UbeWisfcomot tbe BastSeriesEDITED BYL. CRANMER-BYNGDr. S. A. KAPADIATHE WAY OF THE BUDDHAWISDOM OF THE EASTTHE WAY OF THEBUDDHABYHERBERTBAYNES,M.R.A.S.AUTHOROF "THE IDEALSorTHEEAST,""THE IDEAOF GODANDTHE MORALSENSE,""THE EVOLUTIONOF RELIGIOUS THOUGHT IN MODERNINDIA,"ETC.LONDONJOHNMURRAY,ALBEMARLESTREET1906CONTENTSV>INTRODUCTION .......9CHAPTER IBIRTH AND YOUTH21CHAPTER IITHE FIRST SERMON . . . . . .29CHAPTER IIIINDIAN THOUGHT BEFORE THE RISE OP BUDDHISM 32CHAPTER IVTHE BHAGAVAD-GlTA. .. . . .375CONTENTSCHAPTER VPAGETHEDHARMAPADAH . 41CHAPTER VITHEMASTER,THELAW,AND THE ORDER . .48CHAPTER VIITHE DISCIPLES .......55CHAPTER VIIITHE IDEAL BUDDHIST85APPENDIXSAMSKRTAND PALI TEXTS OF WORKSTRANSLATEDOR REFERRED TO IN THE TREATISE 89EDITORIAL NOTEobjectof the editors of this series is a-Lverydefinite one.Theydesire above allthingsthat,in their humbleway,these booksshall be the ambassadors ofgood-willandunderstandingbetween East andWest,the oldworld ofThought,and the new of Action. Inthisendeavour,and in their ownsphere, theyarebut followers of thehighest examplein theland.Theyare confident that adeeperknowledgeof thegreatideals andlofty philosophyof Orientalthought may helpto a revival ofthattruespiritofCharitywhichneitherdespisesnor fears the nations of another creed andcolour.Finally,inthanking pressandpublicfor theverycordialreception givento the"Wisdomof theEast"series,theywishtostatethat nopainshave beensparedto secure thebestspecialistsfor the treatment of thevarioussubjectsathand,L. CRANMER-BYNG.S. A. KAPADIA.4,HAKCOUKTBUILDINGS,INNEBTEMPLE,LONDON.THE WAYOFTHEBUDDHAINTRODUCTIONATall timesandin all landsmanhassought-tosolvetheriddlesofhisrace. Thegreattruthuponwhichreligion,philosophy,andartallrest, namely,that the world isAppearance,notThing-in-Itself,has been the unconscioushypothesis alike of East andWest. The databeingeverywherethesame, wefindthevariousfamiliesofmankindworkingatthesameproblemsof lifeandmind. Whencedo I come? Whitherdo Igo? In thispassagefrom the unknown to theunknown,thispilgrimageoflife,which is thestraight path,thetrueroad if indeedtherebeaWay? Such are thequestionswhichthinkingmenall overtheworldcannotfail to ask. Withthe answersgiven bythe master-minds of theWest,mostcultivatedEnglishmenareacquainted,but there is not the samefamiliaritywith theteachingandideals of the East.10THE WAY OF THE BUDDHATheobjectof this little book is togivethereader a succinct account of an Easternsagewhose doctrine of the Path has beenacceptedbymillions of thehumanrace,andwhoseinfluenceis still feltattheendsoftheearth.What isgenerallyunderstoodbyBuddhismwill be found to differgreatlyfrom thewayofemancipation heresetforth. And forthis reason :Unlike all otherreligions,Buddhismbeganwithout Godandwithoutprayer,and endedin becominga most elaboratesystemofpolytheismwith asuperstitious multiplicationof collects.UptothetimeofAsoka,about250B.C.,itseemsto have remainedcomparatively pure;butbythethirteenthcenturyA.D.,when the revivalofBrahmanismdroveitfromIndia,ithadassumedinothercountries somanynewfeatures as tobehardlyrecognisable.Norshouldthisbeamatterforgreat surprise.Whenanessentially AryanreligionorsystemofphilosophyistransplantedtoTuranian lands it is not to beexpectedthatit willremainunchanged.Thecontrastbetweentheteachingof the Christ and of Hisapostles,andtheChristianityofRomeintheMiddleAgesis indeedgreat,but the difference between theBuddhism of Tibet andthe Dharma ofSakya-Muniisgreaterstill. Thehistoryof thefaithinallthelandsinwhichit hastakenrootis fartoovast asubjectfor ourpresent purpose,but ageneraloutline of its rise and fall inAryavarta,INTRODUCTION 11andofitsgrowthinregions beyond maybehelpfultothestudent.DuringtheTathagataslifetime,andforabouttwo centuriesafter,the number of followers oftheDharma,asGautamas doctrineiscalled,wasvery large.For three Hundred milesalongthevalleyoftheGangesthedisciples came fromeveryquarter,theBuddhareceivingsomeas BhikshusorParivrdjakas,"beggarsandwanderers,"othersasUpdsakasorSrdvakas,"adherents andhearers." As soon as the number of convertsreachedsixtyGautamasentthemforth,eachina differentdirection,toproclaimtheLaw. Andforforty-fiveyearstheBuddhaandhisfollowerswent aboutteachingandpreaching.On oneoccasion the teacher wona thousand fresh disciplesbytheconversionofthreeleadersofasceticbands. Beforethese,onamountainnearGaya,hepreachedthe Fire-Sermon on the theme"everythingburns"(e.g.the fire of lust andlonging).From there he went with his crowdofbeggingbrethren toRajagriha,thecapitalofMagadha,wherehewasmetbyKingBimbisara,whopresentedto the brotherhood a beautifulgardenknownas Veluvana.Duringhisstayinthe northerncapitaltwoyoungBrahmans,bothpupilsofthepilgrimSafijaya,attachedthemselvesto theBuddha,with their 250companions.Thesewerethediscipleswhoaresooftendepictedas seated on either side of themaster,namely,12 THE WAY OF THE BUDDHASariputraandMaudgalyayana,But of all thepatronsandbenefactors of theearlybrotherhoodnone is morerenownedthanthe richmerchant,AnathapindikaofSravasti, who,foralargesum,purchasedfor the Buddha from Prince Jetaamagnificentpark,in which he hadbuiltavastVihara.Allmissionaryenterprisewascarriedoutinthedryseason,whilstthebuilding upoftheBhikshustookplaceintheViharasduringtherainyseason.Atlast,whennearlyeightyyearsold,theTatha-gatawastaken ill in theMangoGroveatPava,anddied atKusinara inthe easternpartof themarsh-land ofNepal,c. 477 B.C. Likeeveryrealreformer,Gautamaspoketo the soul of hisrace in thespeechof hispeople.Insteadof theclassicalSamskrit,heusedthehomelyPali,andenforced his lore withtypesandtropes.Butthesimplicityof the Buddha-Dharmaasapointingto the Path was notlongmaintained after themasters death. There soon arose a schism between the orthodox and theheterodox,andbythe time the second Buddhist Council was held,atVaisali,the two schools ofthought,theNorthernandtheSouthern,knownasHinaydnaandMahdydna,seemto havebeenrecognised.In the thirdcenturyB.C. a firm defender ofthe Tradition of the Elders(Sthaviravdda)wasfound in the son ofMaudgali, Tishya byname.Hesummonedthefriends of theorthodoxstandpointtoaCouncilatPataliputraontheGanges,INTRODUCTION 13the chief seat of theMaurya dynasty,foundedherebyChandraguptain 315 B.C. Atthis timeAsoka wasking,andhavingjust becomeaconverttoBuddhism,itwasdecidedatthis Councilthathisson, Mahendra,shouldbe sent asmissionarytoCeylon,where,thoughit died out inIndia,Buddhismhasflourishedeversince. MahendrasworkamongsttheSinghalesewas muchhelpedbyhissister,Saihghamitra,whobroughtfromBuddha-Gayaa branch of thegreatBodhi-treeunder which Gautama became 8ambuddha andobtainedNirvanam. ThissheplantedatAnura-dhapura,where it stilllives,thoughnow morethan2,100yearsold.The colossal ruins of Bharhutand Sanchi areevidenceof thespreadofBuddhismintheWest,anditseemstohavebeenintroducedintoKabulandKashmiraboutthebeginningoftheChristianera.Turningto the East it found itswayintoChina in the firstcentury,into Korea about372A.D.,into Burma about 450A.D.,andintoJapan552A.D.,but it does not seem to haveentered Siam before the seventhcentury.In the secondcenturyB.C. the schism in thesystemmadegreat progress,and for the firsttimewe find the Buddha raised to thepositionof a DivineBeing,and thehighest objectofperfection,not,astaught bytheTathagata,toattain tosaintship (Arhaitvam),buttobecome aWorld-Healer(Bodhisattva).Thisbeingwhether14 THE WAY OF THE BUDDHAangel,animal,orman is onewhoseKarmawillbringforth in a series otherbeingsofgraduatedgoodnessuntil Buddhahood itself is reached.Inmanyof thetemplesinCeylononemayseethepurewhitepictureorstatue ofMaitreya,theBuddhaof thefuture,nowaBodhisattva,seatedbesideGautama,Sakya-Muni.In the northerncountries ofAsia,whereMahayanism prevails,thetwoBodhisattvas mostgenerally worshippedareManjusriandAvalokitesvara.For alongtime Buddhism and Brahmanismexisted sidebyside inIndia,and it is noteasyto account for the decline of the former in thetenthcenturyand itsdisappearancein thethirteenth. At Ellora we still find caves andmonumentsbelongingtoBrahmans, Bauddhas,and Jainas. Andwe know from the recordof thetravels of aChineseBauddhapilgrimthat,even in the heart ofHinduism,Banarasitself,BrahmansandBuddhists werequite friendlyaslate as the seventhcenturyof the Christian era.ThisParivrajaka,named YuanChwan,whosedescriptionsare mostinterestingandimportant,left Chinain 629A.D. for thepurposeofvisitingIndia in fulfilment of a vow. After anabsenceof seventeenyearshe came back in 645A.D.,bringingwithhim 657 volumes of the BauddhaScriptures,besidesmanyrelics.Onething,atallevents,iscertain,namely,thata little more than a hundredyearsafter this aINTRODUCTION 15greatBrahmanical reformer arose in thepersonofSarikaracharya,whopreachedthe absoluteidealism of theearly Upanishads,and,thoughthere is noevidence ofpersecution,therecannotbe much doubt that Buddhism wasfoughtintellectuallyin all itsstrongholds.Then, too,wemustrememberthattheBrahmanshavealwaysshown a remarkableflexibilityindealingwiththepeople.It was at this time that the cultofKrishna,asanincarnation ofVishnu,becamesogeneral,and the Brahmanswouldhave littledifficultyinpersuadingmanythatGautamawasanotherincarnationofthesamedeity.Tofollowthepath pointedoutbythegentleascetic ofthe north wasalwayshard,even for the mostintellectual,anditmusthavebeenagreatrelief,especiallyto thecommonpeople,to believe thattheir teacher was a manifestation from abovewhowould listen to theirprayersandrenderhelpdivine.Onitsjourneynorthwardstheteachingof theTathagatawassubjectedto new andstrangeinfluences,andgradually assimilatedmany foreignelements. The most characteristic feature oflater Buddhism is thethoughtofBodhisattvas,the"heirs-apparent"ofBuddhahood,amongstwhomnone is more revered thanMditreya,themerciful,whowillbebornatKedumati,andwillbecomeBuddha under aNaga-tree,5,000yearsafterthepassingofSakya-Muni.Thisdivinity16 THE WAY OF THE BUDDHAis nowworshippedin China as KwanYin,andinJapanasKan-non,thegoddessofMercy.InTibet andMongoliathe mostprominent figurein the BuddhistpantheonisAvalokitesvara,theLordofVision,andthoughwemustnotwaittodealwiththeiconographyofLamaism,itmaybewelltomentionherethattheTibetanandMongolianfollowersof theLawhaveinventedallkindsofmechanicalcontrivancesbywhichprayers mayberepeated indefinitely.And this to one whomadenoclaimtodivinityandaltogetherignoredprayer!In1893wereceivedfromBurmaanillustratedBuddhistmanuscriptonpalm-leavesinBurmesecharacters,ashortaccountofwhichwillgivethereader anexcellent idea of NorthernBuddhism,though curiously enough,it is not the schoolto which the Burmese themselvesbelong.1From the form of the characters used theMS. isprobablymorethana hundredyearsold,andcontainsadescriptionofBauddhacosmologyaccordingtotheMahayanaschool. ItrepresentsaChakra-vala,or WheelofLife,with itsthirty-oneSattva-lokas for the sixspokes,i.e.dwelling-placesofsixclassesofbeingsrisingoneabovetheother,and distributedunderthreesystemsbuiltupin successive tiersbelow,uponand aboveSumeru,thegreatWorld-Hillandcentreof all.1ForadetailedreportoftheMS.see LesActesduXeCongrktinternationaldes Orientalistcs, SessiondeGeneve,1894.INTRODUCTION 17Accordingto this school allpossible placesofhabitation formigrating beingsarearrangedunder threeheads,and there are six forms ofexistence under whicheverythingthat has lifemust beclassed,the first twobeing good,thelast four bad. The three heads consist of(a)Naraka,Hell;(6)fourKama-lokas,Worlds ofDesire; (c) twenty-sixDeva-lokas, Heavens,dividedintosixDeva-lokas,orHeavensofbeingssubjecttosensuousdesires,sixteenRupa-lokas,or Heavens ofbeingswho haveacquiredtrueforms,and fourArupa-lokas,orHeavensofformless entities. The six formsofbeingorspokesofthewheelare : 1.Gods;2. Men;3.Demons;4. Animals;5.Ghosts,latelyinhabitants ofearth;6. Thoseundergoingtormentinthehells.One side of thepalm-leafbook consists of anarrativeofthesuccessivetiers ofheavenswhichareabovetheworldandof thedwellers threin,togetherwithmostof theKdma-lokas. Tuningoverthebook wefindthefirstfewleavesdevotedto an illustrated account of GautamastemptationbyMara;afterwhichcomesadescriptionofthe Navadatpool.Thispoolhas fourmouths,representedin thepicture,andguarded respectivelybythehorse,thedragon,thebull,andtheelephant.On theright, runningfromthese,isastreamwhichis forceduparockyprecipicetothe Himavantaforest,whence it rushes and isdivided into the fivegreatrivers of the world.18 THE WAY OF THE BUDDHAThen come picturesof theApsarasas,orheavenlynymphs.ThefourleavesbelowHimavatshowGautamasitting under thesacredBodhi-tree,whilearound,atthedifferentpointsof thecompass,arethesixteenplacesto which he went and where hepreached:Kapilavastuto thewest;Miktila tothe east;Rajagrihaon the north;Vaisali onthesouth,andtwelveothers,including Kausambi,Varanasi,andPataliputra.Then we have descriptionsoftheeighthotandtheeight coldhells,abovewhicharetheeightmountains,with Maha-Merutoweringaboveall,andthe SevenSeas.The most beautifulconceptionofdivinityknown toMahayanismis that of the BuddhaAmitdbha,i.e. Infinite and EternalLight,worshippedinJapanas AmidaButsu andin Chinaas Ometo Foh. TheJapaneseBuddhistbeginshisprayerwith :"NamuAmidaButsu[=Skt.NamoAmitabhayaBuddhaya],salutation to theLight Everlasting!"On the 18thJuly,1883,there died atTokyoa Buddhistpriest,namedKenjiuKasawara,who arrived inEnglandin1876,andbecameapupilin Sanskrit of the lateProfessor MaxMuller,from 1879 to 1882. Ofthis student from the Far East the Professorwrote :"His manners wereperfect:theywere thenatural manners of an unselfish man. As tohischaracter,all I cansayisthat,thoughIINTRODUCTION 19watchedhimfor alongtime,I neverfoundanyguileinhim,and I doubtwhether,duringthelast fouryears,Oxfordpossessedapurerandnobler soulamongher students than thispoorBuddhistpriest.Buddhismmayindeed beproudof such a man. . . ."I well rememberhowlastyearwewatchedtogetheraglorioussunsetfromtheMalvernHills,andhow,whenthewesternskywaslikeagoldencurtain,coveringweknewnotwhat,he said tome: That is whatwe call the easterngateofourSukhavati,the land of bliss. He lookedforward toit,and he trusted he should meetthere all whohadlovedhim,andwhomhehadloved,and that he shouldgazeon the BuddhaAmitabha,i.e. InfiniteLight."Even inTibet,where the transformation hasbeen mostcomplete,there is atouchingandbeautiful custom which cannot fail to remindus of theAngelus.AtLha-Sa,ontheapproachoftwilight,whenthe sunbeginstoset,all theTibetans cease from work and cometogethermen, women,andchildrenaccordingto sexandage,into theprincipal quartersof thecityandinto thepublic places. Formingthemselvesintogroups theyall fallupontheir knees andbeginto chanttheirprayersslowly,andintonessoft and subdued.Duringhis travels in Tibetthe Abbe Huewaspresentatoneor moreofthesegatherings,andhesaysofthem :"Lesconcerts20 THE WAY OF THE BUDDHAreligieux quiselevent du sein de ces reunionsnombreusesproduisentdanslavilleuneharmonieimmense, solennelle,etqui agitfortement surFame."Andnow,inbringingthis Introduction to aclose,wedo not hesitate tosaythat the mostlikelycause of therapid spreadof Buddhism isthepurityof its ethics. AsHerrSchmidttrulysaysl:"DieSittenlehredesBuddhaismus,inwelchersich einehelleEinsichtindieTiefendesmensch-lichen Herzens unverkennbar kundgibt,bildetdaher denschonsten Theil seinesSystems,undhat wahrscheinlich ammeistenbeigetragenihmEingangzuverschaffenundseineweiteVerbreit-ungzu sichern."1Memoires de I Acad. de St.Petersburg,VI.Serie,tomeii.,p.85.CHAPTER IBIRTH AND YOUTHACCORDING to the Southern Buddhists thegreatIndianteacher,whosecareerweare abouttosketch,wasbornonthefull-moon-dayof themonthofMayintheyear623B.C. Ontheotherhand,theusualchronologyoftheNorthernschoolfixes the date as 8thApril,1027 before theChristianera.Europeanscholars,afteracarefulstudyof the documents andinscriptions,havecometotheconclusionthatneitherofthesedatescanbetakenasaccurate,andthelatestresearchespointto theyear557 B.C. asbeingthe mostlikelytimeoftheBuddhas firstappearance.Asregardstheplace,however,all the authoritiesagreethat the birth occurred in the LumbiniPark atKapilavastu,acityaboutninety-threemiles north-east ofBanaras,ontheriverRohini,nowknownas Kohana. HisparentswereRajaSuddhodana and RaniMaya-devi,who ruledover theSakyasat the foot of theHimalaya.The namesgivento the child were SiddharthaGautama,and the Brahmans who lived at the2122 THE WAY OF THE BUDDHAcourt of Suddhodanapredictedthat if PrinceSiddharthashouldremaininthelife oftheworldhewouldbecomeamightymonarch,butthat ifherenouncedtheworldandchose the life of anascetic hewouldbecome aSammdsambuddha,orwhollyenlightenedone.Norwasitonlythepriestsandastrologerswhoprophesied concerningtheyoung prince. Manyyearsbefore the birth of theBuddhathereweremen and womenwho,dissatisfied with the religionofritesand worksastaught bytheorthodoxBrahmans,wentforthinto theforest tobealonewiththeEternal,andto foundareligionof theSpirit. Amongstthesegentleasceticswhodweltinbamboohuts,andwerecladin theskinofanantelope,was one named Kaladevila.ComingfromtheHimavantaforestsoonaftertheprincesbirth,thisParamahamsa threwhimself downattheboysfeet,exclaiming:"Trulythischildwillbecome acompleteand absoluteBuddha,andwillshowmankind thewayof salvation." Andthenhewept,becauseheknewthathewouldnotlive to see the fulfilment of hisprophecy.AtthisKingSuddhodanawasmuchalarmed,for he desired his son to become aworld-rulingmonarch. Sohehadthreepalacesbuilt for theprince,onefor eachof the three Indianseasonsthehot,thecold,andtherainysurroundedbywide and beautifulparks, groves,andgardens,inwhich wereexquisiteflowers,coolgrottoes,andBIRTH AND YOUTH 23lovelylakes.Here,bythelilyand thelotus,amongstthenoble of theland,theyoungprincelived,farfromthe toilandturmoiloftheworld,knowing nothingofpain,,disease,or death.Havingbeencarefullytaught bythebestpanditsof theday,hewasgiveninmarriageat theageof sixteen to his cousin PrincessYasodhara,thedaughterofKingSuprabuddha,andinduetimea son wasborn,to whomtheparents gavethename of Rahula. ThuspassedamidSuchsightsasyouthful poets dream,On summer evesbyhauntedstream,theearlymanhood of theSakya princeseemedtheperfectionofearthlybliss. Sofarasheknew,life could neverbeanythingbut"linked sweetnesslongdrawn out." Thepalacewas full ofmonuments toexquisitemoments;thegardenwasanEdenofdelights;andas,handinhandwith hisyoungbride,he crossed thebroad andbeautifulcarpetwhich Nature at her best hadspread,howcould heknowthat manwas bornto suffer andto die ?Allthathumaningenuitycoulddevisetokeephimfromknowingthe sorrows of theworldtheanxious father had done. Nobleyouthsandbeautiful maidenswere hiscompanions,andthesunnyhours werespentin music anddancing,archeryandsong.But,like other lads of lessexalted rank, Gautama had an insatiablecuriosity.24 THE WAY OF THE BUDDHAForfouryearshehadbeenwonderingwhatlaybeyondthepalaceand thepark,and atlast,whenhereached theageoftwenty,he resolvedtoescapethevigilanceof the attendants andtofind outforhimselfwhetherall life weresuchashe knew.In another worklwe have shown how theyoungrulerseyeswereopenedtothesternfactsofourhumanlot,andfromthatwemayperhapsventureto cite thefollowing:"In the course of hiswanderings beyondtheparksandgardenshe sawfour remarkablephenomena,which led him to meditatedeeplyonthenatureoflife,namely,anoldmanbowedbytheweightofyears,a sick man covered withsores,aputrefyingcorpse,anda venerable mendicantmonk."Thesefactshadsuch adepressingeffectuponhim,convincinghim notonlyof themortalityandrelativityof all humanknowledge,but alsoof the sadness and illusiveness oflife,that hethenceforthrenouncedallthepompsandvanitiesofstate,anddevotedhimselftotheinvestigationof the causes ofsorrow, death,andrebirth,andof the means to be used for their extinction.Like thevenerable monkwhoappearedtohim,heresolvedto leavetheworldandgoforth intothewilderness. Onenight,attheageoftwenty-nine,heleftpalace,wife,andchild,tobeginthe1IdealsoftheEast,p.3.BIRTH AND YOUTH 25life of a hermit.Havingcome to the riverAnoma,he cut off hislong,beautifulhair,andgavehisarms, trinkets,andhorse tohis faithfulChanna,charging himtotellthekingandPrincessYasodharawhathadbecome of him."Sevendayshestayedon the banks of theAnoma,changedhis raiment for that ofapassing beggar,and madepilgrimagetoRaja-griha,thecapitalof thekingdomofMagadha.Nearherelivedtwopandits,AlaraandUdraka,andtotheselearned menGautamajoinedhimselfas apupil. They taughtthat the soul couldbepurifiedand salvation obtainedbymeans ofprayers,sacrifices,andreligiousrites. Gautamaperformedall theceremonies,but failed to findpeace.Therewere, however,certain Brahmanswhopreachedmortification as thewayto salvation;so Gautama tried to liveaccordingtotheirrules,buryinghimselfinthethick forest ofUruvilva andpractisingthemostsevereausterity."Here,atBuddha-Gaya,fivedisciplescametohim,namely,Kondanfia, Bhaddaji, Vappa,Mahanama,andAssaji."Fornearlysixyearsthis littlecompanyremained in the Uruvilvaforest, until,onenight,after muchfastingandwatching,Gautamafainted andfell,hiscompanions supposinghimto be dead. Atlengthhe came tohimself,andsoon became convinced that asceticism was amistake. Whenhedecidedto takenourishment26 THE WAY OF THE BUDDHAregularlyhis followers wereoffended,and forsook him. Still the teacher went onponderingon thewaytoperfect enlightenment.Onemorninghebathedin the riverNairanjara,tooksomericefromthehandsof ayounggirlnamedSujata,andfelt refreshed andstrengthened.Thewholedayhespentin meditationbytheriversbank, and,towardsevening,wentandsatunderamighty Nigrodha (ftcus religiosa),ever sincecalledbytheSramanasBodhi,i.e.Enlightenment,where,at the end of sevendays,hebecametheSammasambuddha,wholly enlightened,andattained Nirvanam. Then he arose and wentto thefig-tree (Ajapala)."Underthis treeMara,thetempter,came tohim and said : Now enter Peaceeternal,Osublime one. Thou hast beholdenTruth,difficult toobtain,bringing joyandbliss,whichalone is revealed to thewhollywise.Whylingeronearth ? Mankindisgivenuptoworldlypursuits,andonlyfindspleasuretherein. Theeternalworld-order,thelaw of concatenation ofcause andeffect,it will notgrasp;it will nothear the doctrine ofdenyingthe will tolive,ofcurbingthepassions,andofthewaytosalvation.Abstain,then,fromproclaimingthedoctrine,andentereverlastingPeace !"Get theehence,Wicked One! said theBuddha. I shall notenter eternal Peaceuntilthesavingdoctrine isfirmlyrootedintheheartsBIRTH AND YOUTH 27ofmyfollowers,until I have madedisciples,who,when I amgone,shallpreachthewayofsalvation to all suchas arepureinheartandofgood-will,sothattheTruthmaybespreadabroadover the wholeworld,to thejoyandblessingof allpeopleto theweal,comfort, andsalvationofgodsandmen."Thenthetempterleft him. Butthe Buddhastayedthree weeks more under thisfig-tree,enjoyingthebliss ofemancipation,andperfectingin all itspartstheteachingof theenlightened.Duringthesetwenty-eight dayshe wasquitealone,and took neither food nor drink. Thenhe arose andsaid :"Openis thegateof salvation;whoso hathears,lethimhearthe doctrineandbelieve !"Accordingtotradition,theresolution tostayintheworldandpreachemancipationwastakenbythe Buddhaupontheentreatyof one of thedevas,orgods,who,likemen,were in need ofNirvanam."Let the teacherpreachthe doctrine,"said BrahmaSahaiiipati,"there arebeingswhose mentaleyesare darkenedbyscarcely anydust,but iftheydo not hear thetruththeycannot attainemancipation.Thesewill understandthe doctrine."Curiously enough,the firstpeopleto formthemselves into a brotherhood ofwayfarersortravellers on thepathwere those same fiveasceticswho left Gautamabecausehe hadgiven28 THE WAY OF THE BUDDHAupself-mortification.Hearingof the death ofhis oldfriendsAlaraKalamaandUdrakaRama-putra,the Buddhathoughtit best to wend hiswaytoKasi,the sacredcityknown to us asBanaras,andhere,in theMrigadavaforest,hehappenedtomeettheYogis whomhehadknownbefore. Atfirsttheywerenotat all inclined tofollow theteacher,astheylookeduponhim asanapostate;but thedignityof hisappearance,andthe look ofpeace uponhisbrow,hadsuchapowerfuleffectuponthem, that,againsttheirwill,theymade obeisance and hearkened untohis words.CHAPTER IITHE FIRST SERMONHERE,inthedeer-parkIsipatanaatBanaras,thefounder of thegreatestmonasticsystemin theworldpreachedhis first sermon to these fivedwellers intheforest; and,inthewholehistoryofBuddhism,nothingis moreimportantthanthisopeningdiscourse. It tells ofMdrgaandNirvdnam,theWayandtheGoal,and,asapurelyethicalideal,has never beensurpassed.TheaddressispreservedtousinthePalitextofthatpartof the BauddhaCanonknownas the SutraPitaka,its titlebeing Dharmachakrapravartana-Sutra, which,byinterpretation,is :"Proclamation of themoralworld-order," or,"Speechonthe foundationoftheKingdomofRighteousness."IntheBritishMuseumthere is anunusuallyfinemanuscriptof this Sutra onspecially preparedpalm-leaves."There are twoextremes,"said theBuddha,"whichthemanwhohasdevotedhimselfto thehigherlifeoughtnot to follow : the habitualpractice,ontheonehand,ofthosethingswhereoftheattractiondependsuponthepassions, especi-2930 THE WAY OF THE BUDDHAallyofsensuality,alowandPaganwayof seekinggratification, unworthy, unprofitable,and fitonlyfor theworldlyminded;and the habitualpractice,ontheotherhand,ofself-mortification,which is notonly painful,but asunworthyandunprofitableas the other."But theTathagatahas discovered a MiddlePath,whichavoidsthesetwoextremities,apathwhichopenstheeyesandbestowsunderstanding,which leads topeaceofmind,to thehigherwisdom,to fullenlightenmentin aword,toNirvanam. And this is the NobleEightfoldPath ofRightviews,Aharmlesslivelihood,Highaims,Perseveranceinwell-doing,Kindlyspeech,Intellectualactivity,andUprightconduct,Profoundmeditation."Naymore,OBhikshus;theFirstTruth,thetruth aboutsorrow,is this : birth is attendedwithpain,and so aredecayand disease anddeath. Union with theunpleasantispainful,andseparationfrom thepleasant;andanycravingthatisunsatisfiedisaconditionofsorrow.Now all thisamounts,inshort,tothis,thatwherevertherearetheconditionsofindividuality,therearetheconditionsofsorrow."Thecauseof sorrow is the thirst orcravingwhichcausestherenewalofindividualexistence,isaccompaniedbyevil,andis everseekingsatisfaction,nowhere,now there. That is tosay,THE FIRST SERMON 31thecravingeither for sensualgratifications,orfor continuedexistence,or for the cessation ofexistence. This is theNoble Truthconcerningtheoriginofsorrow."Deliverancefromsorrowis thecompletedestruction,thelayingaside,thegettingridof,thebeingfreefrom,theharbouringnolongerof thispassionate craving.This is the Noble Truthconcerningthe destruction of sorrow."Thepathwhich leads to thedestruction ofsorrowisthis NobleEightfold Pathalone,namely,rightviews,highaims,kindly speech, uprightconduct,a harmlesslivelihood,perseveranceinwell-doing,intellectualactivity,andprofoundmeditation. This isthe NobleTruth of thePathwhichleads to thedestruction of sorrow."lNow,it is clear that in this doctrine of theMiddlePathandoftheNobleTruthswehaveanideal to beattained in this life. It is a schemeof salvation"withoutanyof therites,anyoftheceremonies,anyof thecharms,anyof thevariouscreeds,anyof thepriestly powers,without evenanyof thegodsinwhommenso lovetotrust." Butinordertorealisethesignificanceof thissomewhatreconditemessage,oneso aliento allWestern modesofthought,itmaybewelltoglanceatthehistoryofreligion andphilosophyinIndiabeforethetimeoftheTathagata.1Withslightmodification this is the translation of ProfessorRhysDavidsinthe S.B.E. Series. For a metrical version seethepresentwriters Idealsof theHast, p.15.CHAPTER IIIINDIAN THOUGHT BEFORE THE RISE OPBUDDHISMTHEcourse of Indianreligiousdevelopmentmaybe divided into threeperiods: the oldVedic,fromabout 4000 to 1000B.C.,theyoungVedic,andthataftertheVedas,from 1000to 500B.C.In thehymnsfound in the oldest book ofAryavarta,andperhapsof the wholeworld,namely,theRigveda,wehave arichlyevolvedpolytheismwhereinthegodsarebutthinlyveiledpersonificationsof natural forces. Forinstance,Varuna thefirmament,Ushas thedawn,Surya,Savitar, Mitra, Vishnu,and Pushan thesun,VayuorVatathewind,Indrathestorm,Rudrathefalling lightning,Parj anya therain,andAgnithefire. Allthephenomenaofnatureare,infact,effects ofbeings highandmighty, yethumanenoughto be bribedbyofferingsandinfluencedbyflattery.Neverthelessthere aretraces of doubtandunbelief even in the most ancientperiodof Vedicliterature, and,alongwith scorn of the world32BEFORETHERISEOF BUDDHISM 33ofgodswe find adeeper,morephilosophicalview ofthings.Onepoetexclaims :Theriddleoftheworldproclaimitboldlyhewhocan !Whomadetheheavens,then? andwho,forsooth,quick-feeling man?Nogodswere there tosay: whothen canknoworhalfforetellTheunravellingofthismightyuniversalspell?WhetherbyWillorofNecessityarosethisearth,Heofhighheavenalonecantell,whoknows nor deathnorbirthOrhaplyeven Heknowsnot !Inanotherpartofthesamehymnweread :InbreathlesswaitingbreathedtheSelf-Profound!Anotherpoet,towards the end of alongandlofty song, compresseshis view of theUnityoftheUniverseintotheshortbutprofoundlysignificantwords :EkamSatviprdsbahuddvadanti.Thatwhichisever-Onetheseerscallinmanyways.The oneness of allBeing havingonce beengraspedbytheRishisoftheoldVeda,itwaslefttothesingersoftheyoungVedicperiodtodefinethisunity.Variousattemptsweremadeto expressthis Eternal. Sometimes it wasPrajdpati,Creator;sometimes Purusha andPrdna,MindandLife. ButthebestofIndias thinkersfoundthekeyto Natureas awhole in thecontemplation of the innerlife,andin the later literature34 THE WAY OF THE BUDDHAknownasJBrdhmanasandUpanishads wefindtheMononexpressedas Brahman,Prayer,and Atman,Self. Asdistinguishedfrom all that comes andgoes,from thebecomingand thechanging,theSelf is that which abides. It is"the seer inseeing,thehearerinhearing,andinknowingtheknower,"andyetit is notfoundbyknowledge,butbyretirementinto oneselfinintensemeditation.This was thepureidealism ofYajnavalkya,whichwasfollowedbythepantheism,cosmogon-ism,andtheismofthelaterVeddnta,theatheismof theSdmkhya system,and theapsychismofBuddhism.Thus,toappreciatethefirst sermonorprogram-speechof theBuddha, wemustbearinmindthemain tenets of Brahmanism. First of all thereis the doctrine ofKarma,accordingto whicheverymanhasshapedhimself and his fatebyhisown acts in former states ofexistence,andwill,at the end of thislife,behappieror lessfortunatein future forms of existence. Metempsychosismeans that amanwill be bornagainmanytimes afterdeath,rebirthonly ceasingwhen thegreat goalisreached,namely,unionwithBrahman,thesupreme Spirit,fromwhomall souls and allthings proceed.Andhere wemustrememberthataHindu whobelieved in thewell-nigh universally accepteddoctrine of Karmawasfirmlyconvinced of theBEFORETHERISEOFBUDDHISM 35righteousnessof the constitution ofthings,hisquestbeingonlytofindthebestwayofreachingamorefavourable existencewheneverheshouldbe bornagain.The means.generally employedfor the attainment of this end wereofferings,penance,andreligiousceremonies,which couldonlybeperformedwiththeactivehelpofpriests;andthisledtodependenceuponacasteofpriests,theinevitableresult of whichwasanunspiritualritualism.Now,when Gautama the Buddhaarose he at once admitted thereignoflaw,theforce of Karma; but,heargued, accordingtothesamelawofself-determination,allextraneousaidwasworsethan uselesseverymanmustbehisownsaviour.Hence,asthefirstself-saviour,his owndesignation Tathdgata,i.e. onewalkingas he will. Nosacrifice,nopriest,not even asuperhuman being,onlyhis ownforceofcharacter,canfree amanfrom thesorrow-bringinglust oflife. Whenonce,through knowledgeof theworthlessness ofexistence,alllonginghas beenrooted outandeverybondbroken,that state isreached wherein action can nolongercondemnto new life. In aword,Nirvanam is attained.Andit is becausetheNobleEightfoldPathis theonly wayto this attainment that itplayssoimportantapartintheTathagatasteaching.Inasmuch as he did not concern himself withthequestionoforigins,with the rise andfall oftheworld,andhadnoconceptionofGod,many36 THE WAY OF THE BUDDHAstudentsholdthattheBuddhais notentitled tobelookeduponasareligiousteacher. Nevertheless wemustnotforgetthat hetaughtwhatheconsideredto be theonlywayto salvation;andso weareperhaps justifiedincallingBuddhism"areligion."CHAPTER IVTHEBHAGAVAD-GITAHAVING thusbrieflysketched the course ofreligious thoughtinIndiaupto the fifthcenturyB.C.,let usnowmoreparticularlyconsiderwhatwas said about the two Buddhistconcepts parexcellence,namely,thePathandNirvdnam,beforetheTathagataarose. Forthispurpose wecannotdo better thanconsultaworkheldsacredbyallsects andcastes ofHindus,one which is readwith almostequal pleasurein the Eastand inthe West.TheBhagavad-Gita,orSongCelestial,towhichwerefer,is a dramaticpoemfound in thegreatAryanepicknownastheMaha-Bharatam. Thespeakersinthedialogue,ofwhichthepoemconsists,are the twoprincipal personsof theepic,viz.ArjunaandKrishna,andthe realmeaningof thestrugglebetween the Pandavas and theKurus for thekingdomofHastinapurais theworld-old war between thespiritualand thematerial,lightanddarkness,goodand evil. Inthis work there are two references to Nirvanamandsix to the Path.3738 THE WAY OP THE BUDDHAArjuna,representingthe humansoul,asks :"Whichofthetwowaysis thePaththatleadsto salvation ? Tellmedefinitely!"Krishna,the DivineBeing,answers :"As I havealreadytoldthee,SinlessOne,thereis intheworldatwofoldWaytoperfection:that of theSamkhyas, by knowledge,and thatofYoga,orpurification, byaction"(iii. 2,3).Again,the Adorable saith :"As men honourme,and in thedegreeinwhichthey turntome,soI honour them.Everywhere, Partha,there are menwho walkmyWay"(iv.11).Arjuna:"Whichway,Krishna,doesthatmanwalkwhoindeedhasfaithbutdoesnotcontrolhimself,whoseheartisnotfixed and reaches noperfection?"Does hedisappear,as a clouddrivenbythewind? Is herejectedalikebythis world andthehigherworld, becausehewalkswithuncertainstepandwithoutexperienceupontheroad thatleads to Brahma?"Krishna :"Prithas son ! he does not vanish eitherfrom this world or from the next;fornone,friend,whoactshonourablygoesto destruction."Whoever vacillates indevotion,after hehas reached the heaven of thejustand dweltthere for numberlessyears,will bebornagaininthehouseofagoodandnobleman.THE BHAGAVAD-GITA 39"Or he comes into the world in thefamilyof wise andpious parents (Yogis).But in thiscorruptworld such a birth is difficult of attainment."There his natureagainreceives the wholementalorganisationwhich he hadacquiredinhis former state ofexistence,andhe still strivesafterperfection."Fortheinstinctsofformerincarnationsagainurgehim,evenagainsthiswill. WhoeverstrivesafternothingelsebutknowledgeofGodthroughunion with theHighestevengoes beyondthedoctrine."AndtheYogiwhostrives with all hismightafter theDivine,who is free fromsin,and hasgot experienceinmanyincarnations,treads atlast thehighest path" (vi. 37-44)."Ishallshortlydescribethewaywhich knowersof the Vedascall thewayofimmortality,whichthose walkwhocontrol themselves and are freefrompassion,and which those choose whodedicate themselves to aholylife."Whosois steadfastinkeepingshutthegatesof hissenses,hashis heartinhispowerandregulates hisbreath,utterstheholy6m,whichmeansthe OneEverlastingBrahma,and thinks of mehetreads thehighestPath whenhequitsthebody" (viii. 11, 12,13)."Thesetwoways,thelightandthedark,areknownas theeternalwaysof the world. One40 THE WAY OF THE BUDDHAleads to no return;on the other roadonedoescome back"(viii. 26).IamtheWay!"(ix.18)."Now it is clear from these instancesthat,before the time of Gautama the doctrine of thePathwasone,thegoalof whichwasunionwiththe Divine.And,from the citations whichfollow,weshall find that the wordused for theexpressionof this unionwasNirvdnam.Krishna :"This is the oneBeingof Brahma. Whosohasattainedtothis,OsonofPritha! is nolongersorrowful. Whoeverkeepsthis to theend,atthehourof deathentersNirvdnam,Brahma,theDeity" (ii. 72)."Whoever ishappyand contented withhimself,and finds illumination inhimself,such aYogiis onewithBrahma,andfinds Nirvdnaminhim."The Bishis whose sins aredestroyed,whosedoubts areremoved,whopossessself-controlandrejoicein the welfare of allthings living,attainNirvdnaminBrahma."Whosoever is free from lust andangerhascurbedhisnature,controlshisthoughtsandtrulyknowshimself,attains Nirvdnam in Brahma"(v.24,25,26),CHAPTER VTHE DHARMAPADAMLET us nowcomparewith theBhagavad-Gitatheoldest, richest,andmostbeautiful collectionof theTathagatassayingsknown as Dharma-padam,orFootstepsof Truth.Thiswork,whichconsistsof 423versesdividedintotwenty-six chapters,is the mostperfectmirrorofBuddhistthoughtandfeeling.Itformspartof the Southern BuddhistCanon,the so-calledTripitaka,i.e. ThreeBaskets,in the Palilanguage.This canon existed before the thirdgreatCouncil,whichwas held atPataliputrainthereignofKing Asoka,about242 B.C. It consists ofthreeparts: theVinaya,Sutra,andAbhi-dharma;the first andsecond,dealingwith disciplineand saws of the Law or Words of theMaster,beingtheoldest,theAbhidharma-Pitaka,whichtreats ofmetaphysical questions, beingofcomparativelyrecent date.From the first sermon atIsipatanawe havealreadylearned the Buddhas viewsconcerningthewaytoemancipation,buttheDharmapadam,whichbelongsto theSutra-Pitaka,has awhole4142 THE WAY OF THE BUDDHAchapter (20th)devotedtothePath,thesonorousslokas of whichcan well beplacedsidebysidewiththose of the Gita.TheWayIneightfoldformtheperfectPathisseen;Itspillarsarethefourtruthsofourcreed :Renunciationis thebest,Iween,Andvisionforamanthehighestmeed.Thewayis this : thereisnoneelsethatleadsAlongthespiritscoruscatinggleam.Therestisdarkness : treadthispath,noweedsImpede! TheworldisMarashideousdream !Yea,walkthisway,andsorrowsendis near.WhenfindingrestImadethepathwayclear !Endeavourisyourduty,andtheWayTheBuddhasshowwillfreefromalldecay!"Thethingsthatarewilldisappear."WhoseesThistruth,isharrowedbythebirth-decrees."Theworldis full of sorrow." AndwhosoSeesthis iswearyof this life ofwoe."Dependentis ourevrystate." ThemanWhoknowswillholdmostlooselyallhecan !WhosointimeofstrengthdoesnotaspireButdroopsandfaints,isvision-blurred.EnquireTHE DHARMAPADAM 43Ofhimwhoknowsthetruth,whosteelshissoulAnd tames histhoughts,and has hisbodyincontrol.Tosuchilluminationcomes,hewinstheway.Hisstrivingleadstogrowthandbrightestday.Befree, Bhikshus,fromallgainandgreed;Forlustis likeaforestruntoseed!Solongasyearningrulesourhumanlife,Theheartis fetteredandis tornbystrife.tearawaythislonging,mounttheCrestThatleadstoourNirvanamshighestrest !"Inwinterhere,insummerthere,Idwell;"Sosaysthefool,notheedinglife slastknell.Andthougha man have wealth and love theworld,Apacecomesdeath,whenalltonaughtishurled !Norfather, son,nordearestfriendavailsWhendeathdrawsnigh,andlordlylife allpales!Thewiseandworthyman,whenfacingdeath,UntoNirvanamyieldshis latestbreath !Thus,thegreatdifferencebetween,the Brahmanand the Bauddha doctrine of the Pathis, that,in the onecase,the traveller mustseek andobtaindivinehelp,whilstintheotherhemustworkouthisownsalvation,relyinguponhimselfalone.44 THE WAY OF THE BUDDHATheeightpartsordivisions oftheNoblePath,as describedbythe Buddhain his firstsermon,cannotbereachedandrealisedallatonce.Theyare to be understoodonly bythose who havetaken thefollowingfourstepsorstagesof theWay, namely:(a)"Enteringthestream,"i.e.Conversion,which followsuponcultivation of thesocietyofthegood,hearingtheLaw,enlightenedreflexion,and thepracticeof virtue. The unconvertedman isfoolish,is under the influence ofsin,ofenmity,andofimpurity;but ifbyoneormoreof the saidmeanshehasbeenenabledtounderstand the Four Noble Truths he becomes converted,andrealises the firststage.(6)The nextstepis that of those who willonlyreturnoncetothisworld. Theconvertwhois free fromdoubt,andfrom the illusions of theEgoandofritualism,is successful at thisstage,reducinglust, hatred,andvanitytothe smallestproportions.(c)The thirdstageis reached when there isno return to this world. The last remnants ofsensualityand malevolencehavingbeen de-troyed,therearises,inthebreastofsuchashaveattained tothis,not theslightest egoismor ill-wishing.(d)Atthe laststage,thatoftheArhats,thereisperfectenlightenment: nopride,noignorance,noself-righteousness!THE DHARMAPADAM 45Of the ten fetters which bind the travelleron the Path viz. the illusion of self-consciousness, doubt,trust in rites andceremonies,sensuality,hatred,love oflife,longingafterheavenlylife,pride,self-righteousness,andignorancethemanwho has broken the first five is anArhat,and treads the fourthstageof the NobleWay,whilst the Buddhistwhohas overcomethem allarrives at thesupreme goalNirvanam. Andnow weareinapositiontosay whatthis summumbonum of Buddhism is. Before thepublicationofthePalitextoftheSouthernCanonitusedtobethoughtthat,inasmuchasthewordis derivedfromthenegativeorprivativeparticlenis,"out,"andvd,"toblow,"itmustmeanextinction. Butwehavealreadyseenthat,eveninBrahmanism,it wasnotaquestionofbeing"blownout,"butrather themergingof the individual soul in theOver-Soul,or Brahma. InBuddhism there canbenoquestionoftheextinctionofasoul,but onlyof the loss of thepowerof Karmaover the fiveskandhas,faculties orqualitiesof which thehumanbeingis said to consist. Andwe mustrememberthat Nirvanamisastatetobeacquiredinthis life.Fromwhat wenowknow of theTathagatasteaching,it is clearthatthis,themostimportantwordin hissystem,canmeannothingelse thanthe extinction of that sinful andgraspingstateof heart andmindwhich,accordingto the law46 THE WAY OF THE BUDDHAofKarma,leads torenewedindividualexistence.In otherwords,the Arhat who has become anAsekha,andattainedNirvanam,is oneof"rightviews,highaims,kindlyspeech,uprightconduct,aharmlesslivelihood,perseveranceinwell-doing,intellectualactivity,andprofoundmeditation."Unlike the/xecror???of Aristotle andtheaureamediocritas ofHorace,theMajjimdPatipadd,orMiddlePath,oftheBuddha isnotonlythehappymeanbetweentwoextremes,butthesolewaytoemancipation.This is evident notonlyfromthe firstsermon,but from several verses of theDharmapadam,whereofthefollowingis themostcharacteristic :"Pathavyaekarajjena saggassagamanenava,sabbalokadhipaccena sotapattiphalamvaram"(178)."Better thanearthly lordship,thejoysofheaven,and thegainof thewholeworld,is thefirststepontheroadto holiness."Like allteachingintheEast,the Indian mastersdoctrineoftheNobleEightfoldPathisillustratedand enforcedby parables. Amongstthese husbandry playsanimportant part.Gifts arelookeduponasseedwhich is sowninthe field ofhumanity,andespeciallyinthatpartof itwhereweeds are leastfound,namely,the BrotherhoodoftheChosen,fromamongstwhomthethornsandthistles ofhatred,passion, vanity,andpainhavebeenrootedout. Oneof theworstweedsof theTHE DHARMAPADAM 47rice-fields is theBirana-grass,theroots ofwhichgo deeplyinto theground,so that it is almostimpossibleto tell whethertheyhave all beenwhollytakenaway.This weed is astandingemblem of Trishna theburning yearning,theluridlustoflife.Metempsychosisis theOcean,itsever-breakingwavesarethebirths,thefoamonthewave-crestis thisperishable body,andthe further shore isNirvdnam,CHAPTER VITHEMASTER,THELAW,AND THE ORDEEAsalreadystated,the sacred books of theBuddhists are known asTripitaka,or ThreeBaskets. Thescopeofthisworkdoesnotpermitus togomuchbeyondthe firstbasket,Sutra-Pitaka,whichcontainsthesayingsofthemaster.TheothertwoPitakas,calledVinayaandAbhi-dharma,deal withdisciplinaryandmetaphysicalmatters,and can be butlightlytoucheduponhere.Soonafterthedeliveryof thediscourseonthekingdomofrighteousness,notonlythefiveforest-dwellersalreadymentioned,butmanyothers,expressedawishtobecomedisciples.Thenit wasthat the Buddha instituted the Noble Order oftheYellowRobe,receivingthemwiththewords :"Comehither,brethren. Wellproclaimedis thedoctrine : Henceforthwalk inrighteousness,toputanendto all sorrow!"Amongstthe first membersof theSamgha,asthe brotherhood iscalled,were the masters sonRahula,his cousinAnanda,Devadatta,another48THEMASTER,LAW,ANDORDER 49cousin,Upalithebarber,and Anuruddha themetaphysician.Besides these the most distinguishedof thediscipleswereSariputra,Maud-galyayana,andKasyapa.Livingboth involuntary povertyand aswanderersupontheface of theearth,theTatha-gatas followers have ever since been known asEhikshus,"beggars,"orSramanas,"ascetics,"andParivrdjakas,"pilgrims."But besides themonksthemselves,thereweremanywho,thoughunwillingto enteranymonasticorder,professedadherence to theTathagatasteaching.Thesewereallowed to become Buddhists asUpdsakas,orlaymen. Originally postulantsfor admissioninto theSaihghawere receivedbythe Buddhawiththesimplewords :"Bea Bhikshu."Afterwardsbya recital of theTrisarana,orformula of the threeRefuges:"Itakemy refugeintheEnlightened(Buddha).I seekrefugeintheLaw(Dharma).ItakemyrefugeintheOrder(Samgha).3But,in the course oftime,all kinds of unfitpersonswished to becomemembers,so that theleader felt it desirable to institute a form andmanneroforderingofnovicesandelders.TheSamgha,then,is the union of all thosewho,astruefollowersanddisciplesoftheBuddha,haveleft theworldandenteredtheNobleEightfold PathofEmancipation andSalvation.Every50 THE WAY OF THE BUDDHAone,withoutdistinction ofrank,sex,orposition,whois freefromthedisabilities laiddownbytheteacher,andwhohasearnestlyresolvedto striveaftersalvation,iscompetenttojointheSamgha.Thenoviceenters first asapupil (Samanera),andhas topass throughaprobationaryperiodundera teacherwhomhemaychoosefromamongthebrethren. Inthecaseofadults whohavealreadybelongedto another monasticorder,thetimeisfourmonths;in that ofminors,untiltheyhaveattainedmajority.In all othercases itdependsuponthejudgmentof the teacher and theprogressofthepupil.Fromthedaythe Samaneraputson his robeheundertakes all theobligationsofthebrethren.He mustwhollyrenounce allworldly pursuits,musttakethetenvows,zealouslydevotehimselfto thestudyof thedoctrine,faithfully complywiththe rules of theOrder,andstrive after onethingonlytheemancipationofheartandmind.Now,the tenvowsare thefollowing:1. Ivowneither to hurtnorto killanylivingthing.2. Ivowto takenothingthat is notgivenmewillingly,or that does notbelongto me.3. Ivowto liveinabsolutechastity.4. I vow thatIwillalwaysspeakthetruth,willbelienone,and willneither cheatnorcalumniate.5. Ivowthat I will neither take animal foodnorintoxicating liquor.THEMASTER, LAW,ANDORDER516. Ivowtoeatonlyattheprescribedtimes.7. I vow to abstain fromdancing, singingworldly songs, visitingdramatic showsandconcerts,andfrom all otherworldlypleasureswhatsoever.8. Ivow,renouncing vanity,togive uptheuse of ornaments ofeverykind,as well as ofscentedwatersandoils.9. Ivowthat I will shunthe useof luxuriousbeds,andwillsleeponahard,lowcouch.10. Ivowthat I willalwayslive involuntarypoverty.Theeightpartsof thesublimepathwhichthepupilhas to treadare,asalreadymentioned :1.Rightviews;free fromprejudices,illusion,andsuperstition.2.Highaims;pressingforwardtothehighestgoal,asbecomesanobleandenlightenedbeing.3.Kindlyspeech;simple,faithful,true.4.Uprightconduct;peace-loving, straightforward,andpure.5. Harmlesslivelihood;such asbringsharmto noliving thing.6. Perseverance inwell-doing;setonlyuponovercoming ignorance,thepassions,andthewillto live.7. Intellectualactivity;alwaysdirected torule anddoctrine.8. Intense reflexion;the mindbeing whollywithdrawn from thethingsof time andsense,52 THE WAY OF THE BUDDHAtheresolutionofthewillandofself-consciousnessin Nirvdnam.But to follow this NobleEightfoldPath ishard,and canonlybe doneby overcomingthefollowingten"fetters,"whichare everreadytobindtheunwaryBuddhist :1. The illusion that theEgo, individualityorthesoul,is immortal.2. The doubt that there is a moral world-orderandawaytosalvation.3. Thesuperstitionthat externalreligiousrites,prayers,sacrifices,hearingsermons,relic-worship, pilgrimages,and other ceremonies canleadto salvation.4.Sensualityandevilpassions.6.Hatred,malevolence toward ones fellows.6. Loveofthelife ofthisworld.7. Desire of afuturelife,whetherinheavenorparadise.8. Pride.9.Superciliousness.10.Ignorance.TheSamanerahavingbeenproperlyinstructedin theperformanceof all theseoaths,duties,andregulations,andhavingfinishedhisprobationarycourse free fromreproach,isdulyreceived(upasampadd) bytheThera,or seniormember,ina fullchapterof thebrethrenas afullmemberof the Order(Bhikshu, Sramana).No candidate can be admitted until he isTHEMASTER, LAW,AND ORDER 53twenty,norwithouthisparentsconsent. Whenhe has shown anadequate knowledgeof theTripitaka,or ThreeBaskets, of whichtheBuddhistcanonconsists,thepostulantisprovidedbyhisfriends with thecompleteoutfit of amendicant,namely,thefollowingeightsacredutensils :1. Apieceofyellowclothofrectangularshape,foldedmanytimesand wornovertheleftshoulder,withtheendshangingdownbehindandbefore.2. Apieceof cloth wornround the loins andreachingto the ankles.3. Asquare-shapedcloth,yellowliketheothers,thrown cloak-fashionoverthechest andshoulders,andcomingdownas far as theknees.4. A"beggingbowl,"wornsuspended byacordround the neck. It is like alargecircularsoup-tureenwith aroundedbottom,andhas nolid. Thismustbe carried roundevery morningtoreceivethealmsofthepious.5. Aleatherngirdle,usedforbindingonNo. 2.6. A short-handledaxe,used forsplittingfirewood,etc.7. Aneedle.8. A strainer orwater-dipper;anapparatusforfilteringthe water which hedrinks,so thathemaynot,evenunwittingly,takeanimallife.Notinfrequentlythere is added a lotus-leaf-shapedfan,madefromasinglepalmfrond,withanedgingofbambooorlightwood,andfurnishedwith ahandle fashioned like the letterS.The64 THE WAY OF THE BUDDHApalmfromwhich this leaf istaken,is also thatusedfortheMSS.,namely,theTalipat;hencethenameofTalapoinsgivento theBhikshusbytheearly Portugueseadventurers inBurma. Whenheattends ameetingatwhichwomenarelikelyto bepresent,everyBhikshumusthavethisfan.CHAPTER VIITHE DISCIPLESWE are now in apositionto understand theUpasampada-Kammavaca, beingthe Buddhistmanual of the form and manner oforderingofelders andnovices, sometimes,though wrongly,describedas"priests anddeacons." Thelate SirFrederic Dickson thus describes an ordinationservice atwhichhewaspresent:"InMay1872 I was invitedbymylearnedfriend andpandit KewitiyagalaUnnanse,of theMalwatteMonasteryinKandy,to bepresentatanordinationservice,held,accordingtocustom,on the full-moondayof Wesak(May, June),beingtheanniversaryof thedayon whichGautama Buddha attainedNirvanam,B.C. 543.Igladlyavailedmyselfof thisopportunityofwitnessingthe celebration of a rite of whichEnglishmenhavebutlittleknowledge,andwhichhasrarely,ifever,beenwitnessedbyanyEuropeaninCeylon.Nothingcould be moreimpressivethan theorderandsolemnityof theproceedings.It was5556 THE WAY OF THE BUDDHAimpossiblenot to feel that theceremonywasbeingconductedpreciselyas it was more thantwothousandyears ago.Thechapter-house(Sinhalese,P6ya-ge)is anoblonghall,withrowsofpillars forminganinnerspaceandleavingbroad aisles at the sides. Atthetopof this innerspacesat theagedAbbot(Sinhalese,MahaNdyaka),aspresidentof thechapter;on either side of him sat the elderpriests,anddownthesides sattheotherpriests,in number betweenthirtyandforty.Thechapterorassemblythus formed three sides ofanoblong.Thepresidentsat on cushions andacarpet;the otherpriestssat onmatscoveredwithwhitecalico.Theyallsatcross-legged.Onthefourthside,atthefoot,stoodthecandidates;behindthepillarsontherightstoodthedeacons;the left wasgivenupto thevisitors,andbehindthe candidates at the bottom was a crowd ofBuddhistlaymen.To form achapterfor thispurpose,not lessthantendulyordainedpriestsarerequired,andthepresidentmustbe of notlessthantenyearsstandingfromhisUpasampadaordination. Thepriestsattendingthechapterarerequiredtogivetheirundivided,unremitting,and devout attentionthroughoutthe service.Every priestisinstructedtojoinheartandmindintheexhortations,responses,formulas, etc.,and to correcteveryerror,lesttheoversightofasinglemistakeTHE DISCIPLES 57shouldvitiatetheefficacyoftherite.Previouslyto theordinationthecandidatesaresubjectedtoa strict andsearchingexamination as to theirknowledgeof the discourses of.theBuddha,theduties of apriest,etc. An examination andordinationis heldonthefull-moondayinWesak,andon the threesucceedingPoyadays,ordaysofquartersof the moon."THE ORDINATION SERVICE"Praisebetotheblessedone,theholyone,tohimwhohas arrived at theknowledgeof totaltruth !"Thecandidate,accompanied byhistutor,inthedressofalayman,buthavingtheyellowrobesofapriestinhisarms,makestheusualobeisanceandofferingto the Presidentof thechapter,andstanding says:"Grant meleave tospeak.Lord,graciouslygrantmeadmissiontodeacons orders." Kneelsdown."Lord,Iprayforadmissionasadeacon.Again,lord,Iprayfor admission as a deacon.A thirdtime, lord,Iprayfor admission as adeacon. Incompassionforme, lord,take theseyellowrobesandletmebeordained,in ordertothedestructionof allsorrow,andinorderto theattainmentof Nirvanam." Toberepeatedthreetimes. ThePresidenttakes thebundle of robes."Incompassionforme, lord,givemethose58 THE WAY OF THE BUDDHAyellowrobes,and let me beordained,in orderto the destruction of allsorrow,andin order tothe attainment of Nirvanam." To berepeatedthree times. The President thengivesthebundle ofrobes,theyellowband of which heties round the neck of thecandidate,recitingthewhilethetacapancakam,orformulaofmeditation on theperishablenature of the humanbody,as follows :"Kesa, loma, nakha, danta,taco; taco, danta,nakha,loma,kesa."(Hairofthehead,hair of thebody,nails, teeth,skin;skin, teeth, nails,hair of thebody,hair of thehead.)The candidatethenrises,and retires tothrow off the dress of alaymanand toputonhisyellowrobes. Whilechanginghis dress herecites thefollowing:"InwisdomIputontherobes,asaprotectionagainstcold, heat,gad-fliesandmosquitoes,windandsun,andthetouchofserpents,andto covernakedness."Havingputontheyellowrobes,hereturnstotheside ofhis tutorandsays:"Grantmeleavetospeak.I makeobeisance tomylord.Lord,forgiveme allmyfaults. Let the merit whichIhavegainedbesharedby mylord. It isfittingtogiveme to share in the meritgained bymylord. Itisgood,itisgood.Ishareinit. Grantme leave tospeak. Graciously giveme, lord,the threerefugesandtheprecepts."Hekneelsdown."Lord,Iprayfor therefugesand theTHE DISCIPLES 59precepts."The tutor thengivesthe threerefugesandthetenpreceptsasfollows,thecandidate stillkneelingandrepeatingthemafterhimsentencebysentence.Iputmytrustin theBuddha.ItakerefugeintheLaw.Iputmytrust in the Brotherhood.AgainI takerefugein the Buddha.AgainIputmytrust intheLaw.AgainI takerefugeintheBrotherhood.YetagainIput mytrust intheBuddha.OncemoreItakerefugeintheLaw.YetagainIput mytrustintheBrotherhood.iiThetenpreceptsorlawsoftheBuddhistBrotherhoodAbstinencefromdestroyinglife.Abstinencefromtheft.Abstinence fromfornication andall uncleanness.Abstinencefromlying.Abstinence fromfermentedliquor, spirits,andstrongdrink,whichare ahindranceto merit.Abstinencefromeatingatforbiddentimes.Abstinencefromdancing,singing,andshows.60 THE WAY OF THE BUDDHAAbstinencefromadorningandbeautifyingtheperson bythe use ofgarlands, perfumes,andunguents.Abstinencefromusingahighoralargecouchorseat.Abstinencefromreceivinggoldandsilver arethetenmeans(ofleadingamorallife).The candidatesays: "I have received thesetenprecepts.Permitme." Herises,andmakesobeisancetohistutor."Lord,I makeobeisance.Forgivemeallmyfaults.MaythemeritIhavegainedbesharedbymylord. Givemeto sharein the merit ofmylord. It isgood,it isgood.I sharein it." Thiscompletesthe ordination ofa novice(sometimescalled adeacon),and thecandidate retires.Theforegoing ceremonyisgone through previous to the ordination of apriestin allcases,even where the candidate hasalreadybeenadmitted as a deacon. If the candidate isdulyqualifiedfor thepriestlyoffice he canproceedat oncefromdeacons topriests orders;otherwise he mustpassa term of instruction as adeacon : but a candidate who has receiveddeacons orders must solicit themagain,andgothroughthe aboveceremonywhenpresentedforpriests orders.Being duly qualified,the candidate returnswith his tutor andgoes upto the PresidentofTHE DISCIPLES 61thechapterwith anoffering, makingobeisanceandsaying:"Allow me tospeak.Lord,graciouslygrantmeyoursanctionandsupport."Hekneelsdown."Lord,Iprayforyoursanctionandsupport;asecondtime,yea,a thirdtime,Iprayforyoursanction andsupport.Lord,bemy superior."This isrepeatedthree times.The Presidentsays:"It is well." The candidatereplies: "I amcontent." This isrepeatedthree times."From thisdayforthmylord ismycharge.I amchargetomylord." This isrepeatedthree times.The candidaterises,makesobeisance,andretires alone to the foot of theassembly,wherehis alms-bowl isstrappedon to his back. Histutor thengoesdown,takes himbythe handandbringshimback,placinghiminfront ofthePresident. Oneof theassembledpriests getsupandplaceshimselfontheotherside ofthecandidate,who thus stands between two tutors. Totheassemblythe tutors thensay:"Withyourpermission,"and thenproceedto examine thecandidate as to his fitness to be admitted topriests orders."Your name isNaga?" "Itisso,lord.""Yoursuperioris the venerableTissa ?" "It isso,lord." The two tutorstogethersay:"Praise be to the blessedone,theholyone,tohimwhohasarrivedattheknowledgeoftotaltruth!"62 THE WAY OF THE BUDDHATheythen recite thefollowingcommands ofthe Buddha :"Firstitisrighttoappointasuperior.Whenthesuperiorhas beenappointed,it isrighttoinquirewhetherthecandidatehasalms-bowlandrobes. Is thisyouralms-bowl ? It isso,lords. Is this the stole ?Yes,lords.*Isthis theupperrobe ?Yes,lords. Is thistheunderrobe?Yes,lords. Goandstandthere."The candidate hereretires,goingbackwardsinareverentialposture,andstands at thelowercorner of theassembly.The tutors remain infront of thePresident,and one of themsays:"Priests,hearme. ThecandidatedesiresordinationunderthevenerableTissa. Nowis thetimeof theassemblyofpriests.I will instruct thecandidate." The tutors make obeisance to thePresidentandgo downtothefootoftheassemblyandjointhecandidate,whomtheyinstruct andexamine as follows :"Listen,Naga.This isthetimeforyoutospeakthetruth,tostatewhathasoccurred. Whenaskedconcerning anythingin the midst of theassembly,if it betrue,it ismeettosayso;if it be nottrue,it is meettosaythat it is not. Do not hesitate. Concealnothing.Haveyouanysuch diseases as these :Leprosy?No,sirs. Boils ?No,sirs.Itch ?No,sirs. Asthma?No,sirs.Epilepsy?No,sirs. Areyouahumanbeing?THE DISCIPLES 63*Yes,sirs. Areyoua male ?*Yes,sirs.Areyouafreeman?Yes,sirs. Areyoufreefromdebt ?Yes,sirs. Areyouexemptfrommilitaryservice ?Yes,sirs..Haveyoucomewithyour parentsconsent ?Yes,sirs. Areyouofthefullageoftwentyyears?Yes,sirs.Areyouralms-bowlandrobescomplete?Yes,sirs. What isyourname?Sirs,I amcalledNaga.What is the name ofyour superior?Sirs, mysuperioris calledthevenerableTissa.Thetwotutorsheregotothetopoftheassemblyandmakeobeisance to thePresident,andone ofthemsays:"Priests,hear me. The candidatedesires ordination under the venerable Tissa.Hehasbeendulyinstructedbyme. Nowis thetimeoftheassemblyofpriests.Ifthecandidateishere,it isrightto tellhimtoapproach."Oneofthetutorssays:"Comehither." Thecandidatecomesup,standsbetweenthetutors,makesobeisance to theassembly,and kneels down."Priests,I ask theassemblyfor ordination.Priests,havecompassiononme,andlift meup.Asecondtime, sirs,Iasktheassembly forordination.Sirs,havecompassiononme,and lift meup.Athirdtime, sirs,I ask theassemblyforordination. Havecompassiononme, sirs,andlift meup."The candidate rises and makesobeisance. Thetutorsthenrepeatthecatechismasabove,after which one of themreportstheresult as follows:64 THE WAY OF THE BUDDHA"This candidate desires ordination under thevenerableTissa. Heisfree fromdisqualifications.Hehas his alms-bowl androbescomplete.Thecandidateaskstheassemblyforordinationunderhissuperiorthe venerable Tissa. Theassemblygivesthecandidateordinationunderhissuperiorthe venerable Tissa. Ifanyof the venerableBrotherhoodapprovetheordinationofthecandidateunderthevenerableTissa,lethimbesilent;ifanyobject,lethimspeak."This is twicerepeated.The two tutors thenagainmakeobeisancetothePresident,andsay:"ThecandidatehasreceivedordinationfromthepriesthoodunderhissuperiorthevenerableTissa.TheBrotherhoodapprovestheresolution,therefore itkeepssilence. So I understandyourwish."Theordinationishereended,and thecandidateretires to thefoot of theassembly,in which thetutors now resume their seat. Theceremonyisrepeatedwith eachcandidate, and,when allthe candidates have beenordained,one of theassembly (generallyone of thetutors)rises andaddresses thefollowingexhortation to the recentlycrdainedpresbyters,who stand in areverential attitude :"It is meettomeasuretheshadowofthesun.It is meet to tell the season andthe division oftheday.It is meet to tell all thesetogether.It is meet to tell the fourrequisitesof apriestTHE DISCIPLES65andthefoursinsforbiddentoprieststocommit.Foodcollected in the alms-bowl is arequisiteofapriest.Sofed,it isgoodforyouto strive solongas life shall last. Thefollowing exceptionsare allowed : rice offered to the wholebodyofpriestsor to a certain number;rice offered onspecialinvitation to aparticular priest, bylotoronceinfifteendays;rice offeredonfull-moondaysorthedayfollowingthefull moon.""Yes,sir.""Robes made ofpiecesofragare a requisiteofapriest.Soclad,it isgoodforyoutostrive solongas life shall last. Thefollowingexceptionsare allowed : robes made oflinen,cotton, silk, wool,hemp,orofthesefivematerialstogether.""Yes,sir.""Lodgingat the footof atreeis arequisiteforapriest.Solodged,itisgoodforyouto strive solongaslife shalllast.Thefollowing exceptionsare allowed: monasteries,largehalls,houses of more than onestorey,houses surroundedbywalls,rock caves.""Yes,sir.""Cows urine as medicine is arequisitefor apriest.Thusprovided,it isgoodforyouto strive solongas life shall last. Thefollowingexceptionsareallowed :butter, cream,rapeoil,honey, sugar.""Yes,sir."Apriestmustnotindulgeinsexualintercourse,even with a female ofanykind. Ifany priestindulgein sexual intercourse he ceases to be apriest,andis nolongera sonofSakya.Justjasamanwhoseheadis cut off is unabletolive,so66 THE WAY OF THE BUDDHAdoes apriestwho hasindulgedin sexual intercourse cease to be apriestand to be a son ofSakya.This is to beavoidedbyyouaslongaslife shall last.""Yes,sir.""Apriestmust nottake,with dishonest intent,anythingwhich is notgivento him noteven a blade ofgrass.Ifany priesttake withdishonestintent either aquarterof apagoda,oranythingworth as much ormore,he ceases tobeapriest,andisnolongerasonofSakya.Justas a sere leaf loosed from its stalk can neveragainbecomegreen,so apriestwho,with dishonestintent,hastakenanythingwhichhasnotbeengivenhim,ceases to be apriestandto beasonofSakya.Thisis tobeavoidedbyyouaslongas life shall last.""Yes,sir.""Apriestmustnotknowinglydestroyhumanlife;inshort,noteventhe life ofanant. Ifanypriest destroyhumanlife,evenbycausingabortion,he ceases to be apriestandto be a son ofSakya.Just as alargerock,once cleft intwo,canneverbereunited,so does apriestwho hasknowingly destroyedhumanlife,cease to be apriestandasonofSakya.Thisis tobeavoidedbyyouaslongaslife shall last.""Yes,sir.""Apriestmust notlayclaim to more thanhumanperfection,evenby saying: Idelightinasolitaryhut. Ifanypriest,withevilintentandforsakeofgain,untrulyandfalselylay claimto morethanhumanperfection,whethera stateTHE DISCIPLES 67ofmysticmeditation,freedom frompassion,perfecttranquillity,astateofabsorption removedfromallworldlyinfluence,attainmentofthefourpathsorofthe fruitionof thosepaths,heceasestobeapriest,andis nolongerasonofSakya.Justasapalmyratree,thetopofwhichhasbeen cutoff,canneversproutagain,so apriestwho,withevil intent and for sake ofgain, untrulyandfalselyhas laid claim to more thanhumanperfection,ceases to be apriestor to be a son ofSakya.Thisis tobeavoidedsolongaslife shalllast.""Yes,sir."It isquite possible,even afterordination,foranymember to leave the Brotherhood. Thereis nocompulsion.Whosoeveryearnsagainafterthejoysof this worldmayconfess his weaknessto theThera,whentheSamghawill not detainhim,andhemayleave withoutanystainuponhis character. But the Sramana whobringsdiscredituponthe robe he wears and the communityto whichhebelongs,suffers the severestpunishment,namely,expulsionfromtheBrotherhood.The brethren must not choose theirabodes,butmayliveeither inmonasteries( Vihdras)orashermits in the forests. Thefemale members oftheSamgha(Bhikshuni)livein cloistersbythemselves,underthesupervisionof theTheras;lifeintheforestbeingforbiddentothem.Buddhismrecognisesboth ordained members68 THE WAY OF THE BUDDHAandlayadherents of theSamgha.Therelationsubsistingbetween the two is apurelymoralone,baseduponno externalobligation.Thebrethrenmust setthelayadherents(updsakas)aliving exampleoftemperance,self-denial,andholiness, and,ifrequested,mustproclaimandexpoundthedoctrine,administeringcomfortandspiritualadvice as truedisciplesof the Buddha.In return for thisspiritualservice thelayadherentsmustshowthe brethrenduerespectanddevotion,and must find the means for theirsupport, wherebythe former obtain merit andfurther their ownwell-being,alike in this andfollowingbirths. ButtheSamgha hasnospirituallordshipover thelayadherents. Buddhistdoctrine knows neither excommunication nor indulgenceforthelayfollower,but if anUpasakabe foundguiltyof serioustransgression,or ofdespisingtheBuddha,theLaw,or theOrder,theSamghaceases to haveany dealingswithhim,andtheBhikshu whohappenstopasshisdwellingturnshis alms-bowlupsidedown,therebyshowingthat theUpasakais nolonger worthyto offergiftsto the brethren. Andhere itmaybe wellto observe that there is nodutyon thepartofthelayadherent togiveto the Bhikshu;it isentirelyaquestionof free-willofferings,the indebtedness,accordingtotheBuddhistview,beingthat of thegiverto thereceiver,inasmuch asthelatter allowstheformertoheapupmerit.THEDISCIPLES 69THE OFFICE OF CONFESSIONManyasarethepointsofresemblancebetweenBuddhismandRomanCatholicism,innorespectistheformermorelikethelatterthaninits officeoftheconfessionofelders,generallycalledpriests.The late Sir Frederic Dicksonwaspermittedtobepresentat this officealso,which is knownasthePatimokkha. Achapterofpriestsassemblesfor therecitation of thePatimokkhaonthe full-moondayof themonthPhussa,orJanuary2ndof eachyear.Thechapterwas held[saysthe late Sir F.Dickson]in the Sima or consecratedspaceintheancientLohapasadaorBrazenPalace,inthecityofAnuradhapura,andunderthe shadowofthe sacredBo-tree,grownfrom a branch of thetree at BuddhaGaya,underwhich,as traditionrelates,theprinceSiddharthaattainedtosupremeBuddhahood. Thebranch wassenttoDevanam-piyatissa, kingofCeylon, bytheEmperorAsoka,in theyear288B.C.,nowupwardsof twothousandyears ago.It was in this remarkablespot,under the shadow of the oldest historicaltree,and inprobablythe oldestchapter-housein theworld,that it wasmygoodfortune to bepresentat this service. Thebuildinghas noneof itsoriginal magnificence.The colossal stone70 THE WAY OF THE BUDDHApillarsaloneremainasamemorialofthedevotionofthekingsandpeopleofCeylonto thereligionwhichwastaughtthembyMahendra,thegreatapostleofBuddhism. Inplaceoftheninestoreyswhichthesepillarsoncesupported,afew in thecentre are nowmade tocarryapoorthatchedroof nolargerthan that of a cottershut,andhardlysufficient toprotectthechapterfrom theinclemencies of the weather. Still there was asimpleandimposinggrandeurin the scene. Atthebackofsomedozenormoreof thesegiganticpillarswere stretchedpiecesof whitecalico,toformthe sides of the room. Theceilingin likemanner was formedby stretchingwhite calicoabovethepillarsto concealtheshabbyroof,thebaregroundwas covered with cleanmats,twolamps gavea dimlight,andthehugecolumns,greywithage,stoodoutagainstthewhitecalico.Atthetopofthelong roomthusformed was hunga curtain ofbrightcolours,andthroughaspaceleft for the entrancewerevisible,rowafterrow,thepillarsof the ancientpalace,their broadshadowscontrastingwith thesilvery brightnessof thetropicalmoon.Accompanied byafriendIwenttothechapterhouse about seven oclock in theevening.Weweremetatthedoorbythepriests,whoshowedus theplaces preparedfor us two cushions ontheflooratthebottomoftheroom,atadistanceofabouttwofathomsfromtheplacereservedforTHE DISCIPLES 71thepriests.Theordinancesofthe Buddharequirethat allpersonswho are not ordainedpriests,free atthetimefromecclesiasticalcensure,shallkeepat adistance oftwoand.ahalf cubitsfromthe assembledchapter.It was onmypointingout that this was theonlydirection of theBuddhaonthesubject,thatthepriestsconsentedto make anexceptioninmyfavour,and tobreaktheir rule ofmeetingin secret conclave.After we wereseated,thepriestsretiredtwoandtwotogether;eachpairkneltdownface toface andmade confession of theirfaults,one toanother,inwhispers.Their confessionsbeingended,theytook their seats on mats coveredwithwhitecalico,intworowsfacingeachother.The seniorpriesttheseniority beingreckonedfrom the dateof ordination sat atthe head ofonerow,the next in order at the head of theoppositerow,the thirdnextto the seniorpriest,and soon,rightandleft,downtheroom. Theseniorpriestremainedsitting;the others kneltandmadeobeisance tohim,saying:"Permit me.Sir,giveme absolution fromallmyfaults committed indeed,orword,orthought,"Theseniorthensays:"I absolveyou,brother. It isgoodtograntmeabsolution."Allreply:"Permit me.Sir,I absolveyou."72 THE WAY OF THE BUDDHAThe second in order ofsenioritynowresumeshisseat,andall hisjuniorskneelandreceiveandgiveabsolution,saying:"Permitme,"etc.Hethen takeshisseat,theothers kneel tohim,andso on till no one hasajuniorpresent;thatis tosay,if there arethirty priests present,thesenior will receive obeisance from thetwenty-nineotherstogether,thesecondfromthetwenty-eight,arid so ondownto thetwenty-ninth,whowill receive obeisance from one. After all areseated,theyfalltogetheron their knees andsay:"Praise be to the blessedone,theholyone,the author of all truth!Webelieve in the blessedone,theholyone,inhimwhohasarrivedattheknowledgeoftotaltruth,whohasfullyattained to theeightkindsofsupernatural knowledgeand the fifteenholypractices,whocamethegoodjourneywhichledto theBuddhahood,who knows the universetheunrivalled,whohasmadesubjectto him allmortalbeings,whetherinheavenorinearth,theteacher ofgodsand men the blessed Buddha.Throughlife till I reachNirvanamI willputmytrust in the Buddha.The Buddhas that aregone,Thenlightenedofto-day,The Buddhasyettocome,Tomemyworship aye.THE DISCIPLES 73No otherrefugenow,Mytriumphandmyfood :Bythese fairwords,Itrow,The best of all is. Buddh.Myhead unto thegroundIreverentlybow;Whereinmysin isfound,Ibeg forgivenessnow.The Law wasgraciously preached bytheBuddha;itseffectsareimmediate;it isunlimitedbytime;it is conducivetosalvation;it invitesallcomers,and is afitting objectofcontemplation;thewiseponderitintheirhearts.Throughlife till I reach Nirvanam I willput mytrustin theLaw.The Lawas in thepast,And as it isto-day,Solongas time shall lastIworshipsoalway.No otherrefugenow,Mysolace andmyawe:Bythese truewords,Itrow,Itriumphin the Law.Before the Baskets threeObeisancetrueImake,Andbowail-reverently,Een for theteachings sake.74 THE WAY OF THE BUDDHABuddhasholybrotherhood,thecongregationofrighteousmenthatleadagodlylife,whowalkin thestraight way,in thewayofwisdom,whowalkfaithfullyin thefourpathsof holiness theeightordersoftheelect,worthyofofferingsfromafar,worthyof freshofferings,ofofferingsofthedailynecessaries oflife,entitled to receivetherespectfulsalutation ofjoinedhands raisedinhomageto theforehead. Thisholybrotherhoodproducesmeritwhich,even as a richfield,yieldsits increase for the benefit of this worldof men.Throughlife till I reach Nirvanam Iwillputmytrust inthe Order.The Church as in thepast,Andas it isto-day,Solongas time shall lastTomemyworship aye.No otherrefugenowTheobjectofmysearch :Bythesegladwords,Itrow,Itriumphin the Church.Myhead unto thegroundIreverentlybow;Whereinmysin isfound,The Churchforgivemenow!The Buddha and theLaw,the Pacceka-BuddhasandtheOrderaremylords.MaytheirTHE DISCIPLES75virtueseverrestonmyhead ! Iamtheirslave.Thethreerefuges,thethreesymbolsandequanimityand,lastly,Nirvanamwill Iworshipwithbowedhead,unceasingly.Soshall I receive thebenefit of that threefoldpower. Maythe threerefuges, maypeace,nay,mayNirvanam rest onmyhead ! Withbowedhead Iworshipthe all-pitifulBuddhas,theLaw,thePacceka-Buddhas,theOrder,andthethreesages.Iworshipeveryshrine,everysaying,andeverywordof thegreatTeacher,my spiritual superiorandmytutor.Byvirtue of thesefeelingsofreverence,maymythoughtsbefreedfromsin !"Thepriestshere rise from their knees andresume their seats. Thesenior,or some otherdeputedin his stead toofficiate,then takes aseat at thetopbetween the two rows. The interrogatoriesare thenproceededwith,as will befoundexplainedin thefollowingtranslation.Theinterrogatoriesbeingended,thePatimokkhais intoned after themannerfollowed to thisdaybythe RomanChurch.TheOffice oftheConfession ofPriestsThepriests,in numbernot less thanfour,areassembled in thechapter-houseonmats laid onthefloorandcoveredwithcalico.Theysit closetogether, formingthree sides of asquare,withinthe consecratedground,whichis markedoutby76 THE WAY OF THE BUDDHAmilitarypillars.Twoofthenumberaredeputedto officiate. The one who takes theprincipalpartsits at thetop,in themiddle,onacushionorseatraisedabovetheothers. Heisdesignatedbelow as M.;theother,hisjunior,isdesignatedas N. M. kneels in front of hisseat,lookingdownthechapter-house.N.kneels,also in themiddle,facingM.I. ThePucchavissajjana,orInterrogatoriesrelatingtotherequisitesforformingachapter.N. Praisebe to the blessedone,theholyone,tohimwhohasarrivedattheknowledgeof totaltruth!Listentome,mylordpriests;nowis thetimeof theassemblyofpriests.I willinquireof therules ofdisciplinefromthe Venerable.M. Praisebe,etc. Listen tome,mylordpriests;nowis thetimeof theassembly.Whenaskedbythe Venerablerespectingthe rules ofdiscipline,Iwillanswer.N.Sweepingandlamps,Water andseat,ForUposathAresurelymeet.[N.recites thisstanza,and then asks themeaningthereof,wordforword,as follows:]Permitme. Whatmeans"sweeping"?M.Doingthesweeping.N. And"lamps"?THE DISCIPLES77M. Thelightingoflamps.Now,as it isdaylight,nolampsareneeded.N."Waterandaseat"?M. Aseat must beprovided,and close to itwater fit forbathinganddrinking. [Noneisallowed to leave his seatduringtheservice,andwater is thereforeprovidedfor use ifanypriestfaint or isthirsty.]N. For theUposathathese are said to benecessary?M. These fourthingsmust be attended tobeforethepriestsassembletoholdtheUposatha.N. Consent andpurity,Tellingtheseason,The number ofpriests,Admonition,ThesetherequisitesFor theUposath."Consentandpurity"?M. It isnecessarytoascertaintheconcurrenceof thosepriestswhose concurrence it ispropertoobtain,and their freedom from ecclesiasticalcensure. To ascertain thesepointshere is notnecessary.N."Describingtheseason"?M. Of the threeseasons,the coldseason,etc.so much haspassed,so much remains. Thustheydescribetheseasons. Inourpresentsystemthere are three seasons : thecold,thehot,andtherainy.In this cold season there areeight78 THE WAY OF THE BUDDHAUposathas(daysofthe newandofthefullmoon);of theseeight,one haspassed;this is one;sixremain.N."Thenumberofpriests"?M. Inthischapter-housethenumberofpriestsassembled is so andso.N."Admonition"?M. To admonish the nuns isproper;but astherearenow nonuns,thatadmonitionisomittedhere.N."For theUposathathese are said to berequired"?M. These five actsascertainingtheconsent,etc.,are said to benecessarybeforerecitingthePatimokkhawhentheUposathais held.N. When it isUposatha day,when somanypriestsareassembled,Whentherearenooffences commontoall,Whenno one who should be excluded ispresent,Thentheassemblyis saidtobeformed."Whenit isUposathaday"?M. Ofthe threedaysforholdingtheUposathathe 14thday,the 15thday,andthedayof aspecialmeeting. To-dayis theUposathaof the15thday.N."Whensomanypriestsareassembled"?M. When somany duly qualified priestsaremettokeepthisUposathaat least fourpriestsundefinedandnotputoutofthepriesthoodbyaTHE DISCIPLES79chapterthe samebeingseatedinaconsecratedplace,notleavingbetween one and another aspaceof twoanda half cubits.N."Whenthere are no offences common toall"?M. Whenthere is noguiltcommonto allbytakingfoodatforbiddentimes,orinotherways.[Bythis is meantthat,if thewholequorumareguiltyof the sameoffence, theycannot hold anUposatha.]N."Whenno onewhoshould be excluded ispresent"?M. Whenthere arepresentnopersonswhomit ispropertokeepat a distance of two and ahalf cubits;namely,thepersons comingunderthetwenty-oneheads oflaymen,eunuchs,etc.N."Theassemblyis saidto beformed"?M. Whenpriestsareassembled,andthesefourrequisitesare found toexist,theassemblyissaid to beformed.Havingconcluded thepreliminariesandprerequisites,I will recite the Patimokkha underthe sanction of thepriestshereassembled,whohavepurgedtheir faultsbyconfession and areonfriendlyterms.EndofthePucchavissajjana,orInterrogatories.[Thetwopriestswho arekneelinghere rise;thejunior,N.,takes aplaceat the bottom ofoneofthesides;thesenior, M.,takestheraisedseatprovidedforhiminthecentre,andproceeds80 THE WAY OF THE BUDDHAto recite the Patimokkha frommemorynobookisused..]II. TheNidana,or Introduction.Praisebe to the blessedone,theholyone,tohimwho has arrived at theknowledgeof totaltruth !Listen tome,mylordpriests. To-dayis theUposathaofthefullmoon. Nowthatthepriestsareassembled,let themkeeptheUposatha,letthem recite the Patimokkha. Have thepreliminariesrequiredof thepriesthoodbeen attended to ? Venerablesirs,assure me ofyourfreedom fromliabilityto ecclesiastical censure.I will recite thePatimokkha.We allgladlyaskyouto doso,we are allattention.If there is a fault inanyone,let himdeclareit. Ifthere is nooneguiltyof afault,it is meettokeepsilence.Now,venerablesirs,by yoursilence Iknowthatyouarepure.Nowtoeveryseparate questionthere mustbe an answer. Inthisway,insuchanassemblyasthis,thequestionisputthree times. Ifany priest,when askedthreetimes,knowinglyomitstodeclarehisfault,it is adeliberate lie. Venerablesirs,adeliberatelie hasbeendeclaredbytheBuddhatobeanobstacletotheattainmentofmerit. Thereforeeveryfaultmustbedeclaredbyapriestwhohasknowinglycommittedone if hewishes to be cleansedTHE DISCIPLES 81fromit,fortohim whomakesconfessionthewayiseasy.Venerablesirs,the introduction hasbeen recited. Thus Iquestion you,venerablesirs. Areyou purein this matter ? Asecondtime Iquestion you.Areyou purein thismatter ? AthirdtimeIquestionyou.Areyoupurein this matter ? Venerablesirs,thusbyyoursilenceIknowthatyouarepure.TherecitingoftheIntroduction is finished.ThenfollowtheParajika(III.),thefourdeadlysins;theSamghadisesa,or thirteen faults involving temporary separationfrom thepriesthood(IV.);theAniyata dhamma,ortwo undetermined offences(V.);theNissaggiya pacittiyadhamma,orthirtyfaultsrequiringconfessionandabsolution,andinvolvingforfeiture ofthe articlein reference to which the offence has beencommitted(VI.);thePacittiyadhamma,orninety-two faultsrequiringconfession andabsolution(VII.);thePatidesaniya dhamma,or fouroffencesrequiringconfession(VIII.);theSekhiya dhamma,orseventy-fiverules of conduct(IX.);and theAdhikaranasamathadhamma,orsevenrules forsettlingcases(X.).The whole is sometimes known as the Twohundred andtwenty-seven Precepts.At the end of eachchapterthequestionisputthreetimes :"Areyepureinthismatter ?"and at the close of the whole Patimokkha we82 THE WAY OF THE BUDDHAread : "Somuchoftheextractsfromthesayingsof the blessedone,and of what is containedinthosesayings,comesintoreadingtwice amonth.Itmustbeobeyedbyallinpeace,withreadiness,withoutdispute."Penance and ProbationTheaboveisthegeneralconfessionofBhikkhusand Theras. In individual cases ofprobation,penance,and rehabilitation there areseparateKammavacas,or Acts of theChapter,such asthefollowing:"Venerablesirs,I have beenguiltyofmanyoffencesinvolving temporary separationfromtheBrotherhood,but I amunawarealike of thedegreeof such offences and of the duration ofthetimes. Irememberneither,andam,infact,uncertain as to both. So I ask the venerableassemblyforaprobationofcompletepurificationonaccount of these offences."Oneofthe elders thensays:"Maythe reverendchapterhear me! Acertain Bhikkhu has committed numerousoffencesinvolvingtemporaryseparation fromtheBrotherhood,butheis notawareeither of thedegreeofsuchoffencesorofthedurationofthetimes. Herecallsneither,andis, indeed,uncertain as toboth. Onaccount of these offences he asks theSamghaforaprobationofcompletepurification.THE DISCIPLES 83Ifitseemmeettothechapter,let itimposeuponthesaid Bhikkhuaprobationofcompletepurificationonaccount of these offences.This is the motion.Whosoeveris in favourof themotion,lethimbesilent;whosodoesnotapprove,let himspeak!Isaythesamethingthrice."Theoffenderthensays:"Havingbeen thusputunderprobation,lettheSamghaunderstand that I willcarryitthroughto the end. Ikeeptheprobation, yea,Ikeepit."Again:"Iappreciateandkeeptheprobation.Iappreciateandkeepthepenance, yea,Ikeepit.BythisActtheevilnaturedepartsandthegoodabides.Havingreceived rehabilitation I canattainnothingbetterthanNirvanam !"ThetextoftheseActsoftheBuddhistChapteriswritten,not in theordinaryroundcharacter.,but insquareletterspaintedon with a thick:blackresinousgum,andrequiresaspecialcultivation to read it.ShwayYoe thus describesthesemanuscripts:"Theleaves areformedeither of theordinarypalm-leaf, thicklycovered with redlacquerandprofuselyornamentedroundthe border andbetweenthe lines withgilded figuresof nats andelaboratescroll-work, or,in thecase of themore84 THE WAY OF THE BUDDHAsacredmonasteries,of thekings discardedpasohs.Nonemaywear thesewaistcloths afterthe GreatKingofRighteousnesshas tired ofthem,andmanyare therefore made use of forthispurpose.Portions of them aretaken,doubledover,and then covered with numerouscoatingsof wood-oil and apaste composedofthissame thisiwithfinelysiftedburntrice-husks,sawdust,andrice-water,until at lasttheybecome firm as apieceofcardboard,butvastlymorepliant.Then the sheets are emblazonedandthetextpaintedon,thewholebeingenclosedbetweenrichlyilluminated teak boards. Fewmoresplendid-looking manuscriptscan be seenanywhere."CHAPTER VIIITHE IDEAL BUDDHISTIN the Buddhistscripturesthe true Bhikshuisdescribed as follows :"Whosoever is desirous ofdoing goodandofstrivingafter that state ofperfect peaceNirvanam,must be withoutguile, uprightandconscientious,mild inword,friendly,modest,content,and of few wants;withoutcare,ofrestfulheart,withoutarroganceand withoutavarice. He must donothinglow,butalwaysliveaccordingto the sacreddoctrine inthought,word,anddeed, and,havingbecome confirmedintheknowledgeofthefour NobleTruths,shouldblamelesslytread the NobleEightfoldPath.Lethimnotexultatfortunenorbecastdownatmisfortune;successshouldnotmakehimproudnorpersecution depressed.Let himalwayspreservetheequanimityof onewhois freefromvolition."Lethimever remember,thatitis nottherobethat makes theSramana,not the external observanceof oathsandrites,notlife intheforest,8586 THE WAY OF THE BUDDHApovertyanddependence,notknowledgeandlearning.Whosoisfree fromallsensualpassions,is ofpureheartandhasovercomeselfishness,healone is a truediscipleof theEnlightened.Lethim, therefore,cultivate innerperfection,theattainment ofknowledge, equanimity,andbenevolence."Towardalllivingbeings,onearthandintheworldsbeyond,the weak and thestrong,thehighandthelow,thegoodandthebad,thenearandthefar,lethimbewelldisposed."Lethimdeceivenone,threatennone,despisenone,hurtnone. Asamotheronheronlychild,so lethim,full ofcompassionandbenevolence,lookuponallbeings every dayandeveryhour."Asadeepmountainlake,pureandunruffled,be thespiritof himwhowalksalongtheNobleEightfoldPath."Forhe who free fromsuperstitionandvanity,fromhopeandfear,passionandavarice,loveand hatred lives inpurity,whohaswhollyovercome thelongingafter existence and has obtainedtrueknowledge,willputanendtosorrowand newbirth,and enter Peacesupernal(Pari-nirvdnam}"Theidealofthismostinterestingand importantsystemis nowhere moreclearlyandsweetlyexpressedthan in the 183rd verse of the Dhar-mapadam;THE IDEAL BUDDHIST 87"Sabbapapassaakaranam,kusalassaupasam-pada,Sacittapariyodapanam: etam Buddhana sa-sanam.""Toshunall sin;thefulfilment ofvirtue;Thepurificationofthought: this is thelawof theEnlightened!"Beingthe words of the masterhimself,theyappealto both thegreatschools of Buddhistthought,theMahdydna,whichprevailsinNepal,Bhutan, Tibet, China, Korea,andJapan;andtheHinaydna,whichis that ofCeylon,SouthernIndia,Burma,andSiam.Suchthen,is theWayof theBuddha,andwemaywell be thankfulthat,500yearsbeforethe birth of our blessedLord,suchanidealwasset before the world. It isquitetrue that this"LightofAsia"hassincebeengreatlyobscuredandsometimeswhollylost. Onething,however,haseverbeencharacteristicofthedisciplesoftheTathagata, namely,averyrealregardfor saint-ship,whereverfound. OftheFounderofChristianitythedevoutfollower of theBuddhaspeaksas"the dearNazarene,the ArhatwhoattainedNirvanam,to whomeveryBuddhist willbringadoration."But areligionof meremoralitycan neversatisfyall thecravingsof the humansoul,andwemaysurelyhopeandpraythat all theworld88 THE WAY OF THE BUDDHAmaycome to listen to that voice ofunearthlysweetness :"In the worldyeshallhavetribulation;butbeofgoodcheer,Ihaveovercometheworld !""I am theLightof the world;hethat followethMeshallnotwalkindarkness,butshallhavetheLightof Life !"APPENDIXSAMSKRTANDPALITEXTSOFWORKS TRANSLATEDOR REFERRED TO IN THE TREATISEEg-veda,i. 16434 and 35Prkkami tvaparariiantariiprtivjah ;prkkamijatrabuvanasjanabin|Prkkami tva vrsnahasvasjaretah;prkkamivakahparamamvi-6ma||34|lIjamvedihparahantahprtivjah;ajamjagnahbuvanasjanabih|AjaiiiSomah vrsnahasvasjaretah;Brahmaajamvakahparamamvi-6ma||35||Rg-veda,x. 129Naasat asitnoiti sat asittadanimnaasitragahnoitivi-6maparahjat1Kiiii a avarivariti kuhakasjasarman ambahkimasitgahanamgabiram||1|j90 APPENDIXNamrtjuhasitamrtamnatarhi naragjahahuhasitpra-ketahfc*AIAnitavatamsvadajatatEkarii,tasmathaanjatnaparahkimKana asa||2||Tamah asit tamasagulham agre apra-ketamsalilamsarvamahidam|Tukkjenaabuapi-hitaih jatasittapasahtatmahinaagajataekarn||3||Kamahtatagresarti avartataadi manasahretahpratamaiiijatasitSatahbanduiii asati nihavindan,hrdiprati-isjakavajahmanisa[|4||Tiraskinahvi-tatahrasmih es^madah svit asituparisvitasit.Retah-dahasanmahimanahasansvadaavastatpra-jatihparastat ||5||Kahaddavedakahihapra-vokatkutaha-gatakutahijamvi-srstihArvak devahasjavi-sarganenaata kah vedajataha-babiiva||6||Ijamvi-srstihjataha-babuvajadi vadadejadivana|JahasjaAdi-aksahparamevi-6man,SahangavedajadivanaVeda||7||Rg-veda,x. 90Sahasra-sirsaPurusah,sahasra-aksah,sahasra-pat;APPENDIX 91Sah b umimvisvatah vrtva ati atistat dasa-angulam ||1||Purusah eva idam sarvamjatbutamjatkabavjamutaamrta-tvasjaIsanahjatannenaati-rohati||2||Etavanasja mahima atahgjajan ka Purusah|Padahasjavisvabutanitri-patasjaamrtarhdiviII3(ITri-patiirdvah ut ait Purusahpadahasjaihaabavatpunariti |Tatahvispanvi akramat sasananasane iti abiII4||Tasmat vi-ratagajata vi-ragahadi Purusah|Sahgatahatiarikjata paskatbumim at6 itipurah ||5|fJat Purusenahavisadevahjagnamatanvata |Vasantahasjaasitagjariigrismahid mahsarathavih||6||TariijagnarhbarhisipraauksanPurusam gatamagratahtenadevahajamgatasadj ah,rsajahkaje ||7||Tasmatjagnatsarva-hutah sam-brtaihprsat-agjam |Pasuntankakrevajavjanaranjangramjahkaje.II8!JTasmatjagnatsarva-hutahrkah, samani,gagni-re92 APPENDIXKamdamsigagniretasmatjaguh,tasmatagajataII9IITasmatasvahagajantajekekaubajadatah|Gavahhagagniretasmat,tasmatgatahagavajahII10||JatPurusamviadaduhkatidaviakalpajan |Muk amkimasjakaubahuiti kauuruitipadauukjeteiti||11||Brahmanahasjamuk amasit bahu itiRaganjahkrtah|Uru iti tatasja jat Vaisjah pat-bjamSudrahagajata||12||KandramahmanasahgatahkaksohSurjahagajata|MukatIndrahkaAgnihkapranatVajuhagajataIIA13IINabjah asit antariksam sirsnahDjauhsarhavartata|Pat-bjarhbumihdisahsrotrat tatalokan akalpajan ||14||Sapta asjaasanpari-dajahtrihsaptasam-idahkrtah|DevahjatjagnamtanvanahabadnanPurusaiiipasum ||15||Jagnena jagnam ajangatadevah tani darmanipratamaniasan|Te ha nakaiii mahimanah sankatajatra purvesadjahsantidevah||16||APPENDIX93Sri BagavadGitd slokasBahunamganmanamante gfianavanmampra-padjate;Vasudevah sarvamiti sa Mahatma sudurlabah.vii. 19.Baktiiiimaji paramkrtva mamevaisjatjasam-sajam.xviii. 63.Sarva darmanparitjagjamamekam saranamvraga.MamhiPartavjapasritjaje pisjuhpapajonajahStrijoVaisjastatasudrastepijanti paramgatim.xxxii.Mahatmanas tu MamParta daivimprakrtima-sritah,Bagantjananjamanasognatvabiitadimavjajam.ix. 13.StaneHrsikesatavaprakirttja,Gagatprahrsjatjanuragjateka. xi. 36.JadajadahidarmmasjaglanirbavatiBarata,Abjuttanamadarmmasjatadatmanaiiisrgamja-ham. iv. 67.Paritranajasadrnamvinasajakaduskrtam,Darmmasamstapanartajasambavamijugejuge.Purusahsaparah Parta baktjalabjastvananjajaJasjantahstani butanijenasarvvamidamtatam.94 APPENDIXVeddnta Sutras.1. Atatobrahmagignasa.2.Ganmadjasja jatah.3.Sastrajonitvat: tattusamanvajat.4. Iksatenarsavdam :gonaskennatmasavdat ;tannistasjamoksopadesat;anandamajobjasat.5. Avastitoriti kasakrtasmah.6. Praktatiskapratignadrstantanuparodat.7. Bavekopalavdah.8. Lokavattulilakaivaljam.Brhaddranjaka- Upanisad3,viii. 7-9Sa hovakajadurdgamGargi,divojadavakprtivja jadantara djavaprtivi imejadbutankabavakkabavisjakketjakaksataAkasaevatado-tafikaprotasketikasminnu kalvakasa otaskaprotasketi.Sa hovakaitadvai tadaksaramGargi! Brah-mana abivadantjasjalamananvahrasvamadir-gamalohitamasnehamakkajamatamo vajvana-kasasangamarasamagandasakaksus kamasrotra-mavagamanotegaskamapranimamukamamatra-manantaramavahjamnatadasnati kaskana.^tasja vaAksarasjaprasasaneGargi!Surjja-kandramasauvidrtautistataetasjaaAksarasjaAPPENDIX 95prasasaneGargi!Djavaprtivjauvidvatetistataetasja va Aksarasjaprasasane Gargi! Nimesamuhurttraahoratranjarddamasa masa rtavah.Samvatsaraiti vidrtastistantjetasja vaAksarasjaprasasane Gargi!Prakjo nja nadajahsjandanteketabjah parvatebjah pratikjo nja jamjankadisamanvetietasjavaAksarasjaprasasane Gargi!Dadato manusjah prasaiiisantijagamanamde-vadarviiiipinaro nvajattah.Isa-UpanisadIsavasjamidamsarvamjatkimkagagatjamgagat.Tenatjaktenabungitah magrdahkasjasvitdanam. 1Kurvan eva iha karmmanigigiviset satamsamah. Evamtvajinaanjata itah asti nakarmmalipjate nare. 2Asurjjahnama te lokah andena tamasaavrtah. Tan tepretja api gakkantijeke kaatmahanahganah.3Anegatekammanasahgavijahnaenatdevahapnuvanpurvamarsat tatdavatahanjanatjetitistattasminapahMatarisvadadati. 4Tadegatitat naegatitad dure tat u antike.Tat antahasja sarvasjatat usarvasja asjabahjatah.5Jahtusarvanibutaniatmanievaanupasjati.96 APPENDIXSarvabutesukaatmanamtatahnavigugupsate.6Jasminsarvanibutaniatmaevaabutvigana-tah. Tatra kah mohah kah sokah ekatvamanupasjatah.7DAMMAKAKKANamotassabagavato arahatosammdsartibuddassa!Evam me s