YOUTH OF BENARES
AT that time there was in Benares a noble youth, Yasa by name, the son of a wealthy merchant. Troubled in his mind about the sorrows of the world, he secretly rose up in the night and stole away to the Blessed One. The Blessed One saw Yasa coming from afar. Yasa approached and exclaimed: "Alas, what distress! What tribulations!"
The Blessed One said to Yasa: "Here is no distress; here are no tribulations. Come to me and I will teach you the truth, and the truth will dispel your sorrows."
When Yasa, the noble youth, heard that there were neither distress, nor tribulations, nor sorrows, his heart was comforted. He went into the place where the Blessed One was, and sat down near him. Then the Blessed One preached about charity and morality. He explained the vanity of the thought "I am"; the dangers of desire, and the necessity of avoiding the evils of life in order to walk on the path of deliverance.
Instead of disgust with the world, Yasa felt the cooling stream of holy wisdom, and, having obtained the pure and spotless eye of truth, he looked at his person, richly adorned with pearls and precious stones, and his heart was shamed.
The Tathagata, knowing his inward thoughts, said: "Though a person be ornamented with jewels, the heart may have conquered the senses. The outward form does not constitute religion or affect the mind. Thus the body of a samana may wear an ascetic's garb while his mind is immersed in worldliness. A man that dwells in lonely woods and yet covets worldly vanities, is a worldling, while the man in worldly garments may let his heart soar high to heavenly thoughts. There is no distinction between the layman and the hermit, if but both have banished the thought of self."
Seeing that Yasa was ready to enter upon the path, the Blessed One said to him: "Follow me!" And Yasa joined the brotherhood, and having put on a bhikkhu's robe, received the ordination.
While the Blessed One and Yasa were discussing the doctrine, Yasa's father passed by in search of his son; and in passing he asked the Blessed One: "Pray, Lord, hast thou seen Yasa, my son?"
The Buddha said to Yasa's father: "Come in, sir, thou wilt find thy son"; and Yasa's father became full of joy and he entered. He sat down near his son, but his eyes were holden and he knew him not; and the Lord began to preach. And Yasa's father, understanding the doctrine of the Blessed One, said:
"Glorious is the truth, O Lord! The Buddha, the Holy One, our Master, sets up what has been overturned; he reveals what has been hidden; he points out the way to the wanderer who has gone astray; he lights a lamp in the darkness so that all who have eyes to see can discern the things that surround them. I take refuge in the Buddha, our Lord: I take refuge in the doctrine revealed by him: I take refuge in the brotherhood which he has founded. May the Blessed One receive me from this day forth while my life lasts as a lay disciple who has taken refuge in him." Yasa's father was the first lay-member who became the first lay disciple of the Buddha by pronouncing the three-fold formula of refuge.
When the wealthy merchant had taken refuge in the Buddha, his eyes were opened and he saw his son sitting at his side in a bhikkhu's robe. "My son, Yasa, he said, thy mother is absorbed in lamentation and grief. Return home and restore thy mother to life."
Then Yasa looked at the Blessed One, who said: "Should Yasa return to the world and enjoy the pleasures of a worldly life as he did before?" Yasa's father replied: "If Yasa, my son, finds it a gain to stay with thee, let him stay. He has become delivered from the bondage of worldliness."
When the Blessed One had cheered their hearts with words of truth and righteousness, Yasa's father said: "May the Blessed One, O Lord, consent to take his meal with me together with Yasa as his attendant?" The Blessed One, having donned his robes, took his alms-bowl and went with Yasa to the house of the rich merchant. When they had arrived there, the mother and also the former wife of Yasa saluted the Blessed One and sat down near him.
Then the Blessed One preached, and the women having understood his doctrine, exclaimed: "Glorious is the truth, O Lord! We take refuge in the Buddha, our Lord. We take refuge in the doctrine revealed by him. We take refuge in the brotherhood which has been founded by him. May the Blessed One receive us from this day forth while our life lasts as lay disciples who have taken refuge in him." The mother and the wife of Yasa, the noble youth of Benares, were the first women who became lay disciples and took their refuge in the Buddha.
Now there were four friends of Yasa belonging to the wealthy families of Benares. Their names were Vimala, Subahu, Punnaji, and Gavampati.
When Yasa's friends heard that Yasa had cut off his hair and put on bhikkhu robes to give up the world and go forth into homelessness, they thought: "Surely that cannot be a common doctrine, that must be a noble renunciation of the world.
KASSAPA, THE FIRE-WORSHIPER
AT that time there lived in Uruvela the Jatilas, Brahman hermits with matted hair, worshiping the fire and keeping a fire-dragon; and Kassapa was their chief. Kassapa was renowned throughout all India, and his name was honored as one of the wisest men on earth and an authority on religion. And the Blessed One went to Kassapa of Uruvela the Jatila, and said: "Let me stay a night in the room where you keep your sacred fire."
Kassapa, seeing the Blessed One in his majesty and beauty, thought to himself: "This is a great muni and a noble teacher. Should he stay overnight in the room where the sacred fire is kept, the serpent will bite him and he will die." And he said: "I do not object to your staying overnight in the room where the sacred fire is kept, but the serpent lives there; he will kill you and I should be sorry to see you perish."
But the Buddha insisted and Kassapa admitted him to the room where the sacred fire was kept. And the Blessed One sat down with body erect, surrounding himself with watchfulness. In the night the dragon came, belching forth in rage his fiery poison, and filling the air with burning vapor, but could do him no harm, and the fire consumed itself while the World-honored One remained composed. And the venomous fiend became very wroth so that he died in his anger. When Kassapa saw the light shining forth from the room he said: "Alas, what misery! Truly, the countenance of Gotama the great Sakyamuni is beautiful, but the serpent will destroy him."
In the morning the Blessed One showed the dead body of the fiend to Kassapa, saying: "His fire has been conquered by my fire." And Kassapa thought to himself. "Sakyamuni is a great samana and possesses high powers, but he is not holy like me."
There was in those days a festival, and Kassapa thought: "The people will come hither from all parts of the country and will see the great Sakyamuni. When he speaks to them, they will believe in him and abandon me." And he grew envious. When the day of the festival arrived, the Blessed One retired and did not come to Kassapa. And Kassapa went to the Buddha on the next morning and said: "Why did the great Sakyamuni not come?"
The Tathagata replied: "Didst thou not think, O Kassapa, that it would be better if I stayed away from the festival?" And Kassapa was astonished and thought: "Great is Sakyamuni; he can read my most secret thoughts, but he is not holy like me."
The Blessed One addressed Kassapa and said: "Thou seest the truth, but acceptest it not because of the envy that dwells in thy heart. Is envy holiness? Envy is the last remnant of self that has remained in thy mind. Thou art not holy, Kassapa; thou hast not yet entered the path." And Kassapa gave up his resistance. His envy disappeared, and, bowing down before the Blessed One, he said: "Lord, our Master, let me receive the ordination from the Blessed One."
And the Blessed One said: "Thou, Kassapa, art chief of the Jatilas. Go, then, first and inform them of thine intention, and let them do as thou thinkest fit." Then Kassapa went to the Jatilas and said: "I am anxious to lead a religious life under the direction of the great Sakyamuni, who is the Enlightened One, the Buddha. Do as ye think best."
The Jatilas replied: "We have conceived a profound affection for the great Sakyamuni, and if thou wilt join his brotherhood, we will do likewise." The Jatilas of Uruvela now flung their paraphernalia of fire-worship into the river and went to the Blessed One.
Nadi Kassapa and Gaya Kassapa, brothers of the great Uruvela Kassapa, powerful men and chieftains among the people, were dwelling below on the stream, and when they saw the instruments used in fire-worship floating in the river, they said: "Something has happened to our brother. And they came with their folk to Uruvela. Hearing what had happened, they, too, went to the Buddha.
The Blessed One, seeing that the Jatilas of Nadi and Gaya, who had practiced severe austerities and worshiped fire, were now come to him, preached a sermon on fire, and said: "Everything, O Jatilas, is burning. The eye is burning, all the senses are burning, thoughts are burning. They are burning with the fire of lust. There is anger, there is ignorance, there is hatred, and as long as the fire finds inflammable things upon which it can feed, so long will it burn, and there will be birth and death, decay, grief, lamentation, suffering, despair, and sorrow. Considering this, a disciple of the Dharma will see the four noble truths and walk in the eightfold path of holiness. He will become wary of his eye, wary of all his senses, wary of his thoughts. He will divest himself of passion and become free. He will be delivered from selfishness and attain the blessed state of Nirvana."
THE SERMON AT RAJAGAHA
THE Blessed One having dwelt some time in Uruvela went to Rajagaha, accompanied by a number of bhikkhus, many of whom had been Jatilas before. The great Kassapa, chief of the Jatilas and formerly a fire worshiper, went with him.
When the Magadha king, Seniya Bimbisara, heard of the arrival of Gotama Sakyamuni, of whom the people said, "He is the Holy One, the blessed Buddha, guiding men as a driver curbs bullocks, the teacher of high and low," he went out surrounded with his counselors and generals and came to the grove where the Blessed One was. There they saw the Blessed One in the company of Kassapa, the great religious teacher of the Jatilas, and they were astonished and thought: "Has the great Sakyamuni placed himself under the spiritual direction of Kassapa, or has Kassapa become a disciple of Gotama?"
The Tathagata, reading the thoughts of the people, said to Kassapa: "What knowledge hast thou gained, O Kassapa, and what has induced thee to renounce the sacred fire and give up thine austere penances?"
Kassapa said: "The profit I derived from adoring the fire was continuance in the wheel of individuality with all its sorrows and vanities. This service I have cast away, and instead of continuing penances and sacrifices I have gone in quest of the highest Nirvana. Since I have seen the light of truth, I have abandoned worshiping the fire."
The Buddha, perceiving that the whole assembly was ready as a vessel to receive the doctrine, spoke thus to Bimbisara the king: "He who knows the nature of self and understands how the senses act, finds no room for selfishness, and thus he will attain peace unending. The world holds the thought of self, and from this arises false apprehension. Some say that the self endures after death, some say it perishes. Both are wrong and their error is most grievous. For if they say the self is perishable, the fruit they strive for will perish too, and at some time there will be no hereafter. Good and evil would be indifferent. This salvation from selfishness is without merit.
"When some, on the other hand, say the self will not perish, then in the midst of all life and death there is but one identity unborn and undying. If such is their self, then it is perfect and cannot be perfected by deeds. The lasting, imperishable self could never be changed. self would be lord and master, and there would be no use in perfecting the perfect; moral aims and salvation would be unnecessary.
"But now we see the marks of joy and sorrow. Where is any constancy? If there is no permanent self that does our deeds, then there is no self; there is no actor behind our actions, no perceiver behind our perception, no lord behind our deeds.
"Now attend and listen: The senses meet the object and from their contact sensation is born. Thence results recollection. Thus, as the sun's power through a burning-glass causes fire to appear, so through the cognizance born of sense and object, the mind originates and with it the ego, the thought of self, whom some Brahman teachers call the lord. The shoot springs from the seed; the seed is not the shoot; both are not one and the same, but successive phases in a continuous growth. Such is the birth of animated life.
"Ye that are slaves of the self and toil in its service from morn until night, ye that live in constant fear of birth, old age, sickness, and death, receive the good tidings that your cruel master exists not. Self is an error, an illusion, a dream. Open your eyes and awaken. See things as they are and ye will be comforted. He who is awake will no longer be afraid of nightmares. He who has recognized the nature of the rope that seemed to be a serpent will cease to tremble.
"He who has found there is no self will let go all the lusts and desires of egotism. The cleaving to things, covetousness, and sensuality inherited from former existences, are the causes of the misery and vanity in the world. Surrender the grasping disposition of selfishness, and you will attain to that calm state of mind which conveys perfect peace, goodness, and wisdom."
And the Buddha breathed forth this solemn utterance:
"Do not deceive, do not despise
Each other, anywhere.
Do not be angry, and do not
Secret resentment bear;
For as a mother risks her life
And watches over her child,
So boundless be your love to all,
So tender, kind and mild.
"Yea cherish good-will right and left,
For all, both soon and late,
And with no hindrance, with no stint,
From envy free and hate;
While standing, walking, sitting down,
Forever keep in mind:
The rule of life that's always best
Is to be loving-kind.
"Gifts are great, the founding of viharas is meritorious, meditations and religious exercises pacify the heart, comprehension of the truth leads to Nirvana, but greater than all is loving-kindness. As the light of the moon is sixteen times stronger than the light of all the stars, so loving-kindness is sixteen times more efficacious in liberating the heart than all other religious accomplishments taken together. This state of heart is the best in the world. Let a man remain steadfast in it while he is awake, whether he is standing, walking, sitting, or lying down."
When the Enlightened One had finished his sermon, the Magadha king said to the Blessed One: "In former days, Lord, when I was a prince, I cherished five wishes. I wished: O, that I might be inaugurated as a king. This was my first wish, and it has been fulfilled. Further, I wished: Might the Holy Buddha, the Perfect One, appear on earth while I rule and might he come to my kingdom. This was my second wish and it is fulfilled now. Further I wished: Might I pay my respects to him. This was my third wish and it is fulfilled now. The fourth wish was: Might the Blessed One preach the doctrine to me, and this is fulfilled now.
"The greatest wish, however, was the fifth wish: Might I understand the doctrine of the Blessed One. And this wish is fulfilled too.
"Glorious Lord! Most glorious is the truth preached by the Tathagata! Our Lord, the Buddha, sets up what has been overturned; he reveals what has been hidden; he points out the way to the wanderer who has gone astray; he lights a lamp in the darkness so that those who have eyes to see may see. I take my refuge in the Buddha. I take my refuge in the Dharma. I take my refuge in the Sangha."
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