PART III
CHAPTER XIII
Sofor a time the World-Honoured dwelt in the Deer Park of Isipatana, and men came eagerly to hear him, for his teachings resembled none they had heard as yet and delivered them from the yoke of priests in teachings and beliefs which if they could not inwardly accept made them very sorely afraid of the anger of the Gods and compelled much ceremonial and expiation.
But He, who has thus Attained, the Tathagata, taught them thus:
“No priest, no God, can deliver a man. By himself is evil done, by himself he endures the shame and pain. By himself and his own will and struggle he becomes pure. There is none can save a man but himself—No, none in heaven or earth. It is he himself who must walk the Way: The Enlightened can but show it. Therefore where and how can a priest aid you?”
And this appeared to them a most wonderful doctrine, inspiring with great courage and resolution, and looking upon each other they said:
“If it be thus, and a man holds deliverance in the hollow of his hand, it can be done. To-day, brother, let us take the first step.”
And so the Exalted One taught them to break the fetter of the delusion of self—the delusive belief that the individual self is real and self-existent. For to abide contented in the prison of this apparent self not looking forward to its expansion into the Universal self is the shadow of egoism and egoism is the mother of sin.
And he broke off them the fetter of the belief that outward righteousness of conduct will deliver a man, or that safety lies in rites and ceremonies, for truly a man can never say within himself, “I have placated the Gods and may now go my way in peace.”
Now at this time there was in the great city of Benares, a noble youth named Yasas, son of a rich man, master of one of the city guilds, and on this son his parents had lavished every good thing. He possessed a house of cool shades for summer, and another for the season of the rains. And his houses were full of delicately beautiful dancing girls, jewelled and perfumed, and what pleasure was absent, whether of food or wines, or music or any other?—None indeed, for the rich merchants dwell in luxury resembling that of kings.
And at first all this was good to him and he asked no more; but fulfilled every desire on the instant. There are men so embruted that this will content them until bodily power fails, but the noble youth Yasas was not of these.
And suddenly in the midst of his pleasures deep loathing fell upon him and secret disgust because he had sounded the utmost of pleasure and no more or better remained, and it was like vomit in his mouth, revolting to his soul.
And one night as he lay among his women, and they, abandoned to sleep, surrounded him, lovely as maidens of Mount Sumeru, he leaned against his silken cushions and the hall became hateful to him and he could no more endure it, but rose softly and put on his gilded shoes and went out into the midnight gardens where dripping dew impearled every leaf and blossom and glittered in pure moonlight, and the cool and calm were excellent. And he walked under the black and white light and dark of a long path by trees whose carven leaves hung like sculptured stone in the stillness of the air and their shadows flitted like dreams over his robes and face as he went, meditating upon the unspeakable weariness and distaste that filled him and the uncomforted wretchedness of youth that in all the world can find no good. And he said aloud:
“O my heart, how oppressive it is! O, my soul, the speechless weariness! Who in all the world shall show me any good.”
So, in his walking, he came to the gate of the garden and it stood wide open and the porter lay drowned in sleep, his face hidden from the moonlight, and there was none to see who came or went, and Yasas wandered on through dewy ways and silver pools of moonlight, not knowing where he went, having fled the house because he could no longer endure his despair. And as he came at last to the Deer Park of Isipatana the darkness began to thin for dawn.
And so it was that the Lord had risen from sleep and walked beneath the trees of Isipatana in meditation and he saw a young man coming, and in the great stillness heard him say:
“O my grief, how deep is my wretchedness,” and he pitied him, for he himself had been a rich young man, and he knew his heart.
So, taking his seat, the Blessed One said aloud:
“Sir, you are weary, but I hold in my hand a life that is neither grievous nor wretched. Sit down beside me and hear the Law. This doctrine, Yasas, is not oppressive. This is not afflicting.”
And Yasas seeing beneath the trees a young man of royal bearing and beauty like to but surpassing his own, yet robed as a monk, was startled. Nor could he refuse, and he took off his gilded shoes and having saluted the stranger with courtesy sat down beside him, and in the quiet of the coming dawn, the Blessed One spoke. And first he spoke of the misery, worthlessness and ruin of lust, of the strong calm of renunciation, of the high way of the Law, and as he heard, in place of burning disgust there flowed into the heart of Yasas the refreshing streams of wisdom, as when a man sets hot and travel-worn feet in the coolness of a pellucid lake. And there was that fruit of former births within the noble youth which drew him to high things, even as a pure silken fabric is with ease dyed a noble colour.
And the Lord saw this, and knowing his heart elate and ready he then set before him the Four Noble Truths of Sorrow and the Noble Eightfold Path, and the eyes of Yasas were opened and conquering joy possessed him, and the sun rose within and without him in splendour, and it was day.
Then Yasas arose and said:
“It is impossible that I should return to my former life for I see it now unreal and foolish, a tale told by a madman signifying nothing. Let me receive from the Lord ordination and admission to the Order that I may spend eternity in acquiring knowledge.”
And the Blessed One answered:
“Come, monk. The Doctrine is well taught. Lead henceforward a new life.”
So he was received into the Order.
And presently his father, the rich guild-master, came running, eagerly asking whether the Exalted One had seen his son pass that way. And thus he fell into talk with the Tathagata, (even with Him who has thus Attained) and he too became ensnared by that great Presence and great Doctrine as a bee with perfumed mogra blossoms, for sweet, sweet is the Truth to them who are akin to it; and last he exclaimed:
“Wonderful, great sir, most wonderful! This truly is showing the way to the lost and setting a lamp in darkness. I take refuge in the Lord, the Law, and the Assembly. May the Lord take me as a lay-disciple henceforth, while my life lasts.”
And he was accepted, and looked upon his son, now divested of jewels and clad in the yellow robe with bared shoulder, and the Exalted One said to him:
“Is it possible, householder, that Yasas, the noble youth should return to a worldly life of lusts and pleasure?”
And he replied:
“Sir, it is not possible. It is gain to Yasas the noble youth, that his mind should be set free. Will the Exalted One consent this day to take food with me, with Yasas beside him as a younger brother?”
And the Buddha by silence gave his consent. So were these two freed from the bonds of desire and entered into the Peace. For they knew the Truth, and this was their desire.
“From the unreal lead me to the real,From darkness to light.From death to immortality.”
“From the unreal lead me to the real,From darkness to light.From death to immortality.”
“From the unreal lead me to the real,From darkness to light.From death to immortality.”
“From the unreal lead me to the real,
From darkness to light.
From death to immortality.”
And of the light companions of Yasas, many, allured to the teaching by his joy, heard and were glad and followed, and many more, too many to tell, women as well as men (for the Blessed One welcomed women also, regarding neither sex nor caste) sought the Deer Park of Isipatana and followed the Law.
And these are the commandments they accepted, and be it understood that the first five only are binding upon laymen and women, but the whole ten are binding on the Brotherhood, and they may not marry nor take upon them the householder’s life while they are a part of the Order.
1.Thou shalt not destroy life.2.Thou shalt not take what is not given.3.Thou shalt abstain from unchastity.4.Thou shalt not lie nor deceive.5.Thou shalt abstain from intoxicating drinks.6.Thou shalt eat temperately and not after noon.7.Thou shalt not behold dancing, singing, music, or plays.8.Thou shalt not wear garlands, perfumes, ornaments and adornments.9.Thou shalt not use high nor luxurious beds.10.Thou shalt not accept gold and silver.
1.Thou shalt not destroy life.
Thou shalt not destroy life.
2.Thou shalt not take what is not given.
Thou shalt not take what is not given.
3.Thou shalt abstain from unchastity.
Thou shalt abstain from unchastity.
4.Thou shalt not lie nor deceive.
Thou shalt not lie nor deceive.
5.Thou shalt abstain from intoxicating drinks.
Thou shalt abstain from intoxicating drinks.
6.Thou shalt eat temperately and not after noon.
Thou shalt eat temperately and not after noon.
7.Thou shalt not behold dancing, singing, music, or plays.
Thou shalt not behold dancing, singing, music, or plays.
8.Thou shalt not wear garlands, perfumes, ornaments and adornments.
Thou shalt not wear garlands, perfumes, ornaments and adornments.
9.Thou shalt not use high nor luxurious beds.
Thou shalt not use high nor luxurious beds.
10.Thou shalt not accept gold and silver.
Thou shalt not accept gold and silver.
And now, when sixty of the disciples had attained complete enlightenment, it came into the mind of the Blessed One that the time was come to send them forth into the world to spread the high Doctrine, and he said to them:
“See now!—You have passed the river and reached the shore of peace, and for you birth and death are no more, being one with the Unchanging. Go then through every country, teach those who have not heard. Make known the Teaching, lovely in its origin, its progress, and most lovely in its consummation. Make it known both in the spirit and the letter, Go!—each one travelling by himself (But later they went two together) rescue and receive. I too will go—for the work is begun.”
But Yasas he would not send out into the world for his aged parents had need of him in Benares.
Then the sixty having in all reverence received his commands went forth, for in those days books were not and each man was a book of the Law, and the Lord himself went on to Gayasisa, followed by many who had been ascetics. And great joy went with them and a shining peace, for like a swelling wave exaltation lifted their souls so that each looking on the other was glad.
It was at Gayasisa that the Exalted One uttered the great Fire teaching.
And the cause of it was this. As he and his disciples sat on the Elephant Rock near Gaya, with the wide and pleasant valley of Rajagriha outspread beneath them, a jungle fire broke out across the valley and they watched it, and thus spoke the World-Honoured; drawing a lesson as they looked.
“Everything about and within us, brethren, is on fire, and how? The senses are afire with passion, hate and illusion. The mind with its perceptions and sensations is afire with passion, hate and illusion, betrayed and deceived every way. Every approach by which a man beholds and comes in contact with life is afire with passion and illusion, and these all in turn supply fuel to the burning. And the wise and noble disciple, perceiving this, is indifferent to the lies of the senses and the sensations arising from them whether pleasant or unpleasant. He is indifferent to mental perceptions whether pleasant or unpleasant. And this indifference extinguishes the fire and cools its ashes and deprives it of fuel and thus frees him from passion and illusion, and being free he recognizes his freedom. He clings no more to the individual and selfish self. Rebirth is destroyed, the life of pure duty and love is lived, and the world has no more wherewith to tempt him.”
And many heard and accepted the teaching and found peace, having seen that behind this false world of illusion created by the senses lies the true world of things as they are.
And from Gaya, the World-Honoured, followed by his disciples, went onward to the city of Rajagriha, the chief town of King Bimbisara, and with him went Kassapa, a great disciple, and wise, who had been a worshipper of the pure element of the sacrificial fire until he had heard the teaching of the Buddha, and so great and wise was this man that many of the people of Rajagriha doubted which was the Master and which the disciple. But the Exalted One willing to honour the disciple addressed him thus in presence of the King and people.
“Welcome, great Master, welcome! Rightly have you distinguished Law, winning the highest wisdom. And now, as a wealthy noble displays his treasures to bring forgetfulness of sorrow to those who love beauty, so do you!”
And it is told that immediately Kassapa, composing himself into ecstasy, was raised up in the air before the eyes of all and this wonderful sight drew their eyes in adoration of so mighty a marvel, so that with different mouths but in language one they magnified the Buddha, exclaiming:
“Let the World-Honoured be our teacher. We are his disciples.”
And perceiving them eager to hear, he addressed them on the false self the lying, that is nothing but claims all within and without as fuel for its greed.
Hear and be wise.
“The mind, the thought and all the senses are subject to the law of life and death, and, understanding the self and the transient things of which it is compounded and how the thought and senses act, there is no room left for this individualInor any ground for thisI, for it is this belief inIwhich gives rise to all sorrows binding us as with cords to the world of illusion. But when a wise man knows there is no suchIand that it does not exist, the bonds are severed.
“Of those who believe in this falseI, some say it endures beyond death some say it perishes. Grievous is the error of both. For if they say thisIis perishable, then all the fruit of their striving perishes and there is no hereafter, and who can call this deliverance?
“And if they say this greedyIis immortal, then in the midst of all life and death in this world of illusion there is but one identity that is not born and does not die—even this greedyI. And if the one immortal thing is this greedyIwhich arrogates all to itself then is it the one thing in the whole Universe that is self-perfect, and there is no need of high and noble deeds,—this greedy self is lord and master of all, and what need to strive for what is already done? For if this greedyIis lasting and imperishable then can it never be changed.
“But when a man has learned there isnogreedyI, that it does not exist, that it can do nothing, is but an illusion, then, freed, he passes on to the wider outlook, the nobler knowledge, and he passes on also in other lives the same yet not the same, as the shoot springs from the seed, and the seed is not the shoot, not one and yet not different. Such is the birth of all that lives. Learn therefore that thisIdoes not exist, and the illusion of it conceals That which Is.”
So the World-Honoured, the Happy One, great and glad, addressed the King and people, and very joyfully they heard, understanding that in the egoism of theIlives all curse, all ignorance.
And the King became a lay follower and throughout his life was faithful and many of the noble young men about him believed also, and many of the people.
It was here too, in happy Rajagriha, that the Perfect One, gained the two greatest of his Arhats, his perfected saints, and thus it befell.
On a day to be remembered, it so chanced that Assaji, a disciple, walked in the streets, collecting alms of food in his bowl, and he walked in the shade, in the yellow robe, one shoulder bare, composed and with majesty, musing as he went. And he was thus observed by a young Brahman of noble birth who was studying spiritual things in the city under a teacher, and when he saw him the dignity of his serene presence moved the heart of the Brahman Sariputta, and he thought:
“Surely this is one who has already attained the way of purity! I will go and ask him in whose name he has renounced the world and by what Law. Not yet, for he is collecting alms, but presently.”
Therefore he watched, and when the venerable Assaji had received food from the householders he turned back, and Sariputta approached him with a courteous salutation, which having concluded, he said:
“Friend, your eyes are shining, your colour pure and clear. Great is your composure. In whose name have you renounced the world and who is your honourable Master?”
“Friend, my master is the Son of the Sakya House, the descendant of Kings; I am but a novice. As yet I cannot tell the great heights of the Law, but in a few words I can give its spirit.”
“Be it so, friend. Instruct me.”
And musing a moment, Assaji said this:
“The Perfected One teaches how existences apparently separate are dependent upon One Cause, how they depend upon one another, their apparent separateness springing from ignorance and illusion as its cause, and how these existences can be ended and the Truth of Unity appear. This is the teaching of the Son of the Sakyas.”
And as he heard these words, suddenly their implications and how they affect all within and without us and the whole Universe, flashed into the clear vision of Sariputta, and he understood as a consequence:
“Whatever is subject to the law of beginning that also is subject to the law of decay, and how should theIbe excepted? There is but one Unchanging, motionless and eternal.”
And deeply moved, he said to Assaji:
“If the teaching were nothing else but this you have at any rate overpassed suffering. That which many ages have not seen is revealed to us now.”
And leaving Assaji, who pursued his way in peace, Sariputta hastened with winged feet to his friend and fellow-student Moggalana, and Moggalana seeing him cried out.
“Your eyes are shining. Your colour is pure and clear. Have you then found deliverance from death?”
“I have found it. I have found it.”
And standing there breathless he told him of Assaji and his words, and on the great mind of Moggalana, strong in clear perception, flashed also the truth of the nonentity of the greedyI, and unable to delay, panting for the truth, they left the ascetic who taught them, and hurried to the wood where the Perfect One taught sitting among his disciples, and when he saw the two young Brahmans approach full of eagerness and awe, he said to those about him. “Welcome these two, for they shall be my greatest—the one unsurpassed for wisdom, the other for supernormal power.”
And he himself welcomed them with joy, seeing that they would stand about him as bright stars about the moon.
So when they had told him their case and heard his words, he said:
“Come, monks, the Doctrine is well taught! Lead henceforward the pure life for the extinction of suffering,” and thus received them to be his own.
And shortly after this he founded the Sangha, the Brotherhood formally, and drew up the first code for its governance.
And the number of his followers grew and increased mightily, for not only the people but many of the noble youths of the Kingdom of Maghada joined themselves to this most noble young man, the Son of the Sakyas, so much so that some of the people were angry and said:
“The ascetic Gotama is come to bring childlessness and widowhood and the decay of families,” and they made a verse that was repeated in the streets:
“The great monk has come through the wood-ways:he sits on the hill,And whom will he steal from us next,for he takes whom he will?”
“The great monk has come through the wood-ways:he sits on the hill,And whom will he steal from us next,for he takes whom he will?”
“The great monk has come through the wood-ways:he sits on the hill,And whom will he steal from us next,for he takes whom he will?”
“The great monk has come through the wood-ways:
he sits on the hill,
And whom will he steal from us next,
for he takes whom he will?”
And his disciples hearing this verse went to the Exalted One and repeated it, dwelling on the anger of some of the people. But the Perfect One smiled, for the young monks were angry.
“Seven days will this excitement last, monks, and for that time only. But if they taunt you with that verse, reply with this:
“The heroes, the Perfect Ones, lead by the Truth:—and who calls it amiss?If the Buddha persuades by the truth, will yeblame him for this?”
“The heroes, the Perfect Ones, lead by the Truth:—and who calls it amiss?If the Buddha persuades by the truth, will yeblame him for this?”
“The heroes, the Perfect Ones, lead by the Truth:—and who calls it amiss?If the Buddha persuades by the truth, will yeblame him for this?”
“The heroes, the Perfect Ones, lead by the Truth:—
and who calls it amiss?
If the Buddha persuades by the truth, will ye
blame him for this?”
And the disciples smiled also and were content, and in seven days it was forgotten, and still the great and lowly flocked to hear.
Now of the people who flocked to him many desired signs and wonders that so they might be convinced of the truth, but these were not given in that manner and the Blessed One forbade his disciples to exalt themselves thus. For there is nothing but the taintless beauty of Law throughout the worlds, and the wise know there is no miracle at all, but only a higher law, not known to the ignorant, which in its action appears to them strange and a miracle. Yet did our Lord teach that for the instructed there are the powers, since to them in their higher consciousness the bonds of time and space and form exist no more. But it is useless and perilous to expose these mysteries before the ignorant who can but see in them the breaking of the law, and see it either with fear or greed. Therefore he taught that those who have attained should be wise and silent in knowledge where the occasion does not demand speech or action, and very rarely can they be demanded, for each stage has its own knowledge and cannot rise to the knowledge of a consciousness above its own. Hence all this foolish talk of miracle and the like. But for those who know even in part the fetters are broken:—the binding fetters of form, time and space. And of such a case the Lord told this story, while he rested at one time at Jetavana:
“There was a faithful, noble, joyful disciple who desired to hear again the words of Him who has thus Attained, and he came in the evening to the river Aciravati, hoping to cross by the ferry. But so it was that the boatman had himself gone to hear the great words and there was no ferry. Then, joyful in meditating on the Light, and lost of all else, that faithful disciple walked on the water of the river, and his feet made no holes in the water, and he went as if on dry land. But suddenly in the middle of the river he saw waves, and his joy sank and his feet with it, for fear entered his soul and fear is a fetter of the world of form, so that he immediately became subject to it. But again he strengthened his inmost self in meditation on the Enlightened One, and again he walked on the water and so came to Jetavana and saluted the Blessed One, and took his seat respectfully beside him, and the Lord asked: ‘Disciple, did you come with little fatigue by the road? Have you lacked for food?’ And he replied:
“Lord, in my joyful meditation I received support so that I walked on the water and did not sink, and thus have I come to Jetavana as though I walked on dry land.”
And the Lord said: “So also has it been in past lives.”
For he taught that though there are times and seasons for the powers to be manifested to the ignorant, they are very few.
CHAPTER XIV
Nowwhile the Perfect One dwelt by Rajagriha there came to him a message from Kapila, from his father, the Maharaja Suddhodana, and it said this:
“My son, tidings have reached me of great things concerning you and the fulfilment of prophecies. But of these I will not speak for it is fitting that I should hear them from your own lips. But this I have to say: Is it not just and right that I should see my son before I die? Come to me.”
And when this reached the Enlightened One it was impossible that he should doubt or hesitate, for who had more right to call upon him? And so, preparing himself for the journey on foot with certain of his disciples, once more he set his face to Kapila looking toward the mountains.
And many things filled his heart, of memory and of affection, but all now controlled and guided by divine knowledge and certitude so that he went surrounded by peace and glad in that he carried a great gift to his father exceeding all gold, all jewels of all kings, if so it could be received, repaying thus the tenderness which had guarded his youth.
And when the Maharaja and the people of Kapila heard he would come, from that day forth they watched the ways to the city that they might with due eagerness and joy welcome the great return of their Prince. For they said proudly:
“Our Prince who left us to seek enlightenment has now found it, and gloriously returns!” and they thought:
“To what kingdom has the like happened?”
So journeying on foot, the Blessed One, crowned with the Ten Perfections, at last approached Kapila, and those who were the far outposts of the watch ran back to the next and those to the next until it reached the city crying:
“The Prince comes! The Prince comes!”
And the Maharaja having prepared himself, surrounded by his lords and all the neighbouring nobility, went forth along the flower-strewn ways (for the people hurried with flowers and banners and perfumes) to meet the great guest. And the heart of the Maharaja was hot within him and exulted, thinking:
“He returns and the clouds are past and the sun of his glory drowns all in its brightness, and my good days are come again.”
So they paused in the principal street of the town and there waited in the shade, with banners and flowers making gay the blue air about them.
Then at long last moving through the streets, followed by two others, the Maharaja and his nobles saw a young monk clad in the yellow robe, with one shoulder bared, who in his hands carried an alms-bowl, and at each house door stopped and silently tendered the bowl, receiving with majesty what was given, and passing on with patience when it was refused. And it was his son.
Then shame and love and anger contended in the heart of the Maharaja and tore him like a whirlwind among the leaves of a tree, and he clenched his robe across his breast and cried out aloud to Siddhartha:
“I am put to shame—to horrible shame. My son a beggar! Our race is beaten to the earth with shame.”
And standing calmly before the angry Maharaja the Blessed One after due salutation lifted his eyes and replied:
“Maharaj, this is the custom of our race.”
“This horrible thing is not so. Not one of our ancestors has ever begged his bread.”
“Maharaj, you and your high race claim descent from kings,—but my descent is far otherwise. It is from the Buddhas of ancient days, and as they have done, begging their food from the charitable, so do I, nor can I otherwise.”
But seeing his father still in pain from anger and sorrow, the Perfected One spoke thus:
“Do I not know that the King’s heart bleeds with love and memory, and that for his son’s sake he adds grief to grief? But now let these earthly bonds of love be instantly unloosened and utterly destroyed, for there are greater and higher. Ceasing from thought of such love, let the King’s mind receive from me such spiritual food as no son has yet offered to father, a gift most beautiful and wonderful.”
So leading the King by the hand they went together to the palace, the mind of the Maharaja quieted and subdued as after a storm the billows sink to rest.
And within the palace the Perfected One looked for Another, but she was not there, for her very life beat against her body in agony, remembering, remembering, and she said in her heart:
“I will not go. I cannot go. If I am of any value in his eyes, I, the mother of his son, he will come to me. I cannot go to him.”
So, when a little time had passed, the Perfected One arose, and attended by the two mightiest of his disciples and followed by the Maharaja went to the Palace of his wife, and as he went, he said:
“Monks, if this lady should embrace me, do not hinder her, though it be against the rule.”
And pacing silently beside him, the two comprehended the wisdom and compassion of the Lord, bowing their heads.
And they entered the hall where the Princess stood unveiled, the glory of her hair shorn, clad in a coarse robe of yellow resembling his own, and divested of all jewels and splendours, and she stood like the marble image of a woman as he entered, pale in the shadows.
Then, seeing him, suddenly love and manifold anguish broke in a freshet in her heart as when the melting snows fill Rohini until she floods her banks; and pride and love, each stabbed to the heart, strove within her, and with piteous eyes she looked upon her Lord once so near and now so far, as he stood calmly regarding her with a look she could not understand, and love had the victory, and she ran to him and falling on the ground laid her face upon his feet and embraced them weeping most bitterly.
And there was silence, none hindering or speaking, and he looked down upon her.
So she lay.
But after awhile remembrance returned to her and his silence and the distance wide as heaven and earth between them, and she rose with majesty and withdrew herself to one side and stood with bowed head while the Maharaja declared to the Perfected One her griefs and patience and mortifications so that she might resemble him, abjuring her bed for a mat laid upon the ground, and the feasts of the palace for one poor meal a day, and much more. And the Prince heard and speaking slowly, still with his eyes upon her, said:
“This is true. Great also was the virtue of this high lady, the mother of Rahula, virtue in a former life which I remember and she too will remember one day with gladness. Lady, mother of my son, the way that I have opened is open for you also. Come and hear.”
And with his eyes upon her to the last he turned and went away.
So that evening, seated by the bank of Rohini, the Perfect One taught the Way before his own people, and they crowded to hear; and this high lady seated, veiled so that none might see her hidden eyes, heard also, and as she listened, illusion fell from her; she perceived the Unchanging, the Formless, the Beautiful, and the illusory forms of this world and the delusion of time fell from her also, and she beheld her love no longer past and done with, but eternal as the eternity of the Self that alone endures, and the imprisoning self which alone can suffer died within her and left her enfranchised, and inward light shone upon her and she knew the truth.
So also was it with the Maharaja and the Maharani Prajapati and many more.
But on the next day the Princess Yashodara called to her son Rahula and dressed him in his best until he shone bright and beautiful as a star, and she laid her cheek against his, saying:
“Go now, beloved, and seek your father and ask for your inheritance.”
And he answered:
“Mother, I know of no father but the Maharaja. What father? And why should he withhold my inheritance?”
And she said: “Go and ask. But first see, that you may know him.”
She led the boy to the window and pointed.
“That monk, clothed in the yellow robe, he whose face shines like the sun in its strength, is your father. And he has great wealth—riches, not to be told in words. Go, son, and demand your inheritance.”
And the boy went, wondering and desiring, and in the garden he ran quickly and catching the robe of the Blessed One, he said:
“My father, how happy I am to be near you. O day of gladness,” and tears of joy overflowed his eyes, seeing his father so great and beautiful. But to test him, the Blessed One was silent, pacing toward the Nyagrodha grove, and still the child followed, entreating for his inheritance.
Then when they reached the grove, the Perfected One turned smiling to Sariputta the great disciple, and he said:
“Monk, what think you? For worldly wealth perishes, but this remains. Shall I make my son heir to the Greatest? Let us admit him to the Order.”
And it was done, and the heart of the Princess sang within her for bliss, and henceforward the boy trod the way of Peace.
So leaving joy and tranquillity behind him and measureless content in the soul of Yashodara, the Blessed One returned to Shravasti on the river Rapti and there a rich merchant, Anathapindika, gave to the Order a pleasant grove named Jetavana, and a monastery, and there during the rains our Lord dwelt and many of his teachings and discourses were spoken at Jetavana.
And this was the manner of his life.
The Blessed One would rise early in the morning, and that some one of his followers might gain merit he accepted service, and water was brought to him for ablution, and having performed this he would sit alone until it was time to go and beg his food. Then he would put on his tunic, girdle, and robe, and taking his bowl would enter the village or town for alms. Sometimes alone, sometimes with other monks, many of them men of great and noble birth. And it seemed that gentle breezes cleared the air for him and clouds let fall rain to lay the dust, and where he placed his foot the way was even and pleasant and flowers blossomed. And it appeared to those who saw, that rays of radiance surrounded his person, since he possessed the attributes of that true world which encompasses the illusions of the false world perceived by the senses.
By all these tokens and more did the people know who approached, and they said to each other:
“Bhagavat—the Blessed One—has now entered for alms,” and robed in their best, with perfumes, flowers, and such offerings as they could give, they came into the street. There, having paid their homage, some would implore him:
“Reverend sir, let us feed ten monks,” and some, “Let us feed twenty,” and the rich “Let us feed a hundred.” And the most fortunate would take the bowl of the Blessed One and fill it with food.
When he had finished his meal, the Blessed One considering what was suited to the minds of those who listened, would so teach them the Law that many would attain to the fruit of knowledge in its different degrees, and some in the highest—that of a clear perception in saintship,—and having thus given his good gifts to the multitude he would rise and return to the quiet monastery.
On his arrival there he sat in a pavilion shaded from the sun, on an excellent Buddha-mat which had been spread for him, and there waited for the monks to finish their meal, and when this was done he entered his chamber and bathed his feet from the dust of travel.
Then, standing, he exhorted the assembly of monks, saying:
“Monks, diligently work out your salvation, for not often is a Buddha—an Enlightened One—seen in the world—not often is it possible thus to hear the Law. And if even an animal can keep the Precepts, how much more a man.”
And at this point some would ask the Blessed One for exercises in meditation and to each he assigned what suited best their characters. And then all did obeisance to the Perfect One, and dispersed to the places where they were in the habit of spending the night or day, some to the forest, some to the foot of trees, some, in meditation, to the heavenly places.
And the Blessed One, then entering his chamber, would, if wearied, lie down for awhile, not sleeping but mindful and conscious and on his right side, as a lion takes his repose. And when refreshed he rose, and sent his gaze through the world (for to the Illuminated this is possible), to see who it was possible he might aid.
And after this, the people of the village or town near which he might be dwelling assembled, again in their best robes, and he, approaching with majesty, took his seat on the Buddha-mat in the little audience hall, and declared the doctrine to his hearers who sat before him rapt in hearing.
And when they had made obeisance and departed it was the custom of the Perfected One to bathe himself, and after that to assume his tunic and girdle, and throwing his robe over his right shoulder to go into his chamber and there fall into deep meditation, and after that was the rest of the day given to the monks who assembled, coming from here, there, and everywhere, to question the Blessed Lord and ask his instructions or plead for a sermon and all this he very gladly gave, so consuming the first watch of the night.
And during the middle watch of the night he would commune with the blessed spirits of the Universe, they drawing very near him in the true accord.
And the last watch of the night he divided into three parts, and weary with much sitting he paced up and down considering many things, and in the second part would enter his chamber and rest, and in the third, seated, send the diamond-clear ray of his perception through the world that he might commune with any soul who needed that communion.
And thus were spent the days of him who had attained theParamitas, the Ten Perfections.
And if there be any who would know of the ten, these are they.
Almsgiving, morality, long-suffering, manliness, meditation, mystic insight, resolution, strength, knowledge, and skill in the choice of means.
In all these was our Lord perfected. And above even these in Love. For hear the teaching of the Lord:
“As a mother, even at the risk of her own life, protects her son, her only son, so let the disciple cultivate love without measure toward all beings. Let him cultivate toward the whole world above, below, around, a heart of love unstinted, unmixed with differing or opposing interests. And let a man maintain this mindful love whether he stands, walks, sits or lies. For in all the world this state of heart is best.”
For the Lord, the Blessed One, taught that this love must increase until the wide Universe is suffused with its radiance.
“Our mind shall not waver. No evil speech will we utter. Tender and compassionate will we abide, loving, void of malice. And with rays of love shall we suffuse all that is, even with love grown great and measureless.”
And because of this high teaching many men and women attained to Arhatship, becoming perfected saints, seeing things as they are in themselves and not according to their illusory appearances in this world of illusion,—and they made great songs of triumph and victory, saying that when the Hindrances are removed from a man he is as one set free from debt, imprisonment, and slavery.
“For when the five Hindrances are put away within him, he is a free man and secure, and gladness springs up within him, and joy, and so rejoicing all his frame becomes at ease, and in that peace his heart is stayed.”
And again, this song of Right Rapture.
“It is in very bliss we dwell, we who hate not those who hate us:Among men full of hate we dwell, who are void of hate.It is in very bliss we dwell, we in health among the ailing.Among men weary and sick, we continue well.It is in very bliss we dwell, we, free from care among the careworn.Among men tortured with unrest, we are calm.It is in very bliss we dwell, we who have no hindrances.We have become feeders on joy, like to the shining Gods.”
“It is in very bliss we dwell, we who hate not those who hate us:Among men full of hate we dwell, who are void of hate.It is in very bliss we dwell, we in health among the ailing.Among men weary and sick, we continue well.It is in very bliss we dwell, we, free from care among the careworn.Among men tortured with unrest, we are calm.It is in very bliss we dwell, we who have no hindrances.We have become feeders on joy, like to the shining Gods.”
“It is in very bliss we dwell, we who hate not those who hate us:Among men full of hate we dwell, who are void of hate.It is in very bliss we dwell, we in health among the ailing.Among men weary and sick, we continue well.It is in very bliss we dwell, we, free from care among the careworn.Among men tortured with unrest, we are calm.It is in very bliss we dwell, we who have no hindrances.We have become feeders on joy, like to the shining Gods.”
“It is in very bliss we dwell, we who hate not those who hate us:
Among men full of hate we dwell, who are void of hate.
It is in very bliss we dwell, we in health among the ailing.
Among men weary and sick, we continue well.
It is in very bliss we dwell, we, free from care among the careworn.
Among men tortured with unrest, we are calm.
It is in very bliss we dwell, we who have no hindrances.
We have become feeders on joy, like to the shining Gods.”
“The shining Gods.” What then are these Gods and Shining Ones? Thus have I heard.
Surely the Gods are they who having acquired mighty merit by great good deeds reign and shine for ages until the power of their good deeds is exhausted. For they knew not the Nirvana and the disintegration of the false self, and so desired Paradise as their reward, and Paradise they have. But though it last for ages, when the power of their good deeds is exhausted then they too must enter again by the gate of birth and humbly learn to extinguish all desire, even though it be the desire of Heaven, and to know that the greedyIwhich desired these things is non-existent, until they too, treading the Noble Eightfold Path, enter upon the highest wisdom and attain to the Nirvana, the Peace, for this alone is that comprehension which beholds the heavens and hells as pictures, as illusions, as nothing,—and whoso possesses it sits above manhood and Godhead alike, having utterly attained.
Thus it must be when ignorance is dead and wisdom made perfect, for the vain shows of ignorance are dispersed in clear perception of the things that are true and eternal.
When the wise man by earnestness has driven vanity far away, he has climbed the terraced heights of wisdom, and, care-free, looks down upon the illusory world, the careworn crowd, as he who standing upon a mountain top watches serenely the toilers in the plain.
And a man must have what he desires, be it the Paradises that pass, or the Peace that is eternal.