CHAPTER XV

Thushave I heard.

Now persons of all castes, high and low, women as well as men, sought the teachings of the Lord—and he received all with courtesy and gladness, for he said:

“There is no caste in blood and tears.”

So they brought him their griefs and questionings. And very strange to them did it seem to behold a great Prince surrounded by young men of the noble families who each and all had thrown off the Hindrances of the illusory world and forsaking all had followed the Truth.

But when they themselves had seen the light no longer did it appear strange, for who will stay to watch a fragment of broken glass flash in the sun, when before him pulse the great lights of a royal jewel, brother of the sun and stars.

And about this time the beautiful harlot of Vaisali, the Lady Amra, lovely as the divine Shri rising from the ocean, heard that a great Lord of Wisdom was come to Vaisali, and she offered him the use of her Garden of Mangoes outside the city that he might rest in the delicious shade of her trees and in the little pavilion where she took her pleasure, for she was rich in gold and jewels and resembled a great Princess in pride and beauty. But she did not herself think to see him, for the joy of life held her as the nectar of flowers holds the clinging bee, making his wings heavy so that he scarce can fly.

But her steward came to her, saying:

“O auspicious lady, I know not how it is, but all the nobles and people are afoot, making their way to the Garden of Mangoes, and when I asked the reason they replied:

“It is because of the man who rests there. There is none like him—none! And he is the son of a King and has forsaken his kingdom that he may find a greater.”

And she leaped to her feet laughing, ever ready for some new sight, saying:

“Is it so? Then make ready my vehicle and I will go with Subaddha to see the man.”

And they harnessed her velvet-white oxen with tassels of gold to her gilded car, and she took her place with the lady Subaddha at her feet and a golden canopy above her head, shining like the moon in her glory, and she went as a queen, casting proud glances about her.

Now it was so early in the day that folk were busied with their labours and the nobles were yet sleeping and the way was clear before her, and the oxen trod quietly between the neem trees and fan palms until she came to the gate of her Garden of Mangoes, and there they halted in young sunlight and the dew of dawn. And a man stood by the gate as though he guarded it, and he was robed in yellow with one arm and shoulder bare, and when she would have entered he stretched out his arm and forbade her, saying:

“Lady, being such a woman as you are, how is it seemly that you should enter this garden? Return whence you came.”

And the blood fell away from her face and left her pale at that saying, for she had lived all her life like a queen, and now it seemed that scorn and the end were come upon her, and her beauty nothing though she shone like a night of moon and stars in her woven webs of gold. And silence fell upon her as she looked upon this noble young man serene and beautiful, who regarded her not, nor could she say, “The garden is mine,” for she was afraid.

So then, between the feathering palms and the bamboo leaves that floated on still air, came another man, also clothed in the yellow robe, but walking like a Prince, and he said softly to the other:

“Stay her not, brother Yasas, for our Master would look upon her beauty. Descend, Lady, and follow.”

And a little comforted at his saying she descended from beneath the canopy and followed through the palms and the mango trees that were her own and now seemed not hers. And there was great quiet, for the monk said no word and the leaves forbore to stir and not a cricket chirped and the sun was very early and dewy in the green ways. And she thought:

“What shall I see? For kings and princes have feared my beauty and I mocked them. And if he be wise, yet have the stern ascetics of the forests—those whose power the very Gods dreaded,—been seduced from their wisdom by the nymphs of Heaven. They have gone utterly astray, and very certainly I am beautiful as Menaka or Urvasi.”

And, now they turned into a green way beside the still pool where the lotuses bloomed, and it was cool and dim with a deep shade of trees, for they let down pillared stems to root again in earth and make a forest temple that scarcely a ray might pierce. And within the shade was One seated with folded hands and feet and behind his head a raying light that shone like the midnight moon, and, lost in calm, he looked out into the worlds.

And the man beside her fell on his knees and hid his face.

Not for me, O, not for me, least of all the disciples is it meet that I should tell of this or of the similitude of the Blessed One—the very wise, the passionless, the desireless Lord in the eyes of such as loved him. Only this I know, that the woman stood amazed, forgetting her beauty, forgetting herself, forgetting all in the Three Worlds but only that One. And the rock crystal that was her heart melted within her and flowed away in a river of tears: nor could she stay her feet, but slowly, very slowly, she approached and before his feet she fell and laid her face on the earth.

Now after awhile the Exalted One commanded her to rise and be seated, and he incited and gladdened her with high discourse so that she could no longer fear but only love in hearing these great words with ears that drank them as the parched earth yearns for the rains. And if it be asked how a woman of evil life should thus be honoured, should thus harken with love and understanding, I tell this thing.

Many lives ago was there a deep forest where beasts and birds dwelt and nourished their young in peace, but one day a wind blew and brought on its wings a great fire. And none had pity on the beasts and birds but one pheasant, glorious of plumage, and this, caring nothing for her own life, plunged into a stream of pure water, and flying upward shook the drops from her feathers on the flames. Therefore Indra, King of the Gods, seeing said:

“Foolish bird! and what can this do? You weary yourself in vain! This is a deed for the great and not for a little bird!”

And she: “You are Indra, King of Heaven, and with a wish you could quench this fire, yet do not. But as for me while it burns I have no time for words.”

And again she flew against the fire, sprinkling water. And the Great God blew with his breath, extinguishing the fire, but the pheasant had perished. Now in that former life was the Lady Amra that bird, and because the fruit of a high deed can never perish so, passing through many lives, she attained at last to lie at the feet of the Blessed One. Just and perfect is the Law.

So, seated, at his feet, she received the Heart of Wisdom and accepted the first noble Truth, the Truth of suffering. And when the Exalted One judged that she could receive no more that day, he dismissed her, and she bowed at his feet and said this:

“O, may the Lord in deep compassion do me the honour of eating at my house to-morrow.”

And all assembled thought this could not be, but the Blessed One gave by silence his consent, and circling reverently about him three times she departed glad of heart, and the people made way for one so honoured.

Now the nobles of Vaisali had come out to meet the World-Honoured and they were on the road, and Amra in the dancing joy of her heart drove up against them, axle to axle, and they said angrily.

“How is it, Amra, that you, being such a one, drive up against us?”

And she cried aloud.

“Noble persons, I have bidden the Exalted One for tomorrow’s meal, and he comes—he comes!”

And they halted amazed, and said:

“Sell us the honour of his company for great weights of gold.”

And she, glowing with joy.

“Noble persons, were you to give me Vaisali and all its subject territories yet would I not give up this honourable meal.”

And the angry nobles cast up their hands, crying.

“We are outdone by this mango-girl! We are out-reached by this mango-girl.”

And in anger they proceeded to the garden and went in before the Lord where he sat surrounded with calm, and they said:

“May the Exalted One do us the honour of taking his meal together with his disciples at one house to-morrow?”

But he replied:

“Noble persons, I have promised to eat with the Lady Amra.”

And again they threw up their hands exclaiming:

“We are outdone by this mango-girl. Great shame to us is this!”

And the Lord Buddha robed himself early in the morning and took his begging bowl and his disciples followed, and he went to the Street of Flowers, and Amra set sweet milk-rice and cakes before the Lord and his followers and she herself attended upon them in great humility and they ate the food they had not thought to eat, and when it was eaten, she sat lowly by his side and folding her hands, said:

“Holy One, I present this house to the Order. Accept it, if it be your will.”

And the Blessed One accepted the gift, seeing the heart that made it, and after inciting and gladdening her with high discourse, he rose and went his way.

And in merciful deeds and right living this lady grew, and the Heart of Wisdom strengthened in her, and in this very life she became a perfected saint—a great Arhat—and entered the Nirvana—the Peace. For, as the lotus flowers do not grow on dry land but spring from black and watery mud, so even by the strength of her passion and sin and the deeps of experience she reached the heights. And she it was who made The Psalm of Old Age, and smiled in its making.

“Glossy and black as the down of the bee my curls once clustered.

They, with the waste of years, are liker to hemp or to bark-cloth,

Such and not otherwise, runneth the rune of the Soothsayer.

Lovely the lines of my ears as the delicate work of the goldsmith.

They, with the waste of years, are seamed with wrinkles and pendent.

Such and not otherwise runneth the rune of the Soothsayer.

Full and lovely in rounding rose of old the small breasts of me.

They, with the waste of the years, droop sunken as skins without water.

So and not otherwise runneth the rune of the Soothsayer.

Such hath this body been. Now age-weary, weak and unsightly,

Home of manifold ills: old house whence the mortar is dropping

So and not otherwise runneth the rune of the Soothsayer.”[4]

[4]Translated by C. F. Rhys Davids.

And inasmuch as the Sister thus discerned impermanance in all phenomena, knowing the world we see is but the creation of our senses, she, making clear her insight, attained, leaving behind her all fear and grief. For who shall measure the bounds and deeps and height and length of that wisdom that is one with Love?

Hear also the story of the very wise and glad and gay Lady Visakha—that pillar of the Order, who abiding in the world as a great lady of riches yet gave her heart to wisdom and the Law of the Perfect One, for open is the way to all.

She was daughter to a great man, Balamitra, and was a young maiden in her father’s house, when a Brahman commissioned by the Treasurer Migara to choose a wife for his son came that way, and when he arrived he saw Visakha and other girls going into the wood in search of amusement, and he watched them idly.

Now the other girls were frivolous, running, skipping, whirling about and singing, but Visakha walked quietly with them, observing all and saying little. And when they came to the tank the others carelessly stripped themselves and began to play in the clear water. But Visakha lifted her clothes by degrees as she entered and by degrees lowered them as she came out, careful and modest in her conduct. And, after this, food was distributed, and the other girls ate hurriedly and greedily and then gave the remnants to their attendants. But Visakha gave food first to those who served her, and then ate temperately herself.

And the Brahman, still watching, saw that as the girls returned there was water across the path and the others took off their shoes and waded, but Visakha remained shod, and when they came to a wood she kept her sunshade up though the others had lowered theirs.

And there the Brahman came up with her, in much astonishment and questioned her, and seeing him to be a holy and dignified person she replied with respectful courtesy. And thus he said:

“Dear girl, whose daughter are you?”

“Sir, I am the daughter of Balamitra.”

“Dear girl, be not angry if I question you.”

“While those girls were skipping, dancing and twirling, with other unseemly manners, you walked quietly; why, dear girl?”

“Because, great sir, all girls are their parents’ merchandise. If in leaping and twirling I were to injure myself, I must be kept by my parents while I live, for none would woo me.”

“Good, dear girl. I understand. Now, in entering the water your companions stripped themselves but you went clothed and modest. And why?”

“O uncle, maidens must be shame-faced. It is not well for them to be seen unclothed.”

“Dear girl, there was none to see.”

“Uncle, you saw.”

“Good, dear girl. And again, the others neglected their attendants, but you fed yours first. And why?”

“For this reason, uncle; we have easy days and feastful; they, hard work always.”

“Good, dear girl. And why in wading through the water did you keep your shoes on?”

“Because in water one cannot see where one plants one’s feet. I would not cut mine!”

“And in the wood, dear girl, you kept your sunshade open. Why? For then there was shade from the trees?”

“But also, uncle, the droppings of birds, the malice of the monkeys letting fall unpleasant fragments, the falling of leaves and twigs. In the open this seldom happens; in a wood often.”

So full of delight at her good sense, the Brahman went to her parents, and asked her in marriage for the son of Migara. And he said:

“This girl will make a noble wife and a great lady, for she is full of thought for others and wise with the very wisdom of the Law. Give her to the son of Migara.”

And it was granted and they sent her to her husband in the city of Savatthi. Now Visakha was one who followed the Enlightened One with all her wise heart, but it was not so with Migara, her husband’s father, nor yet with his household. But she gratified their eyes for they demanded the Five Beauties in a daughter of the House, and these five she richly possessed namely, beauty of hair, beauty of flesh, beauty of bone, beauty of skin, and beauty of youth.

And beauty of hair is when the hair resembles a peacock’s tail, falling to the end of the tunic where it curls upward. Beauty of flesh, when the lips resemble a bright red gourd. Beauty of bone, when the teeth gleam between the rosy lips like cut mother-of-pearl, with even division. Beauty of skin, when without the application of any cosmetic it is smooth as a lotus-wreath and white as Kanikara flowers. Beauty of youth is the endurance of the gaiety and freshness of youth after many child-births. All these had Visakha, and yet another, for her voice was sweeter than music, like the silver sounding of a little gong. And on parting her father presented her with a magnificent jewel adornment known as the Great Creeper Parure, and a part of it consisted of a peacock with five hundred feathers of red gold in each wing, the beak of coral, the eyes of jewels and likewise the neck and tail-feathers. And on Visakha’s head it resembled a peacock perched on a height, and it gave forth music and appeared to be real.

But when she was established in her new home she found that Migara, her father-in-law, was a follower of the naked ascetics, and they and he cast scorn on the Perfect One, and this disturbed her much, and the ascetics said to Migara:

“O householder, you have introduced into your family an arrant misfortune breeder, a disciple of the monk Gotama. Expel her instantly.”

“And that is not easy!” thought Migara, “for she comes of a great family,—But I will take measures.”

So he sat down and began to eat sweet rice-milk from a golden bowl, and Visakha stood before him, dutifully fanning him. And a holy mendicant entered with his begging bowl for alms, but Migara made as though he did not see him, and ate on, keeping his head down.

“Pass on, reverend sir!” said Visakha with courtesy. “My father is eating stale food—it would not be agreeable to you.”

And when she said this, Migara leaped to his feet and cried:

“Take away this food and drive the girl from the house. To think the slut should accuseMeof eating stale food, and at a time of festival!”

“Father!” said Visakha, with composed serenity. “I shall not easily leave the house. For I am no harlot picked up at some river bathing place, but a great lady. And my father foresaw such a case, and when I left commanded eight householders of this town to investigate any charge brought against me. Summon them now.”

And Migara agreed joyfully, knowing what they must adjudge to such insolence.

Then they came—eight grave and wise men, and the story was told. And when it was heard:

“Dear girl,” said the eldest householder, “is it as he says?”

“That is not asIsay! For when my father-in-law ignored the monk I said ‘He is eating stale fare.’ And I meant this—He is uselessly consuming the merit acquired in a former life instead of making fresh. Now, what fault was that?”

“None, dear girl. Our daughter speaks justly. Why are you angry with her, sir?”

“Sirs, granted that was no fault,—But when she came to us her mother gave her ten admonitions of a hidden meaning, and I dislike them. First: ‘The indoor fire is not to be taken out of doors.’ Now you know it is the friendly custom to send fire to our neighbours.”

“Is it as he says, dear girl?”

“Good sirs, this is the meaning: ‘If you notice any fault in any of your new family, never tell it outside the house. For there is no worse fire than this.’ Was this a fault in me?”

And Migara was ashamed and said:

“Sirs, I grant this. But she was also instructed thus: ‘Outdoor fire must not be brought indoors.’ It is the custom to accept fire if ours should go out, and therefore this was an unseemly instruction.”

And seated in a row and consulting, the householders appointed their eldest to answer.

“Is it as he says, dear girl?”

“No, good sirs. The meaning is—‘If any outside the house speak ill of any within, never repeat it within doors. For there is no fire like the tongue.”

“Well and good, dear girl. And the rest?”

And she repeated.

“I was instructed. ‘Give to him who gives and also to him who does not give,’ and this means ‘Be liberal to needy relatives and friends whether they can repay you or no.’ And again: ‘Sit happily.’ And this means—‘When you see your father-in-law or his wife or your husband, you must rise and stand before them.’ ‘Eat happily.’ This means—‘They must be served by you before you eat yourself.’ ‘Wait upon the fire.’ This signifies, ‘These three must be looked upon as beautiful as a flame of fire or a royal serpent.’ ‘Reverence the household divinities.’ This means that these three are your divinities indeed. ‘Sleep happily.’ This means ‘You must not lie down to sleep till you have done all possible services for them.’ All these rules, good sirs, I have kept. Now am I in fault?”

And Migara sat with downcast eyes and the eight said to him:

“Treasurer, is there any other sin in our daughter for she is clear of any wrong in all this.”

And he said:

“No. None.” But Visakha then arose in just anger.

“Good sirs,” she said, “It would not have been fitting that I should be dismissed, yet now I am found guiltless I will go. It is a good time.”

And she ordered her many carriages and slaves to be made ready. But Migara implored her to remain with them, half in fear and half in shame. And when she refused he redoubled his entreaties, and asked her forgiveness earnestly. And she replied:

“Good sir, what there is to pardon I pardon cheerfully. But I am daughter to a family which follows the Law of the Exalted One. If I can be allowed to attend upon the Assembly, then I will stay. Not otherwise.”

And he replied:

“Dear girl, wait on your Assembly as you please.”

And the end of the matter was that Migara went with Visakha to hear the World-Honoured, doubtful and unwilling, and it appeared to Migara, as it did always to all, that the eyes of the Buddha were fixed steadfastly on him and his proclamation of the Law addressed to him, and to him only. And Migara heard and the words reached his innermost being and he became established in the truth and acquired an immovable faith in the Three Refuges—the Law, the Lord, and the Assembly. And he said:

“Truly it was for my advantage, truly it was for my good that my daughter-in-law came to my house,” and when he returned, he touched her breast with his hand, saying:

“Henceforth you are as my mother,” thus giving her the position of honour. And he caused to be made for her an ornament known as the Highly Polished Parure, and gave it to her under the eyes of the Buddha.

And she continued to give alms and to do many deeds of merit, and as the crescent moon rounds in the sky she became great in sons and daughters, ten of each. She lived to be an hundred and twenty years old, and not one grey hair was seen upon her head, insomuch that when she walked to the monastery with her children and their children, people asked:

“Which is the great Visakha?”

And they said: “That great lady who walks so lightly,” and the others replied:

“May she walk further! Our lady looks well when she walks.”

And those who saw her stand, sit, or lie, would say:

“I hope she may do each a little longer. Our lady looks well in all she does.”

So that it could not be charged against her that there was any posture in which she did not look well.

And great and magnificent were her charities to all who needed. And even the great Creeper Parure she gave for the needy, and redeemed it with a King’s ransom, and she attended upon the sick, healing them with wise medicaments, and she built a monastery and it is easy to rehearse what she did not do that was good, but impossible to rehearse all her innumerable nobilities of deed and thought.

And it was of her the One who is Awakened said:

“Just, monks, as a skilful garland-maker if he obtain a heap of flowers will go on making beautiful garlands without end, even so does the mind of Visakha incline to do all manner of noble deeds weaving them into loveliness.”

And this is the history of that great, generous and happy lady, the daughter of the Law.

CHAPTER XVI

Thushave I heard.

At this time the Queen Prajapati, she who had nourished the Blessed One with noble milk when his mother Maya was received into Paradise, sent to our Lord, with a message from herself and from the Princess Yashodara and other ladies of the royal family, and it was this.

“Full of hindrances is the household life, very free the life of the homeless for such as would walk in the way. Let the Blessed One, the Happy One, permit that women also retire to the peace of the homeless life under the discipline taught by the Exalted Lord.”

But he was silent, and a second time they made their petition, for they thought:

“Much need have women of the Peace, and is the way closed to them only?”

And the Queen Prajapati came herself and besought him with tears, and he replied:

“Enough, Lady. Do not make this request,” and weeping and saluting him with reverence she left him.

So wandering from place to place and teaching by the way, the Blessed One came to Vaisali and stayed awhile in the Pagoda Hall, and when she knew where she could find him the Queen Prajapati with shorn hair and yellow robes, followed by a number of the Sakya women journeyed along the dusty ways to Vaisali and stood in the porch of the Pagoda Hall weeping and very sorrowful.

Now it so chanced that the disciple Ananda, cousin of the Exalted One and much loved by him (and he was chosen to wait always about his person), saw those weeping women stand in the porch, dusty and foreworn with the long journey and their tender feet swollen and cut with unwonted travel, and he pitied them and inquired into the cause of their grief.

And having heard all he approached the Blessed One with reverence where he sat full of peace looking out into the green shade of the nyagrodha trees, and after salutation Ananda the beloved sat down beside him waiting until the Lord turned his eyes serenely upon him. And then said Ananda:

“Reverend Sir, here in the entrance stands Prajapati the Queen with swollen feet, sorrowful and weeping, and her word is that the Blessed One will not permit women to retire to the homeless life. Exalted One, I beseech you for these. Let their petition be heard.”

But the Blessed One replied:

“Enough, Ananda. Do not ask this.”

And again and yet again the beloved Ananda besought and still the Lord refused. And then the thought occurred to Ananda that he might ask in another manner with more success, for he pitied the women for this great denial of their hope. And he said:

“Lord, if women retire to the homeless life is it possible for them to attain to the goal of returning only once more to rebirth? Is it possible that escaping from sorrow they should attain to saintship?”

And the Blessed One in whom is all truth, answered:

“This is possible.”

And the face of Ananda gladdened even like his name which signifies Joy, and he said:

“Then I beseech the Perfected One to consider how great a benefactress to the Order has been the Queen. She is sister to the mother of the Blessed One and at her breast was he nourished. I beseech and yet again beseech that they be admitted, for if it be possible that they thus make an end of sorrow shall not this be permitted?”

Then said the Blessed One:

“Hard is it to refuse and I cannot. If therefore these women will accept eight weighty regulations in addition to those accepted by the Order—eight weighty regulations making them subject to the Order, it shall be reckoned to them for ordination.”

And when he had received the eight weighty regulations hard to be borne, for they set the oldest and most venerable of nuns below the youngest and least of the Order, Ananda went out to the Queen and told her all as she stood patiently with the wearied women. And when they heard the regulations sorrow passed from them as when the moon escaping from a cloud floats in pure radiance in pure air, and the Queen answered for Yashodara and for all those tender ones:

“Reverend Ananda, as a woman young, beautiful, and loving to beautify herself, having obtained a wreath of blue lotus-flowers, or of perfumed jasmin, takes it and wreathes her head with joy, so do we. O venerable Ananda, we take up those eight weighty regulations, not to be transgressed while life lasts.”

And that was their ordination, as the Exalted One had said, and Ananda returned to the Lord and told him of their joy. And he meditated and said:

“If, Ananda, women had not retired to the homeless life, under my discipline then would religion have endured long in this country, even a thousand years. But now, not very long will the discipline and religion endure. And just as a man prudently builds a dike in order that water confined may not transgress its bounds, have I laid down the eight weighty regulations. Yet shall it not endure, since women have accepted the rules.”

And true it is that in India the faith has not endured, but over the rest of Asia has it spread, strong and mighty.

But the women were glad at heart, for the homeless life drew them with the very passion of peace and many became great saints, some dwelling in forests and in caves, and great to them was the joy of peace in the solitudes far from crowds, and they were filled with the life of trees and great forests and the strength of the up-running sap and the speechless communion and growth of trees and plants. And in many joy broke forth in words and they made the Psalms of the Sisters, even as their brothers the monks also sang for joy and could no more be silent than birds at dawn, and the world they had known called to ears that heard no longer. And thus it called:

“Young art thou, sister, and faultless—what seekestthouin the holy life?Cast off that yellow-hued raiment and come!”

“Young art thou, sister, and faultless—what seekestthouin the holy life?

Cast off that yellow-hued raiment and come!”

And each replied in her own manner.

“I what was well to do have done, and whatIs to my heart delectable. ThereinIs my delight, and thus through happinessHas happiness been sought after and won.”

“I what was well to do have done, and what

Is to my heart delectable. Therein

Is my delight, and thus through happiness

Has happiness been sought after and won.”

Young and old they rejoiced, and the solitudes were kind to them, admitting them to fellowship. And one aged sister spoke this:

“Though I be suffering and weak and allMy spring of youth be gone, yet have I comeLeaning upon my staff and climbed aloftOn mountain peak. My cloak have I thrown offMy little bowl o’er-turned; so sit I hereUpon the rock. And o’er my spirit sweepsThe breath of Liberty. I win, I winThe Triple Lore! The Buddha’s will be done.”

“Though I be suffering and weak and all

My spring of youth be gone, yet have I come

Leaning upon my staff and climbed aloft

On mountain peak. My cloak have I thrown off

My little bowl o’er-turned; so sit I here

Upon the rock. And o’er my spirit sweeps

The breath of Liberty. I win, I win

The Triple Lore! The Buddha’s will be done.”

For now, they who had been the prisoners of man and of opinion learnt the beauty of the solitudes, and knew the silence that is in the starry sky, the sleep that is among the lonely hills, and it became theirs, and they attained to the coolness, purity and luminance of the Peace, bathing in it as in moonlit water. For they had passed through the Three Grades of Training, the Higher habit of Conduct, the Higher Consciousness, and the Higher Wisdom, and thus, knowing the world, not as it appears to be but as it is, knowing “This is Ill; this is the cause of Ill; this is the way leading to the cessation of Ill,” they were glad, and right ecstasy was theirs and joys that cannot be told, and they were free.

And another said this:

“Nirvana have I realized and gazedInto the mirror of the holy Norm.I, even I, am healed of all my hurt.Down is my burden laid, my task is done,My heart is wholly set at liberty.”

“Nirvana have I realized and gazed

Into the mirror of the holy Norm.

I, even I, am healed of all my hurt.

Down is my burden laid, my task is done,

My heart is wholly set at liberty.”

And again:

“One day bathing my feet, I sit and watchThe water as it trickles down the slope.Thereby I set my heart in steadfastness,As one shall train a horse of noble breed.Then, going to my cell, I take my lamp,And seated on my couch I watch the flame.Taking the pin I pull the wick right downInto the oil. Extinguished is the fire.Lo, the Nirvana of the little lamp.Emancipation dawns. My heart is free.”

“One day bathing my feet, I sit and watch

The water as it trickles down the slope.

Thereby I set my heart in steadfastness,

As one shall train a horse of noble breed.

Then, going to my cell, I take my lamp,

And seated on my couch I watch the flame.

Taking the pin I pull the wick right down

Into the oil. Extinguished is the fire.

Lo, the Nirvana of the little lamp.

Emancipation dawns. My heart is free.”

For as the flame is quenched so are all lusts, desires and cravings extinguished in the clear waters of Nirvana. There is no fire so burning as the greed of passion, no luckless cast of the dice so cruel as hate, no ill so miserable as that of the ego that would claim all. Nor is there any bliss to be compared with the Nirvana.

And the monks, also musing, made psalms that cannot die, for upon them also was the bliss.

“When in the lowering sky thunders the storm-cloud’s drum,And all the pathways of the birds are thick with rain,The brother sits within the hollow of the hillsAlone, rapt in thought’s ecstasy. No higher blissIs given to men than this.

“When in the lowering sky thunders the storm-cloud’s drum,

And all the pathways of the birds are thick with rain,

The brother sits within the hollow of the hills

Alone, rapt in thought’s ecstasy. No higher bliss

Is given to men than this.

Or where by rivers flowers crowd the bank,And fragrant rushes scent the tranquil airWith heart serene the brother sits to see,Alone, rapt in an ecstasy. No higher blissIs given to men than this.”

Or where by rivers flowers crowd the bank,

And fragrant rushes scent the tranquil air

With heart serene the brother sits to see,

Alone, rapt in an ecstasy. No higher bliss

Is given to men than this.”

And another:

“Whene’er I see the crane, her clear pale wingsOutstretched in fear to flee the black storm cloud,A shelter seeking, to safe shelter borne,Then does the river AjakaraniGive joy to me.

“Whene’er I see the crane, her clear pale wings

Outstretched in fear to flee the black storm cloud,

A shelter seeking, to safe shelter borne,

Then does the river Ajakarani

Give joy to me.

Who shall not love to see on either bankClustered rose-apple trees in bright arrayBeyond the great cave of the hermitage?Or hear the soft croak of the frogs, their foes,The legions of the air, withdrawn, proclaimNow from the mountain streams is’t time to-dayTo flit. Safe is the Ajakarani.She brings us luck! Here it is good to be.”[5]

Who shall not love to see on either bank

Clustered rose-apple trees in bright array

Beyond the great cave of the hermitage?

Or hear the soft croak of the frogs, their foes,

The legions of the air, withdrawn, proclaim

Now from the mountain streams is’t time to-day

To flit. Safe is the Ajakarani.

She brings us luck! Here it is good to be.”[5]

[5]These Psalms are all translated by C. F. Rhys Davids.

Thus very great joy had come to be by the Blessed One’s sufferings, and for each pang he had paid came a golden harvest of the peace of others.

To Him who had thus Attained came men and women from far and near with doubts and questions, and seated with dignity (for his noble Aryan birth was upon him as well as the Peace) he received them all, answering and resolving their doubts, nor was it difficult for him to do this for his eyes were as the sun in his strength to divide light from darkness.

Yet let it be well understood that of certain things he would not speak, counting them beyond human knowledge and knowing well that in no human speech are there words to bear the burden of the Ineffable. Therefore when men asked him of the Beginning, how division from the Eternal into the false ego-self came into the world and from what well of bitterness evil thought and evil doing flowed to become tears and blood in their flowing, he would not answer, for none but a Buddha can comprehend the deepest, and he only in ways beyond transmission to others. And he would say:

“The arrow sticks in the wound, will you wait before the healer draws it out to enquire of what wood is it made and whether the bowstring is of hair or vegetable fibre? Life is ebbing while you theorize credulously about present and future, self or identity. Of the origins I do not teach.”

And when again they besought him to say whether life or nothingness lay beyond death, only his own nearest disciples could read the fathomless depths of his calm, looking rather to this than to his speech. For he said, being alone with them to whom it was given to know:

“In this world of forms and illusions created by our senses, according to our illusion a man either is or is not, either lives or dies, but in the true and formless world this is not so for all is otherwise than according to our knowledge and it is easier to answer in negatives than in affirmatives. And if you ask Does a man live beyond death, I answer No, not in any sense comprehensible to the mind of man which itself dies at death. And if you ask does a man altogether die at death, I answer No, for what dies is what belongs to this world of form and illusion, that is the false I, but beyond this is another world incomprehensible as yet to such as are not instructed and beyond all human categories, so that if I would I cannot tell you of it, but I would not, for the things are disturbing and do not aid the traveller on the only path which can bring him to their threshold. Therefore of that and of the origins I do not teach.”

But this ego which the unenlightened believes to be himself, very certainly falls apart and dissolves at death, nor is there any place of continuance for it, and it is wholly extinct.

And it so happened that one day a wandering monk, by name Vacchagotta, came to the Exalted One, and saluting him with friendly greetings he sat down beside him, and he asked:

“How does the matter stand, venerated Gotama? In a man is there the Ego?”

And the Exalted One was silent, and Vacchagotta asked again and yet again and still there was silence, and after awhile he rose and went away.

But the beloved Ananda came to Him who has thus Attained, and said:

“Why, sir, did you not answer the wandering monk Vacchagotta?” And, smiling, he looked in the face of the beloved Ananda.

“If, Ananda, when he asked me, I had answered ‘The ego is,’ then that reply would have confirmed the teaching of those who believe in the permanence of that false ego which is a bundle of tendencies and consciousness and proudly calls itself I and the Soul; and if I had said the ego is not, this would have confirmed the teaching of those who say there is annihilation and nothing beyond death. For neither of these schools, nor yet Vacchagotta, know the distinction between the ego of which he asked me and the true Ego, for this last is eternal and beyond comprehension, and the false ego passes and is gone like a dream in the awakening of dawn. Therefore since Vacchagotta has not attained to the threshold of that knowledge, being prisoned in the world of appearances, what could I do but keep silence?”

And the beloved Ananda laid his hand upon his mouth and retired, for with all his heart of love he had not yet attained to the full insight of the unreality of appearances, but where he could not understand he loved. And love is also the Way, as witness the monk Purna who was about to carry the light into a land of violent and perilous people. So the Perfected One sent for him, and asked:

“And if, monk, these people abuse and injure you, what will be your thought?”

“That these people are good in that they only abuse me and do not beat me.”

“But if they beat you?”

“Then I shall think they are good in that they only beat me and do not stab me with swords.”

“But if with swords?”

“Then I shall think: They are good. They leave me my life.”

“But if they take your life?”

“Then,—They are good to me in that they have lifted a burden from me.”

And looking upon his face the World-Honoured said:

“Well have you spoken, Purna. Go and deliver, you who have delivered yourself. Comfort, for you are comforted. Guide to the Peace, for you have entered it.”

So Purna went in joy.

And there was a monk named Yamaka who, considering the teaching, believed that on the dissolution of the body the man who has lost all depravity is annihilated and exists no more. And his fellow monks having in vain urged him to abandon so wicked a heresy called upon Sariputta the Great to teach him better, and by his silence he consented.

So when the evening was come, Sariputta the Great rose from deep meditation and drawing near to Yamaka he greeted him with courtesy as one monk should another and sitting down respectfully beside him he questioned him thus:

“Is the report true, brother Yamaka, that the wicked heresy of annihilation has sprung up in your mind?”

“Even so, brother, do I understand the teaching of the Blessed One.”

And Sariputta the Great mused a moment and resumed:

“What think you, brother Yamaka;—is his bodily form the saint?”

“No indeed, brother.”

“Are sensation, perception, predispositions, the saint?”

“Certainly not, brother.”

“Then can you consider the saint as apart and distinct from form, sensation, perception and predispositions?”

“Brother, I cannot.”

“And if separately they are not, are they when united the saint?”

“Brother, no.”

“Then what think you, brother Yamaka? If you cannot prove the very existence of the saint in this world of forms and appearances, is it reasonable for you to say that at death the saint is annihilated and does not exist.”

And holding down his head for shame Yamaka answered:

“Brother Sariputta, it was through ignorance I held that wicked heresy, but now I have acquired the True Doctrine.”

For Sariputta the Great taught as did his Master that the true being is detached from each of these delusive selves of consciousness, sensation, perception, and predispositions, and the saint who has attained has detached himself even in this life from belief that these are himself—his ego. How then should it be that the essential perishes when these dissolve with the dying brain in death? Yet has this wicked heresy been spread, though clear as day must it be made to those who tread the way that it is a lie and no truth.

For thus have I heard. After the death of the Perfected One, the King of Kosala, journeying from Savatthi, met with the learned nun Khema, renowned for wisdom, and the King, respectfully saluting her, asked her of the Teaching.

“Venerable Lady, the Perfect One is dead. Does he exist after death?”

“Great King, the Exalted One has not declared that he exists after death.”

“Then, venerable Lady, does the Perfect One not exist.”

“The Perfect One has not declared that he does not exist after death.”

“But, venerable Lady,—does and does not? How is this possible?”

And, smiling a little, the learned nun replied:

“Great King, have you an accountant or a mint-master who could count the sands of Ganges and lay the figure before you?”

“Venerable Lady, no.”

“Or who could measure the drops in the ocean?”

“Again no, venerable Lady.”

“And why? Because the ocean is deep, immeasurable, unfathomable. So also is it if the existence of the Perfect One be measured by any human category, for all statements of bodily form are abolished in the Perfect One; their root is severed; they are done with and can germinate no more. The Perfect One is released from the possibility that his being can be gauged in any human terms. He is now deep, immeasurable and unfathomable as the ocean, and neither the terms of existence or of non-existence as understood by the world fit him any more.”

Then there was a long silence and the King having heard the nun Khema’s words with approbation, rose and bowed reverently before her and went his way.

Eye hath not seen, nor ear heard, nor can the tongue tell of such matters for they are beyond and above us. And it is for this reason that the Blessed One replied thus to the venerable Malukya, when he reproached the Perfect One as follows:

“Is the world eternal or the slave of time? Does the World-Honoured live on beyond death? It pleases me not at all that all these important matters should remain unanswered. May it please the Master to answer them if he can. And if he does not know let him say so plainly.”

But the Master replied with his smile:

“Did I say to you, Malukya,—‘Come and be my disciple, and I will teach you whether the world is everlasting or finite, whether the vital faculty is separate from the body or one with it, whether the Exalted One lives or does not live after death?’ Did I promise all this?”

“No, sir, you did not.”

“And, Malukya, if a man is struck by a poisoned arrow, suppose he says—‘I will never allow my wound to be treated until I know who shot the arrow—was it a man of high or low caste. And I must know whether he is tall or short, and how his bow and arrows are made!’—Would this be a sensible proceeding? Surely no. He would die of his wounds.

“Why have I not made these things clear? Because the knowledge of them does not conduce to holiness nor right detachment, nor to peace and enlightenment.—What is needed for these I teach, the truth of suffering and its origin, the truth of the Way to its cessation. Therefore let what I have not revealed rest, and follow that which I have revealed.”

And Malukya was content, knowing at last that in this life these questions are deep, mysterious and unanswerable, and the sole way to their understanding is to live the life, untroubled by controversy and dogma on such things as cannot be uttered in terms of human knowledge.

For there is a Knowledge veiled in excess of light which dazzles the eyes to blindness. Let words be few. Let good deeds be many. He understands it for whom it passes thought. Who thinks of it can never know it. And if it could be told in words it would not be the Truth.

And there is yet another example of this. For once in early days the Blessed One sat high among his own upon the Peak of Vultures, and there came before his quiet feet a Shining One and laid there a golden flower, praying that he would speak and in sweet speech instruct them of the innermost of the Peace. The Blessed One received the golden flower within his hand and sat in utter calm but spoke no word and all the Assembly mused what this might mean, and, musing, could not know. But at long last, Kassapa the Great smiled, also in silence, and the Blessed One said softly:

“I hold within my heart the Treasure of the Law, the wondrous knowledge that is the Peace. This have I given to Kassapa wordless, and wordless he has seen and known.”

So passes the vision from heart to heart. But words cannot tell it to the brain.

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