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·Due date of
return
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in Ceylon. They are
India in a form parallel
he Buddhist Scriptures
arm anar o arranna:

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·BY J. L. CRANMER-BYNG, M.C. CHE QUEST OF ENLIGHTENMEN

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·The Quest
of Enlightenment
À SELECTION OF THE BUDDHIST SCRIPTURES
TRANSLATED FROM THE SANSKRIT
By
E. J. THOMAS, M.A., D.Litt.
John Murray, Albemarle Street,
London, W.

·ta
First Edition
1950
10008
R 694
- N50
PEETHA
VIYA
LIBRARY
8000:
KENDRIY
*
TIRUPATI.

·CONTENTS
INTRODUCTION
THE DREAM OF QUEEN MĀYĀ
THE BIRTH OF GAUTAMA
THE VISIT OF ASITA
THE FOUR SIGNS.
THE GREAT RENUNCIATION
THE ENLIGHTENMENT
THE FIRST PREACHING
.
.
THE Novice's TEN RULES
THE EXHORTING OF PŪRŅA .
UPAGUPTA AND VĀSAVADATTĀ
THE KING WHO WOULD NOT FIGHT
BIRTH-STORY OF BLACKIE
THE MARKS OF NON-SELF
GUPTIKA'S DISCOURSE
BIRTH-STORY OF THE EXPULSION OF THE DEMONS
THE FORMULA OF WELFARE
BUDDHA'S LAST MEAL .
THE DEATH OF BUDDHA
THE BODHISATTVA'S Vow
QUALITIES OF A BUDDHA

·EDITORIAL NOTE
bject of the editor of this series is a very definite one.
ibove all things that, in their humble way, these books sh
imbassadors of good-will and understanding between East «
he old world of Thought, and the new of Action. He
t that a deeper knowledge of the great ideals and lofty phi
f Oriental thought may help to a revival of that true spirit
which neither despises nor fears the nations of another cr
Dur.
J. L. CRANMER-BYNG
EMARLE STREET,
IDON, W.1.

·INTRODUCTION ae history of Buddhism, a religion which extends from the ras of Ceylon and Burma to the prayer-wheels of Tibet and pagodas of China and Japan, there has been a great gap-the y of its growth in India itself. This gap is now being filled It is becoming possible, with the recovery of more and e of the original documents, to show the growth of Buddi in its Indian home, and to explain the different forms ch it has taken throughout the centuries. n eminent scholar, L. de la Vallée Poussin, has well reked, "It is necessary to understand that there was never :hing like Protestantism in the history of Buddhism. re was never any violent break. Buddhism developed new ires without ever discarding the original teaching. We this teaching embedded in the story of the prince brought n ignorance of the ills of human life, his revulsion on finding old age, sickness, and death are the lot of all, his sudden it from home, his six years of struggle to find a way of pe, and his enlightenment, when a light went up", and aw the truths, which as Buddha, “the Enlightened ”, he ched for forty-five years.? his is the legendary setting in which all schools have preed their doctrines. We find the earliest records of this hing in the Scriptures preserved in Ceylon. In these we e the only complete form of the Buddha's utterances in an an language. But the fact must not be forgotten that the The exact date of his death is uncertain. The Indian schools put it years before Asoka (accession 269 B.C., coronation 265 B.c.). The lon Chronicles put it 218 years before Ašoka's coronation. CG I ·2 1 THE QUEST OF ENLIGHTENMENT Canon of the Buddhist schools in India was essentially the same. All schools had essentially the same canon, which for long was preserved only by memory, so that variations of expression and arrangement are found, but no differences of doctrine. Doctrinal differences did arise in the schools, but these were expressed in works quite distinct from the original Scriptures, and they are discussed below. It is thus possible to draw up from the Scriptures of the Indian schools an outline of the doctrine, as has been done for the Pāli in the companion volume in this series. 1 THE SCRIPTURES The Scriptures of the Indian schools were, like those of the Pāli, arranged in three divisions, the Tripitaka, “ the threefold Basket”. 1. Vinaya-pitaka, the Basket of Discipline. The basis of this is the list of rules for the Order of monks and nuns, recited at the fortnightly meetings of the Order, the four fundamental rules being the forbidding of (1) incontinency, (2) theft, (3) taking life or persuading to suicide, (4) false boasting of supernatural attainments. This portion forms the Vinaya-vibhanga. Except for a few minor rules it corresponds closely with the Pāli. It is followed by the Vinaya-vastu, giving rules for admission to the Order and regulations for daily life, and there are two supplementary sections. The whole is accompanied by a conmentary explaining how the rules came to be laid down, and 1 The Road to Nirvana. The language of the Ceylon Scriptures is known as Pāli. It is a middle Indian dialect, and probably close to Māgadhī, the language of Buddha himself. It stands in relation to the Vedic language much as Italian stands to Latin. When the Indian schools consigned their Scriptures to writing they used Sanskrit, a dialect much closer to Vedic, but this Sanskrit shows many traces of having been translated from a popular dialect resembling Pāli.

·INTRODUCTION 3 this many legends were added. This portion varies very luch in the different schools. 2. Sūtra-pitaka, the Basket of discourses. The four divisions, nown as āgamas, correspond to the first four of the Nikāyas f the Pāli Sutta-pitaka. Ekottarika-āgama. One subject in addition. In the first :ction of this one subject is discussed, in the second two, and > on up to eleven. Madhyama-āgama. Discourses of medium length. Dirgha-āgama. Division of long discourses. Samyukta-āgama. Division of connected discourses. To these the Pāli adds a fifth division. Although the other :hools do not recognize it as such, they possess many of the orks which it contains, such as the Dhammapada and many takas. But while the Pāli made one work of the birth-stories c Jātakas, the Sarvāstivādins included them in Avadānas. These bllections of Avadānas (lit. heroic feats), though containing iany tales of Buddha's previous births, also give legends of his st life and his prophecies of the future career of disciples. The Tahāsanghika school also had an enormous avadāna, the Tahāvastı-avadāna, giving the “Great Story" of the life of uddha in his last existence with many birth-stories and long assages from the Vinaya and Sūtras of this school. 3. Abhidharma-pitaka, the Basket of further Dharma. This ke the Pāli consists of elaboration of the doctrines in the iscourses, and was developed independently in the different hools. The Sarvästivādins had seven works, one of which 1 list of doctrinal terms) occurs as a discourse among the Pāli ittas. When the Pāli Scriptures were discovered there was a tendency ► set aside all other forms of Buddhism as degenerations. Yet is clear that when the first Buddhist missionaries planted their ·4 THE QUEST OF ENLIGHTENMENT • doctrines in Ceylon, there was still in India a great body believers who held exactly the same teaching. This is Buddhism which continued to grow in India, and from wl came the later schools that spread over eastern Asia. Now their Scriptures are being recovered it is becoming possible trace the real history of Indian Buddhism. Although Buddhism claimed to be entirely new, it took several cosmological Hindu conceptions. The problems it had to face were thus determined by these presuppositi One of these was the theory of cycles (kalpas). The univ wakes out of its sleep, evolves, reaches a stage of appa: stability, and sinks to rest again. The cycles recur endlessly, individuals are born and reborn therein according to t karma. Here are two more beliefs that Buddhism took granted; rebirth and the doctrine of karma, the belief that deliberately willed actions result in reward or punishment the actors, if not in this life then in a future existence. For man who followed the rules of sacrificial brahminism this the only prospect, endless rebirth and death. But already there had arisen teachers who proclaimed 1 they had found a way of escape from this eternal round. Buddhists refer to them as ascetics (samaņas) and brahm Little is known of them historically, but one of these boc the Jains, still exists. Their leader taught the annihilation karma as the means of release, and this state of release they ca Nirvana. It was among such seekers after final peace that Buddha be; his own teaching. The legend tells us that he began wit group of five disciples, who had left the world with him. practising austerities for six years he found the true way meditation and won enlightenment. All schools possess w they hold to be the first sermon that he preached when he ] ·INTRODUCTION S CC covered the truths (Ch. VII). Doubtless it was repeated ny times during his forty-five years of teaching. It was irely new in proclaiming a way unheard before". Begingby insisting on pain or ill as the fundamental fact of worldly , it claimed to show its origin and the means or way for its sation. This way consists in a course of self-training, the ble Eightfold Way: first a training in morality, followed by eated meditation on the truths until they are realized with olute conviction. Then the state of full knowledge results. e disciple has become an arhat (lit. worthy one), and enjoys peace of Nirvāṇa. For this training several lives may be needed. The disciple dually casts off the fetters (vices and false views), which der his vision of the truths. When he has realized the truth t all is impermanent he breaks the first three fetters and comes Entering the stream. Further bonds are broken, and he becomes Orice-returner, who will be reborn only once more in this rld, then a Non-returner, who will not be reborn here but in formless world, and with his last birth he attains Arhatship, isisting in full realization of the truths and the state of Nirvāṇa. t the Sarvāstivādins went further than this. In a discourse ich Buddha is said to have preached while on his way to śinagari (Kusinārā), we are told that “ many hundreds of usands took the formula of refuge (in Buddha, the Doctrine, I the Order), some attained the fruit of Entering the Stream, ne the fruit of Once-returner, some the fruit of Non-returner, I some having left the world attained arhatship.” But the ount continues by saying, “ by some the thought of attaining enlightenment of a disciple was roused, by some that of lining the enlightenment of a private Buddha, and by some thought of attaining supreme, perfect enlightenment”--that o say, the wish to become a perfect Buddha.

·0 There is nothing here out of harmony with the earlier teaching Buddha himself was said to have begun with the same thought and as there will be other Buddhas there may be beings now aliv in whom the thought has arisen. The Sarvāstivādins developer this teaching in stories of disciples who make the wish to becom a Buddha. In all this there is little room for speculation, and it has eve been said that Buddha rejected metaphysics. This loose an misleading statement is due to the fact that he excluded certai definite questions from discussion. These four questions, know as the undetermined questions, are : (1) Whether the universe is eternal or not. (2) Whether the universe is finite or not. (3) Whether the vital principle (jiva) is the same as the bod (4) Whether a released person after death exists, or does n exist, or exists and does not exist, or whether he is neith existent nor non-existent. They were set aside because they not tend to tranquillity and enlightenment. On these matters there has been much discussion, and he it is only possible to give the points that may be gathered direct from the texts. It will be seen that the question of the s (ātman) is not one of these questions. On this the Buddhi had a definite theory. They analysed the self (not merely t soul but the whole concrete individual) into five groups : t body, feeling, perception, consciousness, and the sankhāras aggregates, a group which includes all manifestations of will a any other mental feature which may arise. These groups : always changing, but are never entirely dispersed until Nirvä is attained. There is a discourse (see Ch. XIII), on the marks non-self, which has been held to deny the existence of the s This is not what the discourse says. It is quite negative, and that it tells us is that the self is not to be found in of any one ·INTRODUCTION 7 ve groups. However, in later parts of the Canon we do find rattavāda, the doctrine of non-self. The self that is there denied the theory of the self as held by brahmins and Jains, the view wat behind all the changing mental phenomena there is some crmanent entity. But if there is no ātman behind the five Toups, what happens when they are finally dispersed at the eath of the arhat? Some scholars have said, final annihilation. Ind yet this vicw was expressly rejected by the Buddhists thenaelves. There is the story of a disciple who held that" a monk 2 whom the āsavas are destroyed at the dissolution of the body i cut off and destroyed, and does not exist after death”, and ic is reproved for his evil view. This view is also rejected in one of the undetermined questions, but in that question about released person any assertion either positive or negative is Iso rejected. It is impossible to make any positive statement bout the permanent state of Nirvāna, as nothing in the world of perpetual change can describe it. These are some of the doctrines of Buddhism as held by the lisciple who has rejected every worldly pursuit in order to levote himself to the one aim of winning true knowledge. At he side of this is usually placed “popular Buddhism". But he real distinction is the Buddhism as carefully taught to the ordained disciple, and the views on Buddhism that any layman night possess. The latter might vary from a mere kindly feeling owards a body of wanderers intent on a non-worldly aim to he carnest desire of the layman who was eager to learn from he discourses of Buddha and his disciples. There can be no loubt that it was the power of Buddha as a popular preacher hat led to such wide extension of the doctrine. The immediate uim of the layman was not to find ultimate peace, but to know 20w to live rightly in the world, and Buddha with his moral carnestness and truly ethical conceptions set before the common ·8 THE QUEST OF ENLIGHTENMENT man a practical ideal. This is expressed in the ten paths < moral action : refraining from taking life, refraining from takin what is not given, refraining from unchastity, refraining from falsehood, from slander, from harsh language, from frivolou talk, absence of covetousness, absence of malice, right views. The ten paths are often referred to in the birth-stories an popular tales as being followed by non-Buddhists who live before the appearance of a Buddha. They show Buddha as practical instructor starting from the moral conceptions recog nized by his hearers, rousing their better impulses, and inspirin them with higher ideals of action. And the tales not onl illustrate and set forth noble ideals of virtue, but also emphasiz the other side of the truth, which even the evil-doer could nc entirely ignore : The decds of mortals perish not, Even in a hundred million ages; When the fulness of time has come, Then do the deeds of men bear fruit. There are several lists of eighteen schools, but they do no represent the state of the community at any one time, and mos of them have disappeared. The most important group was tha which developed from the Sarvāstivādins. This name is due to a peculiar theory of the nature of time held by some branches but it has nothing to do with the doctrine. Their doctrine, a expressed in their Scriptures, was identical with that of the Pā] school. They developed an independent but similar Abhid harma and, as has been shown above, in their avadānas and birth stories they brought forward the view that a disciple, instead o attaining release under the teaching of a Buddha, might form th wish to become a Buddha, and thus reveal the doctrine to others This is illustrated in the story of the gardener in Chapter XIX ·WINDS INTRODUCTION 1,JONSY * 'IIVanuit 9 A still earlier school was the Mahāsanghika. From this arose ne Lokottaravādins, who held that Buddha had attained a stage cyond the ordinary laws of human existence, so that his state ras supramundane (lokottara), and his apparently human actions ierely convention. A poem on the subject has been included 1 the Mahāvastu, and is given in Chapter XXI. The peculiar doctrines of both these schools were continued у the schools of Mahāyāna, “the great career", which taught ind in China and Japan still teach) that the career of every isciple should be the attainment of Buddhahood. They also eveloped the Abhidharma doctrine of the impermanence of rings into the vicw that all perceptible objects are "void” or npty of reality, and that their true existence is "suchness", psolute reality, identical with Nirvāṇa and Buddhahood. Yet | all schools there still remains the fundamental teaching, the vur truths, the Way, and Nirvāņa. Note.-Several terms in the following passages translated from the inskrit appear in a slightly different form from the Pāli, such as arhat, dhisattva, dharma, shtra, which in Pali would be arahat, bodhisatta, lanma, sutta. Other termis arc Gautama (Gotama), Buddha's clan ime, Kapilavastu (Kapilavarti) his birthplace, Kusinagarī (Kusinārā) .e place of his death. Anāthapindada (Anāthapindaka), p. 80, is the title : the great lay disciple of Srāvasti (śāvatthi) meaning,' giver of alms to .c unprotected'. 2008 he R694 -N 50 LIBRARY

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·1. THE DREAM OF QUEEN MĀYĀ ERE is no continuous life of Buddha in the Scriptures beyond isolated dents, but a tradition probably existed, as we find the record much same in all schools. One fragment in verse preserved both in the and Sanskrit Scriptures gives us the main dates of his life, namely, : he left the world at the age of twenty-nine and died at the age cighty. See Chapter XVIII. The story extending from his life acaven before his last birth down to his enlightenment and first iching belongs in the Pāli to the commentaries. Other schools le it into an avadāna and added it to their Scriptures. Among the cottaravādins this was the Mahāvastuavadāna," the Great Story”. The tavistara" the extended account of the sports (of the Bodhisattva)”, n which the following account is taken, is now a Mahāyāna sūtra, is probably a development of a Sarvāstivādin avadāna. EN the cold scason was over, in the month of May(Vaišākha), h the coming of the lunar constellation Viśākha, in the fair ion of spring, then the leaves were expanding and the trees re covered with lovely flowers, free from cold and heat, om and dust, and the earth was covered with soft grass. At t time the Bodhisattva, chief of the three worlds, the worldloured, having reflected on the due season, on the full moon che fifteenth, when his mother had taken the fast-day vows, | when the moon was in conjunction with the constellation hya, descended from the Tushita-heaven, mindful and selfscious in the form of a white elephant. Six-tusked, with nson head, his tusks lines of gold, complete in all his limbs, descended into the right side of his mother. Having cended he remained on the right side, not at all on the left. II B ·12 THE QUEST OF ENLIGHTENMENT Queen Māyā having fallen asleep on a pleasant couch beheld this dream : Six-tusked, shining like snowy silver, Fairfooted, with beautiful trunk and scarlet head, To my bosom came a noble elephant With sportive gait and joints firm as a thunderbolt. And never had such bliss been seen By me or heard of or experienced, As with ease of body and delight of mind I was caught in the rapture of meditation. Now queen Māyā, her dress bedecked with ornaments, glad in body and mind and full of joy, delight, and grace, arose from her noble couch, and accompanied by her train of attendants descended from the top of the noble palace, and went to a grove of aśoka-trees. When comfortably seated in the grove, she sent a messenger to king Suddhodana : May the king come, the queen wishes to see you.” So king Suddhodana on hearing the message was delighted in mind, and his body trembled. He rose from his throne, and attended by his ministers, citizens, courtiers, and kinsfolk arrived at the aśoka-grove, but was unable to pass within. He thought that he was too heavy to enter the grove, and standing at the entrance he reflected for a moment, and at that time uttered this verse : I do not remember that when standing at the head of men mad with battle My body seemed so heavy as to-day ; This my own family-house to-day I cannot enter ; What can then be here for me? Whom can I ask? Then the gods of the Pure Abode, showing half their bodies in the sky, addressed the king with a verse :

·THE DREAM OF QUEEN MĀYA 13 adowed with vows, austerity, and virtue, revered in the three thousand worlds ill of friendliness and compassion, crowned with merit and knowledge, he Bodhisattva has descended from the Tushita heaven, he Great Being, o king, has become thy son in the womb of Māyā. ining his ten fingers and shaking his head he king entered, and was filled with amazement; poking at Māyā, who had put aside her pride, e said, what can I do, what should be done for you? Tell me.” The queen 99 said : A Great Being, like snowy silver, brighter than moon or sun, With fair feet and perfect limbs, six-tusked, An elephant with joints firm like a thunderbolt, lovely, Entered my womb; hear the matter. The threethousandfold universe I beheld clearly shining, Gods and goddesses in millions sang praises to him lying there ; Nor did I feel any fault or wrath or dulness; With tranquil mind I knew the bliss of contemplation. It were well, O king, to summon brahmins swiftly, Who recite the Vedas in the house and well know the precepts, To expound this my dream with truth, and tell What of good it may be to me or of evil to the family. Hearing these words the king straightway Summoned brahmins versed in the Vedas and law-books ; Māyā stood forth, and said to the brahmins : Of the dream that I have seen hear the matter." The brahmins said: Tell, o queen, the kind of dream that was beheld; When we have heard, then shall we know.

·14
THE QUEST OF ENLIGHTENMENT
The
queen
said :
A Great Being, like snowy silver, brighter than moon or sun,
With fair feet and perfect limbs, six-tusked,
An elephant with joints firm like a thunderbolt, lovely,
Entered
my womb. Expound the matter.
Hearing these words the brahmins spoke thus :
Receive abundant joy; no evil is there to the family ;
Thou shalt have a son, his limbs adorned with the marks,
Sprung from a royal race, a universal king, a great being.
And he, abandoning the realm of the senses,
Shall leave his home, and free from ties, in compassion for the world
Shall become a Buddha, and conspicuous in the three worlds
With the essence of the immortal he shall gladden all the world.
Having set forth their pleasant speech,
When they had shared the royal food,
And taking the gift of royal robes
The brahmins then set forth again.
(Lalita-vistara, 62 (Lef. 54].)

·ara. II. THE BIRTH OF GAUTAMA e following narrative, like the preceding passage, is from the Lalita- Its chief difference from the Pāli account is in the increased portance given to the bodhisattva. He is not merely born with thirty-two marks of a Buddha, but is held to have already acquired Buddha's qualities. queen Māyā knowing it was time for the birth of the Bodhitva, through the wondrous power of the Bodhisattva, in the it watch of the night came to the king, and addressed him verses: * Hear me, o king, as I speak what I have thought ; suddenly the h has come to me of going to the park. If it is no displeasure or m or trouble to you, at once would I go to the garden of sport. Iere you are held by penance with your mind on religion ; I have long been bearing the pure being. The trees have burst into flower, sāl-trees are in bloom ; it is fitting that I should go to the park. Spring for women is the best season, the time of adornment; humag with bees, resounding with the song of cuckoos; lovely for g has the pollen-dust been floating ; good were it to give the order us to go and delay not." Acaring these words of the queen the lord of the earth, delighted at irt, said to his attendants : Harness the chariots with array ises and clephants ; adorn the Lumbini-grove flourishing in its rics ... Now queen Māyā on reaching the Lumbini-grove alighted m the splendid chariot attended by divine and human maidens, d wandering from tree to tree, going from grove to grove, king at tree after tree, came gradually to a magnificent iksha trec Now the plaksha tree through the wondrous wer of the Bodhisattva bent and bowed down. So queen IS of ·Māyā like a lightning flash stretched out her right arm ar seized a plaksha branch, and stood playfully with open mout looking at the sky. And at that moment sixty hundred thoi sand apsarases from the gods of the realm of desire approache to form an escort for queen Māyā. It was with such a miracle that the Bodhisattva had entere his mother, and at the completion of ten (lunar) months ? issued from his mother's right side, conscious and self-possesser unsoiled by the stains of birth, such as is said of no other, : having the birth-stains of others. At that moment Sakra, king of the gods, and Brahmā Sahān. pati stood before him. They with supreme reverence, consciou and self-possessed, took the Bodhisattva and with all his lim! wrapped him in a divine kāśika-robe. And the gabled casket i which the Bodhisattva had stayed while in his mother's wom was caught up by Brahmā and the Brahma-gods and taken t the Brahma-heaven as a relic (caitya) for the purpose of worship And further the Bodhisattva was not touched by any huma being, but it was the gods who then first touched the Bod hisattva. So the Bodhisattva as soon as he was born came dow: to the ground. As soon as the Bodhisattva, the great being touched the earth a great lotus pierced the earth and appeared Nanda and Upananda, two nāga kings (water serpents], appeare with half their bodies in the sky, created two streams of col and hot water, and bathed the Bodhisattva. With Śakra Brahmā and the world-guardians going in front many hundre thousands of other gods bathed the Bodhisattva as soon as h was born with scented water, and scattered flowers over him. In the sky two chowries (fly-whisks) and a jewelled umbrell appeared. Standing on the great lotus he looked round at th four quarters. Looking at the four quarters with a lion's look the look of a great man, he looked round. Now at that tim ·THE BIRTH OF GAUTAMA 17 ae divine eye of the Bodhisattva, owing to the ripening of his revious roots of good action, appeared. With his divine eye e beheld all the threethousandfold thousandfold universe with s cities, towns, villages, countries, kingdoms, and capitals, with s gods and men. He knew the mind and action of all beings, nd knowing them he looked round and said, “ Is there any being tho is like me in morality, meditation, and knowledge, or in le practice of the roots of goodness ?” And the Bodhisattva iw no being in the threethousandfold thousandfold universe qual to himself. (Lalita-vistara, 88 [Lef. 78].)

·III. THE VISIT OF ASITA THE story n did not appear of the sage Asita was widely known, but the details vary in the different schools. In the Lalita-vistara he is said to have ] in the Himalaya, and the account in the Mahāvastu here given sł. other differences. According to the Pāli he was an ascetic who 1 near the king's palace. After his visit he tells his sister's son Nālak the approaching advent of a Buddha, and says that when he api his nephew should abandon the world in his teaching. The story has been treated as the original of the story of Simec Luke, ch. 2, but the differences as well as the resemblances are striking. In the Gospel the angels were seen by shepherds, and Sin till six weeks later, and then not at the boy's hc Simeon departed in peace, but Asita went away with lamentat Still, among other parallels to the Gospel story this is held to be most striking. In the southern country there was a young brahmin, the of a brahmin of high family in Ujjenī. He was dark and b. of colour, learned, clever and wise. From a family of teac. he had learnt the Vedas, mantras, and law-books. Then v his knowledge of the Vedas he left his house and went to Vindhya mountain leaving the world and adopting the life a sage. He ate roots, fruits, and leaves, and lived an austere: He built a hermitage on the Vindhya mountain, and by the on Way with practice, effort, and striving he attained the f trances and realized the five higher knowledges. Being lear in these sciences and knowing the Vedas he became wic known and famous as the seer Asita. He went through the by his great magic power and influence and lived in his hermit with soo pupils and Nālaka [his nephew]. Just when the B hisattva was born he perceived the earthquake and the light, 18 ·THE VISIT OF ASITA 19 heard the lovely superhuman sounds of singing and music, he saw the divine flowers falling, thousands of gods and apsarases with divine scented garlands in their hands going through the air to the east and hundreds of other marvels, and his hair rose with delight. “What has happened to-day in Jambudvīpa ? Through whose wondrous power is it that the earth quakes and hundreds of marvels appear ? Thus with his divine eye he saw that in the east in Kapilavastu a son was born to Suddhodana, meritorious, eminent, of great wondrous power, through the glory of whose wondrous power such hundreds of marvels had appeared in Jambudvipa. He thought, “At the right time and place I will see the boy.” Then knowing the time and occasion for seeing the boy, attended by many pupils he went by magic power through the air, and reaching Kapilavastu came to the door of the women's apartments of king Suddhodana. The ministers and the doorkeeper seeing the sage rose to meet him. “What does the reverend one command, and what is the purpose of his coming ?” The sage said, “Announce to Suddhodana that the sage Asita wishes to see him.” The porter informed the king. King Suddhodana being informed of the arrival of Asita, the learned, famous, mighty sage, said to the door-keeper, “Let the sage enter.” The door-keeper ran and announced to the sage, "Let your honour enter. The sage entered. The king with his seraglio on seeing the sage rose to meet him. “We welcome the reverend one, let the reverend onc sit down.” The sage having wished the king success in victory sat down. The king asked, "What, reverend one, is your purpose in coming ?” The sage said, “I wish to sce your boy.” At that time the boy had attained a certain calm trance. They thought the boy was asleep. Then the king said, “ Come in a short time, the boy is now asleep.” The sage said, “O king, the boy is not asleep." The king turned to the ·&C boy and saw that he was awake. The king amazed at the sage said, “The sage has great power," and gave the command to bring the boy to the sage. The boy on a robe of soft antelopehair was brought to him. The sage even from a distance seeing the marks of a great man on the boy's body clasped his hands on his head and rose to meet him, and having done reverence to him he took the boy. The sage observed the boy's thirty-two marks of a great man. He had heard in the palace the word universal king”. The interpreters of signs had said, The boy will be a universal king.” The sage thought, “ He will not be a universal king, he will be a Buddha in the world, and I in no long time shall end my life, and I shall not see this jewel, I shall not hear his doctrine, and shall not see his excellent company." He He wept and shed tears. King Suddhodana with his seraglio seeing the sage Asita weeping became anxious. Why, reverend one, on seeing the boy do you weep? Surely you do not see any misfortune for him ? When the boy was born the earth quaked in six ways, a light appeared in the world, he was worshipped by thousands of gods, there were showers of divine flowers, and thousands of musical instruments gave forth sounds. When the boy was born 500 boys in Kapilavastu were born and 500 girls, soo male and 500 female slaves were born, soo elephants and soo horses; 500 stores of treasure appeared, soo kings sent wishes for success in victory, and other marvels occurred. And yet on seeing the boy the reverend one weeps. Tell me, reverend one, surely you do not see any misfortune for the boy.” The sage said, “I see no misfortune for the boy. At some time, o king, and in some place there is the appearance of such great men. This great man has appeared, he will be a Buddha in the world, and I being old shall not see him. He will preach his noble doctrine that leads to peace and Nirvāṇa, and I shall not hear it. I shall not see his ·THE VISIT OF ASITA 21 cellent company, I shall not see the Buddha's miracles. It is, king, because I see this great misfortune for myself that I cp. The saga having by four causes prophesied with cernty that he would be a Buddha in the world, departed. (Mahāvastu, ii. 30.)

·IV. THE FOUR SIGNS Of the events between the birth of the Bodhisattva and his leaving the world we have no real knowledge. His mother is said to have died seven days after his birth, and he was brought up by his aunt Prajāpati. He received the name Siddhārtha (Pāli, Siddhattha), "he who has accomplished his aim”. From the Scripture we learn that he was brought up very delicately, and this according to the legend was because of the prophecy of the brahmins at his birth that he would become either a universal king or a Buddha. Hence he was kept by his father without the knowledge of old age, sickness, and death, until at the age of twenty-nine he was shown the four signs. The Bodhisattva decided that he would go into the park. King Śuddhodana ordered his ministers to keep watch between the palace and the park . . . and by the king's orders the ministers set watch on the road, and placed men at each point so that no old man or sick man or blind ... should appear before the prince as he went to the park ... Ghatikāra the potter, who had been born as one of the gods of the Pure Abode, and others of those gods created the form of an old man before him, aged and advanced in years, white-haired, his body marked with spots, broken, bent forward, leaning on a staff, and going with tottering limbs. The Bodhisattva on seeing him asked the charioteer, Who is that man so strange, old, advanced in years going with tottering limbs ?” The charioteer said, “Prince, what has that question to do with you? The man is called old, with his body exhausted by age. We are going now to the park, sport and delight and play with the five pleasures of sense.' The prince said, well, tell me, are all too liable to old age and subject to the law of old age? When the old age of a being that is born is known, what pleasure does a wise man take in it? Turn 22 ·THE FOUR SIGNS 23 le chariot round, charioteer, enough of going to the park.” The prince having turned back entered the house. King uddhodana asked the ministers why the prince had turned back ad had not gone to the park. The ministers said, “O king, he prince saw an old man and turned back, and no more wanted > go to the park.” The king said, “ May it not be as it was rophesied by the sage Asita. It will be a good thing to make he prince sport and delight and play with dancers, singers, and musicians, so that he may like to stay in the house." The oncerts in the prince's seraglio were like those in the world of he gods, but his mind was not on concerts ; he thought about he old man. [In exactly the same way the prince's later excursions are Lescribed, when he sees a sick man and a corpse.] The prince said, “Well, charioteer, will this man never more ce his father or mother or brother or sister or his kinsfolk and riends ?" Yes, prince, nevermore . The prince said : Death to thee and me is equal, neither enemy nor friend; Like the season he advances, hard to conquer or control. Not the families of lowly or of highborn does he count; Fearless like the sun in heaven, there he marches on his way." The charioteer said : "Pleasures, success, and kingly weal, delight, good fortune, Ask about them, the chiefest things in all the world; What hast thou to do with seeing death, the dreadful, The root of pain and ills, mankind's destruction ?" The Bodhisattva said: “He that has seen an old man, sick man, corpse, And does not shudder in this world of change, Should be deplored, for he, the senseless one, Is like a blind man on the high road lost.” 60 ·24 THE QUEST OF ENLIGHTENMENT The prince said : “well, charioteer, we too are liable to death and subject to the law of death. When the old age, the sickness, the death of a being that is born is known, what pleasure does a wise man take in it? Turn the chariot round; enough of my going to the park. (The prince pays a fourth visit to the park, and the gods show before him one who had left the world, wearing yellow dress, with tranquil senses, and composed gait, looking half a fathom in front of him.] The prince asked him, “noble one, why have you left the world ?” The wanderer said, “ for the sake of subduing and calming myself and attaining Nirvāņa. On hearing the wanderer's words he was pleased ... Mţigī, the śākya lady, was the mother of Ananda. When she saw the prince going out of Kapilavastu in such glory and magnificence she praised him with a verse : Happy (nirvrto) indeed is thy mother, And happy too is thy father ; Happy too is the woman, Whose husband thou shalt be. The Bodhisattva hearing the word “nirvāṇa' was pleased with nirvāņa, and stopped and seized it. Hearing the sound of nirvāņa He gave ear to nirvāņa ; Having beheld supreme Nirvāņa He meditated on the place of safety. 6 1 Nirvāṇa,' state of happiness', but as there are tw roots from which the word may be formed it may also mean extinction'; and the participle nirvṛto, 'having attained happiness or extinction'. The prince plays upon the two meanings of the word.

·THE FOUR SIGNS
25
is the prince meditated on nirvāṇa, he took no notice of the
ya lady Mțigī, and did not speak to her, and then she became
From among such a multitude has the prince been
ised by me, and I have not even been noticed by him.”
[Mahāvastu, ii, 150.)

·V. THE GREAT RENUNCIATION ACCORDING to the Pāli account the Bodhisattva returned from his fourth visit to the park, when he saw the man who had left the world, and made the Great Renunciation the same night. In the Mahāvastu his father decides to make him crown prince. In both accounts his renunciation was made on his becoming disgusted with his seraglio. On the same night, according to the Pāli, his son Rāhula was born, but according to the Mahāvastu he was then conceived, i.e. he descended like Buddha himself from the Tushita heaven into his mother. This feature may be due to the docetic character of the Mahāvastu, which made Buddha's earthly acts mere appearance, so that his behaviour as a human being was adopted only" to conform to the custom of the world". RĀHULA having descended from the Tushita heaven passed into his mother's womb at midnight. The Bodhisattva on awaking saw his seraglio asleep, one holding a lute, one a flute ... one a drum, one with her hand on her neck, one with a tabor on her head, two with their heads in each other's laps, one with her limbs thrown right and left, one with spittle flowing from her mouth. The Bodhisattva seeing them thus lying separately on the ground thought the seraglio was like a cemetery. He got up from sitting cross-legged, and moved aside the fine cotton curtains of the apartment. Chandaka was stationed as liis attendant. Chandaka, bring me the horse Kanthaka." Chandaka said, “prince, it is midnight, what is the use of a horse at this time and place ? Your palace is like Vaiśravana's heaven, enjoy it, what do you want with a horse at this time and place ? Your seraglio is like a host of apsarases, enjoy it. What do you want with a horse ?” Many such things Chandaka said The prince said, “ Chandaka, I want a horse now, bring 26 ·THE GREAT RENUNCIATION 27 Kanthaka.” Chandaka thought, “ as the prince at this time i place asks for Kanthaka while the people are happily asleep, now wants to renounce the world.' So then, while he was inessing Kanthaka, with a loud voice he uttered a cry so that king should awake and the people and all Kapilavastu. The ds sent a deep sleep on all the people within and without. nthaka also, when he was being brought neighed with a loud gh (thinking), “ at the sound of my neighing king ſuddhodana 1 the people will wake,” but though the sound went a league round it was not noticed, and no one awoke. Many susands of gods surrounded Kapilavastu and with scented lands did honour to the Bodhisattva as he renounced the orld. (Many marvels and miracles of the gods are here litted.] The Bodhisattva attended by thousands of gods and the four at kings went south from Kapilavastu for twelve leagues to : town Anomiyā, not far from the hermitage of the sage sishtha. There the Bodhisattva and Chandaka stopped. The dhisattva put his ornaments into Chandaka's hand, entrusted him the horse Kanthaka and the royal umbrella for his father ddhodana, and gave a farewell to Mahāprajāpatī Gautami 1 all his relatives (saying), “when I have done what has to done I will come back as the turner of the Wheel of the octrine" The Bodhisattva thought, “what of the going forth and the oknot?” With a sword he cut off his topknot, and when : off it was taken by Sakra king of the gods and worshipped the heaven of the Thirty-three, and the Topknot-festival was .d. Kanthaka licked the Bodhisattva's incomparable feet. c Bodhisattva taking no notice went on Chandaka was sent back by the Bodhisattva when he reunced the world from the town of Anomiyā and Chandaka с ·and Kanthaka came to Kapilavastu. When Chanda entered the palace royal excellent food and drink was broup to him, and to Kanthaka sweets mixed with honey were broug and other royal food was set before him, but he would not Through grief for the Bodhisattva he took no food, a he died on not seeing the Bodhisattva. On his death ki Suddhodana with great royal magnificence did reverence to body, and he was at once reborn in the heaven of the Thirt three as the god named Kanthaka. (Mahāvastu, ii. 159.)

·VI. THE ENLIGHTENMENT FTER the Great Renunciation Gautama is said to have spent six years scarch of a way of relcase from the ills which he had suddenly found be involved in worldly life. During these years he was attended five disciples, who left him when he discarded his methods of severe isterity. Then having found the true way of meditation, he took his at under a pipal tree and won enlightenment. Apart from its legendary setting the account is of the highest imortance in illustrating some of the chief Buddhist doctrines. The four ances show one of the methods of meditation by which the mind is incentrated and removed from outer influences. The divine eye and lemory of past existences are two of the powers of a Buddha, but they e acquired in some degree by all arhats. The final stage is the destrucon of the three corruptions, whereby full knowledge is attained. The Chain of Causation is a detailed exposition of the cause of pain lown by the passing of the individual from birth to birth. Through norance he passes to a new birth, and then in the form of rebirthonsciousness passes to another birth, develops mind and body, the six nscs, contact, feeling, craving, grasping and the desire of becoming. his leads to another birth and again to old age and death. THE FOUR TRANCES 'HUS the Bodhisattva having routed the opposition of Māra nd crushed his enemy, victorious in the forefront of the battle, rith parasol, banner, and standard raised, attained the first ance, which is free from sensual desire and wicked and evil leas, is accompanied with reasoning and investigation, arising com seclusion and full of joy and pleasure, and abode in it. Vith his mind fixed on one point he attained the second trance, which is without reasoning and investigation, arises from conentration, and is filled with joy and pleasure, and abode in it. 29 ·30 THE QUEST OF ENLIGHTENMENT Abiding with equanimity towards joy and aversion, mindful and conscious he experienced bodily pleasure, what the noble ones describe as abiding with equanimity, mindful and happy, he attained the third trance, which is without joy, and abode in it. With the abandoning of pleasure and pain, even before the disappearance of elation and depression, he attained the fourth trance with equanimity and mindfulness purified from pain and pleasure, and abode in it. THE DIVINE EYE So the Bodhisattva with divine eye, purified beyond human sight, saw beings passing away and being reborn, of good or bad colour, of good or bad destinies, low or high, going according to their karma. He understood : alas ! these beings who have led evil lives with misdeeds of body, with misdeeds of speech and mind, speaking evil of the noble ones, holders of false views, these who acquire karma through their false views, at the dissolution of the body after death, which ends in a state of misery and suffering, are reborn in the hells. But those beings who have led good lives with good deeds of body, with good deeds of speech and mind, who are of right views, they on account of the karma due to their right views on the dissolution of the body with a happy destiny are reborn in the heavens. Thus with divine eye, purified beyond human sight, he saw beings passing away, being reborn of good or bad colour, of good or bad destinies, low or high, suffering according to their karma. Even so the Bodhisattva in the first watch of the night realized knowledge, dispelled darkness, and produced light. MEMORY OF PAST EXISTENCES So the Bodhisattva with thus concentrated mind, purified, cleansed, brilliant, spotless, with the defilements gone, supple, ·THE ENLIGHTENMENT 31 rous, firm, and impassible, in the middle watch of the drew out and directed his mind to realizing knowledge insight into the memory of his former existences. He mbered many kinds of former existences of himself and s, one birth, two, three, four, five, ten, twenty, thirty, forty, births, a hundred, a thousand, a hundred thousand, many red thousands, many crores, hundreds of crores, thousands ores, ten thousands of crores, hundreds of thousands of s, many hundreds of thousands of ten thousands of crores, a cycle of evolution of the universe, a cycle of dissolution, le of evolution and dissolution, many cycles of evolution lissolution. There was I, of such and such a name, clan, colour, livelihood, length of life, suffering such pleasure pain. Passing away thence I was reborn there, passing thence I was reborn here. Thus did he remember the kinds of former existences of himself and all beings with special modes and details. 7 B CHAIN OF CAUSATION AND ENLIGHTENMENT e Bodhisattva thought: wretched verily is this world, in beings are born, grow old, dic, pass to another existence, re born again. And morcover they know no escape from is great mass of pain with old age, sickness, death and so Alas! no ending is known of all this great mass of pain, all this old age, sickness, death, and so forth. en the Bodhisattva thought : when what exists do old age leath exist, and by what are old age and death conditioned ? hought : when birth exists old age and death exist, for old .nd death are conditioned by birth. jain the Bodhisattva thought : when what exists does birth and by what is birth conditioned ? He thought: when ·32 THE QUEST OF ENLIGHTENMENT becoming exists birth exists, and rebirth is conditioned by becoming Now the Bodhisattva thought : when what exists does becoming exist, and by what is becoming again conditioned ? He thought : when grasping exists becoming exists, for becoming is conditioned by grasping. Now the Bodhisattva thought : when what exists does grasping exist, and by what is grasping conditioned ? He thought : when craving exists grasping exists, for grasping is conditioned by craving. Again the Bodhisattva thought : when what exists does craving exist, and by what is craving conditioned ? He thought : when feeling exists craving exists, for craving is conditioned by feeling Again the Bodhisattva thought : when what exists does feeling exist, and by what is feeling conditioned ? He thought when contact (of the senses) exists feeling exists, for feeling is conditioned by contact. Again the Bodhisattva thought : when what exists does contact exist, and by what is contact conditioned ? He thought : when the six sense-organs exist contact exists, for contact is conditioned by the six sense-organs. Again the Bodhisattva thought : when what exists do the six sense-organs exist, and by what are the six sense-organs conditioned ? He thought : when mind and body (name and form) exist the six sense-organs exist, for the six sense-organs are conditioned by mind and body. Again the Bodhisattva thought : when what exists do mind and body exist, and by what are mind and body conditioned ? He thought: when consciousness exists mind and body exist, for mind and body are conditioned by consciousness. Again the Bodhisattva thought: when what exists does ·Τ Η Ε Ε Ν LIG Η Τ EN MENT 33 ciousness exist, and by what is consciousness conditioned ? hought : when the aggregates (elements of the individual) consciousness exists, for consciousness is conditioned by aggregates. gain the Bodhisattva thought : when what exists do the egates exist, and by what are the aggregates conditioned ? hought : when ignorance exists the aggregates exist, for iggregates are conditioned by ignorance. his is the Chain in reverse order (from effect to cause). hen repeats it in direct order, then negatively in reverse r.] : that time, monks, I duly knew: this is pain, this is the : of pain, this is the cessation of pain, this is the way. I knew : these are the corruptions, this is the cause of the iptions, this is the cessation of the corruptions, this is the that leads to the cessation of the corruptions. I duly knew : s the corruption of sensual desire, this is the corruption of e for becoming, this is the corruption of ignorance, this is corruption of false views. Here the corruptions cease out a remainder. en so, monks, in the last watch of the night ... everything with noble knowledge was to be known, understood, hed, seen, and realized by a man . by the Bodhisattva full knowledge was embraced in one moment of thought. eme, perfect enlightenment was won, and the threefold vledge was attained. (Lalita-vistara, ch. 22.)

·VII. THE FIRST PREACHING The account of Buddha's enlightenment is much enlarged in the commentaries and later literature by the story of his victory over Māra, the chief god of the realm of sensual desire. It has little importance except as being symbolical of Buddha's escape from the power of the senses. After staying seven weeks near the Bodhi-tree he received food from two travelling merchants, and decided to preach. His two former teachers, to whom he thought of imparting his knowledge, were dead, but by his Buddha-eye he knew that his five former disciples were at Benares, and there he preached his first discourse, the setting in motion the Wheel of the Doctrine. The discourse gives in outline the essentials of the positive teaching of Buddhism-the four truths, the fourth truth of which is the Noble Eightfold Way, which by a course of morality and meditation leads to full knowledge. The five monks of the Bhadra-group, Ājnātakaundinya, Aśvaki, Bhadraka, Vāshpa, Mahānāman were dwelling in the Rishipatana.1 The Lord having gone out of Benares after collecting his alms and finishing his meal went to the Rishipatana. The five saw the Lord. On secing him coming from afar they decided on their behaviour. This ascetic Gautama is coming, he is slack, he lives in abundance, and has given up striving. No one ought to get up.” The Lord came, and they did not remain in their places. Just as birds in their nests or on a bough fly up when fire from below heats them, even so the five monks, as he came from afar, finding no pleasure in their seats, rose up .and went to meet the Lord. Come, friend Gautama, welcome, friend Gautama, greeting to friend Gautama. The Lord said, 1 The deer-park at Benares. It occurs below as Rishivadana and in Pāli as Isipatana. 6C 34 ·THE FIRST PREACHING 35 ou have broken your agreement, monks. Do not, monks, et the Tathāgata with the word 'friend." Then when the d addressed them with the word 'pupil', all their marks as amin students, their dress and behaviour, at once disappeared, they appeared in the three robes with shining bowls, with arranged naturally," and their gait was as if they were aks of a hundred years standing. This was the ordination of ing the world of the five monks. [The narrative is broken ,, and the First Sermon follows as it would appear in its e in the Canon.] 'hus have I heard : at one time the Lord was dwelling at ares, at Rishivadana in the deer-park. Then the Lord ressed the five elders : “ Monks." "Lord," the monks ied to the Lord. The Lord said to them: There are these extremes, monks, for one who has left the world. What the two ? The one, devotion to lusts and pleasures, vulgar, onging to the common people, ignoble and purposcless, does tend to a completely religious life, to disgust, absence of ion, to the state of ascetic, to cnlightenment, to Nirvāna ; the other, devoted to self-mortification, painful, ignoble, poscless. These, monks, are the two extremes of one who left the world, and the Tathāgata by avoiding both these cmes has through enlighteninent in the noble Doctrine and cipline attained the Middle Path, which produces insight, Is to calm, and leads to disgust, absence of passion, cessation, 2e state of ascetic, to enlightenment, to Nirvāna. And what, aks, is the Middle Path ... won by the Tathāgata ? It se Noble Eightfold Path, namely, right view, right resolve, it cffort, right action, right livelihood, right speech, right dfulness, right concentration. This, monks, is the Middle The Lalitar-nistara says their hair was cut, which would be the natural for a monk.

·36 THE QUEST OF ENLIGHTENMENT Path in the noble doctrine and discipline won through enlighter ment by the Tathāgata, which produces insight, tends to calr. and leads to disgust, absence of passion, cessation, to the sta of ascetic, to enlightenment, to Nirvāņa. Now, monks, there are these four Noble Truths. What a the four? The Noble Truth of pain, the Noble Truth of t] cause of pain, the Noble Truth of the cessation of pain, ar. the Noble Truth of the Path that leads to the cessation pain. Herein, monks, what is the Noble Truth of pain ? It : birth is pain, old age is pain, sickness is pain, death is pain, unic with unpleasant things is pain, separation from pleasant thin is pain, not getting what one wishes and pursues is pain ; t] body is pain, feeling is pain, perception is pain, the ment elements are pain, consciousness is pain, in short, the five grou of grasping are pain. This, monks, is the Noble Truth of pai Herein, what is the Noble Truth of the cause of pain ? It craving, tending to rebirth, combined with delight and passio and finding delight here and there. This, monks, is the Not Truth of the cause of pain. Herein, what is the Noble Truth of the cessation of pair It is the complete and trackless destruction, cessation, abando: ment, relinquishment, and rejection of that craving which ten to rebirth and finds delight here and there. This, monks, is t. Noble Truth of the cessation of pain. Herein, what is the Noble Truth of the Path that leads the cessation of pain? It is the Noble Eightfold Way, namel right view, right resolve, right effort, right action, right live hood, right speech, right mindfulness, right concentratio This, monks, is the Noble Truth of the Path that leads to t. cessation of pain This is pain : as I reflected, monks, on doctrines unhea ·THE FIRST PREACHING 37 :e, knowledge arose, insight arose, intelligence arose, om arose, light appeared. his is the cause of pain : as I reflected ... wisdom arose, appeared. his is the cessation of pain : as I reflected ... wisdom arose, appeared. id this is the Path that leads to the destruction of pain : as lected . . . wisdom arose, light appeared. ain, I must comprehend the Noble Truth of pain. I reflected .. wisdom arose, light appeared. gain, the Noble Truth of the cause of pain must be aband: as I reflected ... wisdom arose, light appeared. şain, the Noble Truth of the cessation of pain must be ied : as I reflected ... wisdom arose, light appeared. gain, the Noble Truth of the Path leading to the cessation uin must be practised : as I reflected . . . wisdom arose, appeared. long, monks, as I did not with due wisdom truly comprethese four Noble Truths with the three sections and twelve ions, so long I did not understand with full enlightenment, lid knowledge arise in me, nor was my steady release of | realized. But when, monks, with due wisdom I truly prehended these four Noble Truths with the three sections twelve divisions then I understood that I was enlightened full enlightenment, knowledge arose in me, and my steady se of mind and release of wisdom was realized. (Mahāvastu, iii. 328.)

·VIII. THE NOVICE'S TEN RULES THE admission of Buddha's son Rāhula to the Order is said to hav taken place on the occasion of a visit of Buddha to his home. Th admission was the ceremony of leaving the world (pabbajjā), when th candidate becomes a novice, and is placed in the care of a tutor. А the age of twenty he may receive full ordination (upasampadā). will be seen that the first five rules are also the rules for laymen. O the fast-day the layman also keeps the first nine rules, rules seven an eight being combined, so that they form the eight fast-day rules of th layman. The Lord then addressed the elder Śāriputra : “ Admit Rāhul to the Order, Śāriputra, he will have the same hut as yourself. The elder then asked the Lord, How, Lord, shall I admi him?” The Lord said, “ As the admission of a youth in th noble doctrine and discipline. Say (i.e. tell Rāhula to repeat ‘I, Rāhula, go for refuge for refuge to the Buddha, I go for refuge to th doctrine, I go for refuge to the Order. A second time ] Rāhula (say), Buddha is my refuge, no other is my refuge. Th doctrine is my refuge, no other is my refuge. The Order i my refuge, no other is my refuge. I, Rāhula, as long as I liv will refrain from taking life ; as long as I live I will refrain fron taking what is not given ; as long as I live I will refrain fron unchaste lusts ; as long as I live I will refrain from lying; a long as I live I will refrain from liquor and strong drink that ari occasions of intoxication. As a layman I will abide by thesi five precepts. I, Rāhula, leave the world after the Lord Buddha, who ha left the world. A second time, I leave the world after the Lord Buddha, who has left the world. A third time, I have left the world after the Lord Buddha, who has left the world. I 38 ·- THE NOVICE'S TEN RULES 39 āhula, as long as I live refrain from taking life with the abstaing of the precept of a novice, down to 1 I hold the precept not accept gold and ſilver. These are the ten precepts." Then e elder removed Rāhula's hair, ordained him, Sāriputra took m by his right hand, and Maudgalyāyana by his left, and they t him on a grass mat. (Mahāvastu, iii. 268.) 1 This is a phrase which implies an abbreviation. The omitted items 2,2-5 of the layman's precepts as above, and 6-9 of the novice's precepts, ) not to eat at the wrong time (after noon), (7) not to see dancing and ging, (8) not to use garlands, scents, unguents, or adornments, (9) t to use a high or large bed.

·IX. THE EXHORTING OF PŪRNA This discourse as well as the following one are a refutation of the charge sometimes made against the arhat ideal that it is a selfish one. From the first the disciples were exhorted to go preaching for the good of many. Pūrņa, though he was only beginning his course in the religious life, decided to go as a missionary in a savage border country, and during his preaching there won arhatship. In the next tale Upagupta, though still a layman, goes to speak to Vāsavadattā about the true nature of the body, and when he sees her ghastly state realizes the truth so clearly that he reaches the stage next to arhatship. The elder Pūrņa approached the Lord, and having saluted him with his head stood on one side. Standing on one side the elder Pūrņa said to the Lord, "It would be well for me if the Lord would so teach me the doctrine shortly that having heard it shortly from the Lord I may abide secluded, carnest, zealous, with myself controlled ; that I may go forth for the sake of which noble youths remove their hair and beard, put on yellow garments, and with right faith go forth from a house to a houseless life, to that life which ends in the highest religious life, having in this actual life known, realized, and attained the truth) that my rebirth is destroyed, the religious life has been led, done is what was to be done, I know that there is no becoming beyond this." Thereat the Lord said to the elder Pūrna, “Good, Pūrna, good indeed is it, Pūrņa, that you say that. Therefore, Pūrņa, listen well and carefully, and bear it in mind. I will spcak: there are forms to be recognized by the eye, desirable, agrccable, pleasing, attractive, rousing passion, and exciting. If a monk on seeing them approves and welcomes them and clings to thein 40 ·THE EXHORTING of PŪRŅA 41 d continues to cling, as he does so enjoyment arises, and from joyment delight and satisfaction arise. When there is delight d satisfaction passion arises, and when there is delight and ssion the fetter of delight and passion arises. A monk, Pūrņa, 10 is bound by the fetter of delight and passion is said to be from Nirvāņa. There are, Pūrņa, sounds recognized by 2 ear, scents recognized by smell, tastes recognized by the igue, tangible things recognized by the body, and mental ngs recognized by the mind, desirable, agreeable, pleasing, ractive, rousing passion, and exciting. When a monk sees m and welcomes them, he is said to be far from Nirvāņa. (If nonk on seeing them does not approve ... the fetter of ight and passion does not arise 1) and he is said to be very near Nirvāņa. You have been incited, Pūrņa, by this concise hortation. Where do you wish to live and take up your ode?" “Incited by this concise exhortation, Lord, I wish live and take up my abode in the districts of the Śroņāparāna people.” The Śroņāparāntaka people, Pūrņa, are sionate, they are violent, cruel, reviling, furious, and abusive. the Śronāparāntaka people meet you with evil, false, harsh ech and revile and are furious, and abuse you, what will you ak?” “If so, Lord, I shall think, ‘Really the Śroņāparāntakas good, really they are kind that meet me only with evil, false, sh speech and are reviling and furious, and abuse me, and do : strike me with their hands or with clods.'” “The Śroņāāntakas, Pūrna, are passionate If they strike you with ir hands or with clods, what will you think?" "If they do I shall think, 'Really the Śroņāparāntakas are good, lly they are kind that they strike me with their hands or is and not with sticks or knives.' “The Śroņāparāntakas, ņa, are passionate ... If they strike you with sticks or 1 This is supplied from the Tibetan version. > > ·you think?" 42 THE QUEST OF ENLIGHTENMENT knives, what will you think?" "If they do so ... I sha think, 'Really the Śroņāparāntakas are good, really they a: kind that they strike me with sticks or knives, but do not entire. deprive me of life.'' “The Śroņāparāntakas, Pūrņa, a: passionate If they entirely deprive you of life, what wi “ If the Śroņāparāntakas do entirely deprive i of life, I shall think, 'There are disciples, Lord, who are distresse about this foul body, they want to get rid of it, and in disgu: take a knife or swallow poison or die by using a rope or fa from a cliff. Really the Śroņāparāntakas are good, really the are kind who free me with such little trouble from this for corpse. “Good, good, Pūrņa, equipped with that patienc and goodness you can live in the districts of the Śronāparāntaka and take up your abode there. Go, Pūrņa, being released releas (others), having crossed over take (others) across, being console console, and having won Nirvāņa cause (others) to win Nirvāņa.' So the elder Pūrņa approving and welcoming the Lord's word saluted the Lord's feet with his head and went away. So the elder Pūrņa at the end of that night dressed himself early, took his bowl and robe, and went into Śrāvasti for alms. After collecting his alms and having had his meal he returned. Collecting the bed and seat that he used, and taking his bowl and robe he went journeying to the Śroņāparāntaka districts and reached them. Then dressing himself in the morning he took his bowl and robe and went into śroņāparāntaka for alms. A certain hunter with bow in hand was going hunting and saw him. He thought, “ This wretched shaven ascetic that I have seen is unlucky," and loading his bow and drawing it back to his ear he rushed after him. The elder Pūrņa saw him, and thereupon drew back his outer robe, and said, "Good fellow, I have come in for a purpose hard to fulfil. Strike here." And he spoke this verse :

·THE EXHORTING OF PŪRŅA
43
of which birds enter the snare, and deer are caught in the
with arrow and pike and lance men perish for ever in
the water wretched and pitiful swallow the hook that is
e sake with evil of belly have I come here from afar.
ied, “This wanderer, endowed with such patience
s, why should I kill him?"
So thinking he became
sed. Then the elder Pūrņa taught him the doctrine
.ed him in the formula of taking refuge in Buddha,
-, and the Order), and converted 500 laymen and
He had soo vihāras built furnished with beds,
s, couches, pillows, and cushions. At the end of
s he realized in himself the three knowledges and
urhat, free from passion for existence in the three
len.
(Divyāvadāna, 37.)
D

·X. UPAGUPTA AND VĀSAVADATTĀ The following tale is part of the Ašokāvadāna or life of Asoka, which is partly given in the Divyāvadāna. Upagupta, a perfume-seller's son, afterwards entered the Order, became a great preacher, and chief adviser of the emperor Asoka. IN Mathurā there was a courtesan named Väsavadattā. Her maid used to go to Upagupta to buy perfumes, and Vāsavadattā said to her, "girl, the perfume-seller must be in love with you, you bring so many perfumes.' The girl said, “noble lady, Upagupta, the perfume-seller's son, is full of beauty, he is full of amiability and sweetness, and he does his business honestly.” When Vāsavadattā heard that, a feeling of passion for Upagupta Then she sent her maid to Upagupta with the message, “I want to come to you and make love with you." So the maid gave Upagupta the message. Upagupta said, “ It is not the time, sister, for me to see you. Vāsavadattā bestowed her favours at the price of soo purāņas, 1 and the thought occurred to her that he was not able to give soo purāņas, so she sent her maid to Upagupta saying, “I don't want even a kārshāpaņa from the noble one, I only want to make love to him.” The maid gave the message thus, and Upagupta said, “it is not the time, sister, for me to see you.” Then a certain son of a guildmaster went to visit Vāsavadattā, and a certain merchant from the North bringing soo horse-loads arrived at Mathurā. He asked who was the principal courtesan, and learnt that she was Vāsavadattā. He took 500 purāņas and went to see Väsavadattā. Thereupon Vāsavadattā moved by greed, after turning out the guildmaster's son and throwing him into a privy, made love with the merchant. 1 The purāſa was a gold coin and the kārshāpana of copper. 44 ·UPAGUPTA AND VĀSAVADATTĀ 45 1 the guildmaster's son on getting free informed the king. king thereupon said, “go, sirs, cut off Vāsavadattā's hands feet, ears and nose, and leave her in a cemetery," and this done. len Upagupta heard that Vāsavadattā had had her hands, ears, and nose cut off, and had been left in a cemetery. The ght came to him, “Before now she wanted to see me for al reasons, but now that her hands, feet, ears, and nose have cut off, now is the time to see her." d he said: When in splendid garments her limbs were robed, And with lovely adornments she was bedecked, Better was it for those that aim at release And are averse to rebirth, that they should not see her. t now: s the time to see her, when her pride and passion and glee are one, I with a sharp sword she has been ruined, and her body appears 1 its true form. accompanied by a boy attendant he took his umbrella with tranquil gait reached the cemetery. Her messengerbut of affection for her former state was standing near keeping off the birds and other creatures. She informed radattā, saying, “Noble lady, Upagupta, to whom I was by you again and again, has arrived ; he must have come se he is pained by lust and passion." Vāsavadattā on hearing said : With my beauty destroyed, suffering pain, Lying on the ground, and stained with blood, When in this state he beholds me, How can he have lust and passion ?

·46 THE QUEST OF ENLIGHTENMENT Then she said to the messenger-girl, “ Collect the hands and feet, the ears and nose that were cut from my body." So she collected them and hid them with a cloth, and Upagupta came and stood before Vāsavadattā. Then Vāsavadattā seeing Upagupta standing before her said, “noble sir, when my body was flourishing and fit for sensual enjoyment, then I sent a messenger again and again to the noble sir, and he replied, ' it is not time, sister, for me to see you', and now when my hands and feet, ears and nose, have been cut off, and I am lying in my blood and filth, why have you come now? And she said: When this my body was fair as the heart of a lotus, Adorned with costly robes and ornaments, And when indeed it was worthy to be seen, Then you were not seen by me of little good fortune. Now what is it that you have come to see, When my body is not worthy to be seen? Gone is the wonder of its grace, delight, and glee, Dreadful is it, and smeared with blood and mud. Upagupta said : Not, sister, because pained by passion Have I come here into your presence ; But to see the impurity of lusts And their true nature have I come here. Though hidden by your robes and ornaments, By your outward charms that dispose to lust, Yet when examined by the strenuous Not as such would you But this your body is to be seen, Here in its true nature free from artifice; Ignorant and blameworthy are they That take delight in this common carcase. be seen.

·UPAGUPTA AND VĀSAVADATTĀ 47 In this body, bound with skin and soaked in blood, Covered with hide, overspread with masses of flesh, All overlaid with a thousand veins, Who verily would delight in it, and why? nd further, sister : When he sees forms of fair outside, Che ignorant man delights in them ; But knowing their inner foulness Che wise man finds in them no pleasure. Cast away is the impurity Of a corpse that has been cast away ; Che pure withdraw from lusts, Che lustful look upon them as pure. But they that hear the sweet voice Of the All-enlightened One, and act, Abandon lusts that cause distress and grief and pain, Which are ever censured by the good. With minds freed from the causes of lust Chey have gone to the tranquil forest ; Chey go to the further side of the great ocean of becoming Making use of the raft of the Way. āsavadattā on hearing this was roused from worldly existence, through reflecting on the Buddha's virtues her heart was red, and she said : Even so is all this, As you say, O learned one ; Having obtained you, good one, Havė I heard the Buddha's word. n Upagupta gave Vāsavadattā a graduated discourse, and punded the Truths. And Upagupta having grasped the true re of Vāsavadattā's body reached absence of passion for the n of desire. Through his own teaching of the doctrine ·48 THE QUEST OF ENLIGHTENMENT woe, together with his penetration of the Truths he attained the fruit of Non-returner, and Vāsavadattā attained the fruit of Entering the Stream. Then Vāsavadattā on perceiving the Truths said with affection to Upagupta : Through your support the dreadful way of Full of many evils, has been shut ; Opened is the meritorious way to heaven, And the way to Nirvāṇa have I won. And further : I go to the Lord, the Tathāgata, the Arhat, the perfect Buddha as a refuge, and to the Doctrine and Order of Bhikkhus." And she said : I proceed for refuge to him with eye Pure as a newly opened lotus, To the passionless Conqueror together with The (Doctrine) the producer of immortal wisdom, and to the Order. Then Upagupta having instructed Vāsavadattā with a discourse on the Doctrine went away, and not long after he had gone Vāsavadattā died, and was reborn among the gods. The deities announced in Mathurā that Vāsavadattā having heard the teaching of the doctrine from Upagupta had seen the Noble Truths, and had been reborn among the gods. And the people dwelling in Mathurā on hearing this did worship to her body. (Divyāvadāna, 352.)

·I. THE KING WHO WOULD NOT FIGHT 66 sermon on the Mount says, resist not evil” (Matt. v. 39). The i for “evil” may be masculine, and the Revised Version translates him that is evil". The principle involved is the same, and there tale in the Pāli (Jāt. 5I) of a king who refused to fight, and yet victorious, and recovered his kingdom. The following tale deals the same problem. In both cases the king was Buddha in one of ormer births. G ago in the far past there was a king of Kośala, virtuous, reat eminence, great power, great wealth, and with a great e of chariots. His kingdom was thriving, it was prosperous, eful, and wealthy, populous, with happy inhabitants, free a dacoits, robbers were well-controlled, and trade flourished, e protected it in righteousness. In In many a country the fair irt of the king's fame went forth, he was honoured as a ower of alms, he was ready to behave kindly to others, and a regard for the next world. Thinking that he was righteous king of Kāśī, who had no regard for the next world, was r to attack the Kośala kingdom, and having equipped a fold army of elephants, horses, chariots, and infantry reached Kośala country. By means of the Kośala king's ministers 1 a hired force the Kāšī king was defeated and his whole y put to flight. After a time he came with a stronger fourforce, and was again defeated. Again and again he came his army into the Košala country. Thereby many thous of living beings on both sides fell by sword, arrow, spear, lance, and met with disaster. The Kośala king being teous, compassionate, and regardful of the next world, seeing thousands of beings that had met with disaster, was agitated aind, and realized that it was through greed of a kingdom power 49 ·50 THE QUEST OF ENLIGHTENMENT that such unrighteous destruction of life was done. In h agitation he quitted his kingdom and alone without a companic went in disguise to the south, and there by some trade got h living. As he was going wearied by the journey and suffering froi wind and sun, he sat under the cool shade of a banyan tre resting himself, and a merchant engaged in sea-trade, who ha lost his ship with the destruction of all his wealth in the se: was coming from the south from the sea to Kośala. He ha heard that the Kośala king was righteous and compassionati ready to act kindly towards others, that he supported man thousands who had fallen and who had lost their wealth, an furnished them with money, and he thought that the king woul give him money so that he could do business and raise himse. from his fallen state. Having hopes in the Kośala king he wa going by stages from the south and had reached the Kośal king's country. There he met the Kośala king under the banya: tree. The king asked the merchant, “Good brother, don't g on while you are weary and tired, the shade of this banyan i cool, and you are tired with the journey.” He replied, “ Goo brother, good luck to you, I must go." Then the king said “Good brother, where are you hurrying, and what is you intention in going that you don't wish to rest ?” He replied Good sir, I am a merchant from a certain city, engaged in sea-trade, and from my city taking various wares with muc) wealth to the seaports I crossed the great ocean in a well-fitter ship. Then on the great ocean my ship loaded with wealti was wrecked, and I barely escaped alive from the sea on a plank I am going to the Kośala king to ask for money, whereby can carry on my trade again and raise myself from my faller state. It is with this hope that I have come from far and an 22 going there.”

·THE KING WHO WOULD NOT FIGHT SI Then the Kośala king hearing the merchant's words wept and led tears. The merchant said, “ Good sir, why are you weepg?” The king said, "I am weeping because you having ist your ship have come from far with your hopes on me, inking that the Kośala king will furnish you with money so lat you can carry on your trade again and raise yourself from our fallen state. The Kāśi king has overrun my kingdom, id I have escaped with my bare life to the south, where I shall ake a livelihood by some trade. So I am weeping that you report of me should have come so far, and that such a isfortune as mine should destroy your hopes.” Then the erchant addressed the king in a verse : 2 the “Through the fame of thee, hero of bounty, On hearing of it have I come here from afar ; My desires were fostered with the strength of hope ; My hopes have become hopeless on beholding thee." The king said : "I am the bestower of hundreds of desires ; In the world of men and gods is none like me; For thy sake will I sacrifice my life; Let not the fame of me be false." 66 Then the king consoled the merchant, who in despair had len on the ground. You have come here from afar with vur hopes fixed on me. I will act for you so that your coming ill not be fruitless. For your sake I will sacrifice myself. Bind y arms behind mc, and take me to the Kāśī king. Then the iśī king will be pleased with you much money. illingly do I sacrifice myself, and let not the hopes that you d in me be fruitless. Then the merchant said : and give you

·52 THE QUEST OF ENLIGHTENMENT
“I cannot to such a hero of men
Do such a sin for the sake of wealth;
As is thy fame, even so is it on seeing thee ;
Most hard is that to do, O world-sage."
The king said :
“What is the worth of life to them
That have no fame or fortune in the world?
As in search of wealth thou hast come here,
Do not return with all thy wishes lost.
Willingly from foes will I suffer fearful smiting ;
Willingly shall the foe cut up my body;
Willingly will I undergo the keenest suffering ;
Pain will I suffer ; let not thy hopes be vain.
Now the Kāšī king had no pleasure in the life of the Koś
king, and he daily made a proclamation that whoever shou
bring him the head of the Kośala king, should receive from h:
a great reward. So as the Kośala king again and again insist
on it, he was bound by the merchant with his arms behind h
and brought before the Kāšī king. The Kāśī king said, “ Al
here is the king, a hero and a good fighter, how have you bou
him and brought him ?” When the merchant had told ever
thing about the reason for his coming, the Kāšī king in astonis
ment said, “it is not proper for us to deprive such a rightec
king of his kingdom," and then he consecrated the Košala ki
again in his kingdom, and went away to his Kāśī realm. Thei
after the Kośala king bestowed much wealth on the mercha
(Mahāvastu iii. 349.)

·XII. BIRTH-STORY OF BLACKIE en Buddha was practising austerities during his six years' striving, as reported to his father that he was dead. This his father refused elieve, owing to the prophecy of the brahmins. The following l-story was told to show how in his previous life as Blackie his er also refused to believe that his son was dead. he tale illustrates the general Indian belief in a “truth-utterance”. wish is made along with an assertion of the absolute truth of a certain not even the power of the gods can prevent the wish being mplished. ce in the far past in the city of Benares in the Kāśī country e was a certain brahmin. For forty-eight years he practised bacy and studied the Vedas. Then thinking it would not ight not to leave offspring he took a wife, and having raised pring thought that having enjoyed human pleasures it was e to leave the world. He told his wife, and she said, “ Who look after your son or who will look after me? If you nd to leave the world I too will do so, I too will do austerities, o will practise celibacy.” The brahmin said, you too leave the world.” Then they left Benares. On slope of the Himalaya is a hermitage named Sāhanjani. :re a great sage named Gautama dwelt with soo pupils, who acquired the four trances and the five higher knowledges?. brahmin with his wife went there, and abandoned the world er the sage Gautama. His wife too abandoned the world. n he built a hut of grass and one of leaves near the hermitage i one for his wife Pāragā, and practising by the outer way ized the trances and the higher knowledges They Abhijñā. The divine eye, the divine ear, knowledge of others' thoughts, zory of one's previous existences, and psychic or magic power. These be obtained by "the outer way", i.e. by non-Buddhists. To these Buddhists added a sixth, destruction of the āsavas, to be acquired only hc Noble Way. 53 Be it so, ·60 Then they grew 54 THE QUEST' OF ENLIGHTENMENT thought, “What shall be the boy's name?” and they sai The boy is black (śyāma), let him be called Blackie (śyāmaka So the name Blackie was given him by his parents. There the boy was brought up in the hermitage. When 1 could run about, he played with the young deer. Sages practi friendliness, and the birds and deer do not fear them. TI hermitage was graced with thousands of deer and birds. Whe the young deer drank from their mothers' breasts, then Black did so also. So he grew up playing with the deer and the bir He collected the roots and the fruits in the hermitage, an offered them to his father and mother. He brought water an sticks and erected huts of grass and leaves, sprinkled and swei the hermitage, and attended on his parents with the greate respect. old and weak and blind, and unabl to get their food. He fulfilled all their needs and then attende to himself ... Accompanied by deer and birds, by gods, nāgas and fairie he took a pitcher and went to fetch water from a mountai stream. The Kāšī king Peliyaksha was hunting a deer, whic disappeared in a thicket. He heard the sound of Blackie, an thinking it was the deer he shot his poisoned arrow and hi Blackie in the heart. The boy put the pitcher down and uttere pitiful Tries, “Deer and boars are killed for their flesh, lions tigers, and leopards are killed for their skins ... but wha could be done with my flesh or skin ... and with one arrov three people have been killed.” The king arrived, and findinį him lamenting and weeping was terrified. He leapt from hi horse and falling at Blackie's head said, “ Thinking it was a dec I shot in ignorance, and I implore your pardon, but why die you say that three have been killed with one arrow? Thi reverend one is not threefold. How were three people killed with one arrow ?” Blackie said, “O king, my mother and ·That is why BIRTH-STORY OF BLACKIE 55 · are old and weak and blind, and I am their supporter. everything for them, and when I am killed they are killed When I am dead there is no life for them. that three were killed with one arrow.” The king said, ill lay aside my royal splendour, and will take care of your er and father. As you have cared for them, so will I do." boy said, “ You have removed the arrow of grief from my As you have promised, so do to my mother and father. 1 be a great blessing to you, O king. In order to support everend ones you will take this pitcher and go by that and give them my greeting : Blackie sends his greeting, ays, your only son is dead, and this should not be a cause ieving and weeping. Everyone in the world of living s must die. To abide is impossible, and cannot be gained eeping and grieving, nor can one escape one's own karma. 2 is not mine alone, but belongs to all beings. Therefore 2 not, sorrow not. From all dear and pleasant things there nge and deprivation. According to your true promise, ag, do to the reverend ones as you say.” Thus having nished him the boy died. e king secing the boy dead wept and lamented. Wiping ars and taking the pitcher he went to the hermitage by ray that he had been shown. As soon as the king had set ne boy's body was attended by deer and birds, making a lamentation. His parents hearing the sound thought, ver before have we heard such sounds, can it be that ie has been hurt by a lion or a tiger or some other wild ?” The king reached the hermitage, and the deer and raised fearful cries. The sages were still more alarmed. sing tied luis horse to a branch, and taking the pitcher is sentence is the utterance of Buddha, which was repeated by Kassapa to the monks after Buddha's death.

·ENLIGHTENMENT << 56 THE QUEST OF approached the boy's parents, saying, “I salute you reveren ones.” They said, “Who are you ?” [The king explaine who he was, and they told him that Blackie was coming wit water. The king wept, gave the boy's message, and explaine how he was killed.] The king fell at their feet and besought their pardon. will give up my realm and people, and support you here a Blackie did." Then they said, “O king, we are blind and nc able to go to the place without a guide. Lead us, o king, t the place where Blackie is. We will raise him up with a truth utterance, and destroy the poison.” Then placing their hanc on the king's shoulder they went to the place. Claspin Blackie's head his mother Pāragā stroked his face with her han and wept and lamented, “ The hermitage will be empty deprive of Blackie. The woodland deities lamenting will go away, an the deer and birds not seeing Blackie will go away lamenting. The sage said, “Pāragā, do not weep, do not grieve. Wha good will weeping and grieving do? We who have followe celibacy with long-practised austerity are able to raise him u with a truth-utterance. I make this truth-utterance, wherewit we shall destroy his poison and bring back his life.” Then b this truth-utterance the poison was destroyed : “As you, m son, näve never thought anything bad, and have had a friendl mind to all creatures, so may your poison be destroyed. As yo have never sought food for yourself without first giving it t your parents, so may your poison be destroyed. As you hav ever kept the moral rules towards your parents, so may you poison be destroyed.” Then the boy through the wondrou power of the truth-utterance of his parents and his own well practised power, as a man who has been asleep wakes up, s he gave a yawn and arose. (Mahāvastu, ii. 209.)

·XIII. THE MARKS OF NON-SELF Pāli Scriptures is a discourse known as the marks of non-self, which i in the Mahāvastu divided into two, as given here. It would be latural that when it was given on different occasions it might divided. The subject has been discussed in the Introduction. need only be noted that the subject is not the question of the ut of the self, the whole individual consisting of the body and ir immaterial parts, and it is denied that the self is to be found one of them. Attempts that have been made by Western s to prove that the discourse implies the annihilation of the ual at death or at Nirvāņa are futile, as that was a view always i by the Buddhists. I ord dwelt at Benares, teacher of gods and men. There rd addressed the five elders of the Bhadra-group.“ Body, s, is without self; feeling, perception, the other mental nts, and consciousness are without self. If, monks, this were the self the body would not be liable to sickness and and the production of pleasure in the body would thrive aid) may my body be so, may it be not so ; and because dy is not the self therefore it is liable to sickness and pain, ze production of pleasure does not thrive in it (if I say) ny body be so, may it be not so. [The same statements lade for the other groups, feeling, etc.) -refore, monks, thus you must learn : whatever body there ernal or external, coarse or fine, base or lofty, far or near, r present or future, all that body is not minc, I am not that, not the self, even so is it to be viewed with right wisdom. ever feeling, perception, mental elements, consciousness 57 ·58 THE QUEST OF ENLIGHTENMENT there is, whether internal or external, coarse or fine, base or lofty far or near, past or present or future, all that is not mine, am not that, that is not the self. Even so is it to be viewed i truth with right wisdom.” Thus spoke the Lord while dwelling at Benares in the Rishiva dana in the deer-park, and when this exposition was bein uttered the mind of the elder Ājnātakaundinya was release from the corruptions (āsavas) without clinging (to existence) and in the four (other) monks, the elders Aśvaki, Bhadaka Väshpa, and Mahānāman, the pure and spotless eye of th doctrine concerning things was purified, and in thirty crore of gods the pure and spotless eye of the doctrine concerning things was purified. Enraptured the five elders of the Bhadra group applauded the utterance of the Lord. II The Lord, the all-enlightened, addressed the five elders of the Bhadra-group : “If you think, monks, from what root do grief, lamentation, suffering, sorrow, and despair arise, what is their origin and beginning ?” Thereat the elders said to the Lord, “Things have their root in becoming, Lord, they are led from becoming, they have their origin and production in becorinig. It were well if the Lord would set forth this matter to the monks. When the monks face to face with the Lord have heard and face to face have grasped it, then in reality they will understand it." Thereat the Lord thus spoke to the five of the Bhadra-group: Grief, lamentation, suffering, sorrow, and despair arise from the body as the root, they have their origin and beginning in the body. From feeling as the root, from perception, from the aggregates, and from consciousness arise grief, lamentation, suffering, sorrow and despair, having (therein) their origin and ·THE MARKS OF NON-SELF 59 inning. Would you think, monks, that body is permanent mpermanent ?” “Impermanent, Lord.” Now, monks, en you know the impermanence of body, its unsteadiness, perishableness, its changing, passing away, and ceasing, those ruptions (āsavas) that arise on account of body, which are ructive, distressing, feverish, defiling, which lead to renewed tence, to birth, old age, and death in the future, cease. With r cessation the corruptions will not arise. (The same stateit is made of feeling, perception, the aggregates, and conusness.] Therefore, monks, you should learn : that what- : body there is, internal or external, gross or subtle, low or nent, far or near, past, future, or present, all this body is mine, not this am I, not this is the self. Thus, monks, you ıld learn. [Repeated for the other constituents.] Even so to be looked upon in reality with right wisdom.” Thus the Lord while dwelling at Benares in the deer-park Rishiina, and when that exposition was being spoken the elder itakaundinya attained mastery of the powers. The ininds four monks, Aśvaki, Bhadraka, Vāshpa, and Mahānāman, e released without clinging from the corruptions. (Mahāvastu, iii. 335 ff.) 20 B ·XIV. GUPTIKA'S DISCOURSE The discourse of Guptika makes use of the doctrine of non-self to emphasize the complementary truth of the permanent state. Everything that arises must pass away, but beyond this continual change is the permanent state of Nirvāņa. Two further points in the doctrine of karma are also illustrated. However much the individual may change from its former state it is still causally linked to the individual that it was when it performed its deeds, so that the same being that performed them suffers for them. Nor does the winning of release require or depend upon the exhaustion of karma. Guptika, though an arhat, was still suffering from a disease and reaping the fruit of his past actions. The friends of the elder Guptika came to him and said, “what, elder, is of perishable nature, or what is there in the world of perishable nature ?" Body, friends, is of perishable nature ; with its cessation Nirvāṇa is of imperishable nature. Feeling, perception, the mental elements, and consciousness, friends, are of perishable nature. With their cessation Nirvāṇa is of imperishable nature. What do you think, friends, is body permanent or impermanent ? It is impermanent. Again, is that which is impermanent painful or not painful ?” “It is painful. Again, would the learned noble disciple look upon what is impermanent, painful, and liable to change as himself, saying this is mine, I am this, this is my self?” “No, reverend Guptika.” [The same argument is given for the other elements.] Therefore now, whatever body past, present, or future, internal or external, coarse or subtle, base or lofty, far or near, all that is not mine, I am not that, that is not my self, even so is this to be looked at with right wisdom. Whatever feeling there is, perception, mental elements, con- 60 6 ·GUPTIKA'S DISCOURSE 6Ι ousness, past, present, or future, internal or external, coarse subtle, base or lofty, far or near, all that is not mine, I am not it, that is not my self, even so is this to be viewed with right sdom. The learned disciple who thus views feels disgust for dy, feeling, perception, the mental elements, and consciouss. Having become disgusted he is free from passion, havbecome free from passion he is released. The knowledge 1 insight that he is released arises, 'destroyed is my rebirth, religious life has been led, done is what was to be done, no er existence (becoming) beyond this do I know?." Now when this was being spoken, in those friends arose the e, spotless eye of the doctrine concerning things. The doubts the monks were roused, and they asked the Lord Buddha, cutter of all doubts. “What actions, Lord, had been done Guptika that his body became full of a loathsome and evillling disease, and what action had he done that he became seen and sharp intellect, and on leaving the world realized itship?” The Lord said : Guptika, monks, in former hs has done and heaped up actions; who else will suffer for n? Actions, monks, done and heaped up are not ripened in external earth-element nor water nor fire, nor air, but in skandhas, dhātus, and ayatanas 1 that have been acquired, both d and bad actions. “The deeds of mortals perish not Even in a hundred million ages ; When the fulness of time has come, Then do the deeds of men bear fruit." Buddha then tells a tale of Guptika's previous life as a guild- The skandhas are the five groups of the self as given in the discourse. dhātus (elements) and āyatanas (bases) are more elaborate subdivisions e same groups.

·62 THE QUEST OF ENLIGHTENMENT
master, when he illtreated a rival, hence his disease ; but he
afterwards repented and atoned for his crime, and hence his
quick attainment of arhatship. He still had to experience the
results of both kinds of action.]
(Avadāna-śataka, No. 96.)

·XV. BIRTH-STORY OF THE EXPULSION OF THE DEMONS The following birth-story appears to have been invented merely to form an introduction to the Formula of Welfare which follows Ch. XVI). It illustrates the Buddhist belief that by " the outer way is practised by non-Buddhists, many of the attainments of Buddhist uscetics may be obtained. See note, p. 53. When the Lord Buddha crossed the boundary into Vaiśālī, all he demons fled. The multitude was delighted, and said to the Cord, “See, Lord, how when the Lord crosses the boundary of Vaiśāli all the demons flee." The Lord said, what is wonderul, Vāsishthas,1 that when the Tathāgata, after attaining full enlightenment and having become god beyond the gods, has crossed the border of Vaiśālī, all the demons should flee? On inother occasion also, when I was a sage in the city of Kampilla ind crossed the boundary, all the demons fled." The Licchavis aid, "Another, Lord ?" The Lord said, "Another also." In the far past, in the Pānchāla country, in the city of Kampilla, :here reigned a king Brahmadatta. He ruled his people well ind was given to hospitality. His land was thriving, prosperous, peaceful, and wealthy, populous, with happy inhabitants, free rom dacoits and robbers, and flourishing with trade. Now the on of Brahmadatta's family priest was named Rakshita. He was distinguished, and had undertaken the ten paths of good iction. Perceiving the wretchedness of lusts and understanding 1 way of escape his mind was much agitated, and he was intent 1 This is the clan name of the Licchavis of Vaisālī, so named from Vedic sage, just as all of Buddha's clan were named Gautamas from inother Vedic sage. 63 ·64 THE QUEST OF ENLIGHTENMENT on renunciation. As he saw the wretchedness of lusts, he went out to the Himalaya and adopted the wandering life of a sage. Then in the Himalaya he built a hermitage, made a hut of grass and leaves, and lived on roots, leaves, flowers, and fruit. By the outer way he spent the former and latter the former and latter part of the night in the practice of watchfulness, attained the four trances, and realized the five higher knowledges. Then having attained these the young man lived in the exercise of the ten paths of good action, lived a celibate life, sat cross-legged in his hermitage, and touched the disc of the moon and sun with his hand. He even controlled the gods of the Brahma-world, such was his extreme austerity and great power. At one time in the great city of Kampilla and the country round a grievous disease due to demons broke out. Afflicted by that demonic disease many thousands of people fell victims to it. King Brahmadatta seeing the great misfortune to Kampilla sent a message to Rakshita in the Himalaya, “ In Kampilla such a disease due to demons has broken out, and many thouands of people have fallen victims to the disease. It were well if the Lord would show compassion and come to Kampilla." The sage on hearing the messenger's words came from the Himalaya and reached Kampilla. On the sage crossing the boundary of Kampilla all the demons fled. Then the sage in Kampilla gave a Formula of Welfare, and taught the ten paths of good action to 84,000 people. [Two other birth-stories of the same purport follow.] So the Lord by gradual stages reached Vaišāli. Then the Lord in Vaiśālī pronounced the Formula of Welfare both of the inner and outer way. [This is given in the next chapter.] (Mahāvastu, i. 283.)

·XVI. THE FORMULA OF WELFARE *HIS formula occurs in a simpler form in the Pāli Scriptures, where it known as the Jewel-discourse (Ratana-sutta). It forms part of a collecon of similar spells still used in Ceylon. Apart from its use as a spell has an interest as being a kind of creed, belief in the three Jewels, the yur stages of progress (each being divided into two, the Way and the ruit), the need of confession, and the extinction of rebirth with the rinning of Nirvāna. REVERENCE to Buddha, reverence to enlightenment, Reverence to the Freed, and reverence to freeing, Reverence to knowledge, and reverence to the Knower, To him supremest in the world pay reverence. All spirits whatever that are here assembled, That haunt the earth or through the air are passing, May all those spirits be well-disposed and kindly, May they hear welfare uttered by the Victor. Whatever jewel is in this world or elsewhere Or any precious treasure in the heavens, In no wise is it cqual to the Buddha, The god beyond the gods, the man supremest. In the Buddha is this jewel of perfection ; So through this truth to us may there be welfare, Whether from men or superhuman beings. [Destruction, passionlessness, the immortal, perfect, Attained by the ſākya-sage in contemplation.] In the Buddha is this jewel of perfection ; So through this truth to us may there be welfare, Whether from men or superhuman beings. 65

·66
THE QUEST OF ENLIGHTENMENT
That pureness by the best of Buddhas lauded,
The contemplation called uninterrupted,
Nought is there equal to that contemplation.
In the Doctrine is this jewel of perfection ;
So through this truth to us may there be welfare,
Whether from men or superhuman beings.
The persons eight, they that are ever lauded,
Who form four pairs, worthy are they of offerings,
So has the Blessed Onc declared them worthy,
Of great fruit are the gifts to them presented.
In the Order is this jewel of perfection ;
So through this truth to us may there be welfare.
Whether from men or superhuman beings.
All they indeed who thus attain to insight
Three things cast off entirely and abandon :
False theory of a self, uncertainty,
And all there is of ceremonial practice.
In the Order is this jewel of perfection ;
So through this truth to us may there be welfare,
Whether from men or superhuman beings.
Whatever act of wickedness the learner
In deed or word or thinking has committed,
Impossible for him is its concealment,
For them that have seen the path impossible.
In the Order is this jewel of perfection,
So through this truth to us may there be welfare,
Whether from men or superhuman beings.

·THE FORMULA OF WELFARE 67 iven as a pillar at a city's threshold tands firm in the earth, by the four winds unshaken, 1o, I affirm, is the good man unshaken, Who in the Noble Truths is well instructed, Ind pondering the meanings deep perceives them. n the Order is this jewel of perfection ; jo through this truth to us may there be welfare, Whether from men or superhuman beings. Who to the Noble Truths apply themselves, Che Truths well taught by the profoundly wise one, Chey, even though they be exceeding slothful, Not to the cight rebirths will be subjected. n the Order is this jewel of perfection ; jo through this truth to us may there be welfare, Whether from men or superhuman beings. They who apply themselves with mind well-purposed, Renouncing all in Gautama's instruction, Their end attained, are plunged in the immortal, Their minds released, delighting in Nirvāņa. in the Order is this jewel of perfection ; So through this truth to us may there be welfare, Whether from men or superhuman beings. The old is destroyed, the new is not assembled, 1 Released from becoming are they in the future, Their seeds destroyed, not sprouting forth again, Like to an oil-lamp are the wise extinguished. In the Order is this jewel of perfection ; So through this truth to us nay there be welfare, Whether from men or superhuman beings. 1 Birth and rebirth.

·68 THE QUEST OF ENLIGHTENMENT . As when a fire flames up, and then sinks down, Blazes, and lacking fuel dies once more, Even so the meditating sons of Buddha, Seizing the dire results of lust with wisdom, Depart, not theirs to see the king of Death. In the Order is this jewel of perfection ; So through this truth to us may there be welfare, Whether from men or superhuman beings. In the hot season, in the spring month of Chaitra, As in a forest grove with tops in flower, Blown by the wind the branches waft their sweetness, So do the meditating sons of Buddha Endowed with virtue waft abroad their sweetness. In the Order is this jewel of perfection ; So through this truth to us may there be welfare, Whether from men or superhuman beings. All spirits whatever that are here assembled, That haunt the earth or through the air are passing, To you may human kind be ever friendly, And day and night for you set forth their offerings. Therefore be you unwearied to protect them, Even as a mother pitying her infant. So through this truth to us may there be welfare, Whether from men or superhuman beings. 1 In these, Vipaśyin, Sikhin, Viśvabhū, Krakucchanda, Kanakamuni, Kāśyapa, And Gautama, the ſākya-sage, the famous, 1 The six previous Buddhas, with emendation of the text.

·THE FORMULA OF WELFARE
69
Through these the Buddhas of mighty psychic powers
May all the deities be well-disposed ;
May they protect us mightily, and furnish
This welfare to the race of human beings.
Therefore be
ye
unwearied to protect them,
Even as a mother pitying her infant.
So through this truth to us may there be welfare,
Whether from men or superhuman beings.
Him who has overcome the world, and turneth
The wheel of the Doctrine, pitying all beings,
Even such a one, of gods and men supremest,
The Buddha I revere, may there be welfare
The Doctrine I revere, may there be welfare ;
The Order I revere, may there be welfare.
(Mahāvastu, i. 290.)

·XVII. BUDDHA'S LAST MEAL In the Pāli story of Buddha's last meal he is said to have eaten sūkaramaddava. This is not the usual word for boar's flesh, but the earliest commentators understand it in this sense. However, they also mention other views, one being that it was a kind of mushroom. There was no religious reason why it should not have been boar's flesh, as meat was allowed, provided that the recipient had not seen, heard, or suspected that it was intended specially for him. In the following Sarvāstivādin account from the Chinese there is no mention of the kind of food, but in another version there is an addition after the statement about the meal : “Chunda had especially cooked sandal-mushrooms, which were looked upon by all the world as a wonderful rarity, and offered these only to the Lord. The Lord said to Chunda, Give not of these mushrooms to the monks.' Chunda accepted the order, and did not venture to give them.” This does not settle the question as to what the food really was, but only shows that the Chinese translator understood it in the same sense as some of the Pāli commentators. The following account also includes a discourse to Chunda. It occurs as a separate discourse in the Pali, and appears to have been inserted here by an editor who thought this the appropriate place for it. In the prose Dr. E. Waldschmidt's version from the Chinese has been allowed, but the discourse has been taken direct from the Pali. THEN Buddha having early robed himself took his bowl and went with the great Order to the meal (given by Chunda). Buddha and the Order sat on the appointed seats. When Chunda saw that all had taken their places, he took the foods with his own hands and set them before Buddha and the noble Order. At that time there was an evil monk, who then stole a copper bowl by hiding it under his armpit. Buddha by his psychic power caused it not to be seen by the people. Only 1 Beiträge zur Textgeschichte des Mahāparinirvānasūtra. Göttingen, 1939. 70 ·BUDDHA'S LAST MEAL 71 lha and Chunda saw the wrong deed. When Chunda ived that Buddha and the Order were fully satisfied, he d pure water, powder, and tooth-sticks to be passed round, after they had laid their bowls aside and had washed and d their mouths, then Chunda took a low seat, sat down ce Buddha, and reverently questioned the Lord with a verse : I ask the recluse, the sage of mighty wisdom, Buddha, Lord of the doctrine, free from craving, Best of men, the supreme of charioteers, How many ascetics in the world are there ?, deign to tell. he Lord replied with a verse, and said : Four ascetics there are, no fifth is there, Asked as a witness do I make clear to thee : He who has won the Way, who shows the Way, Who lives in the Way, and he who defiles the Way. hunda asked further : Whom do the Buddhas call the winner of the Way? How is he that ponders the Way incomparable ? Tell at my asking, who lives in the Way? Likewise make clear to me the Way-defiler. he Lord answered : He who has passed beyond doubt, who is free from grief, Delighting in Nirvāņa, released from hankering, Leader of the world with its gods and men, Such, say the Buddhas, is the winner of the Way. Him who here knowing the highest as the highest, Announces and expounds even here the doctrine, Cutter of doubts, a recluse, and free from lust, Him as the second they call the shower of the Way.

·72
THE QUEST OF ENLIGHTENMENT
Who in the well-expounded words of doctrine
Lives in the Way, restrained and contemplating,
Blameless courses regarding and pursuing,
Him as the third they call the liver in the Way.
He who counterfeits the conduct of the virtuous,
Boastful, a corrupter of homes, and reckless,
Hypocrite, unrestrained, a chatterer,
Seemingly virtuous, he is the Way-defiler.
He who has comprehended this, the layman,
The learned, the noble, wise disciple,
Knowing that all these are not what they seem,
Thus he perceives, and so his faith fails not ;
For how the corrupted with the uncorrupted,
The impure with the pure can he confound ? 1
Whereby that stupid man commits an evil deed
He causes doubt all round among the good ;
Trust not on outer signs, when one before thee stands,
Depend not on him after short acquaintance.
Common men often make fallacious show,
And ever through the world they go deceiving.
Even as an earring overlaid with gold,
But underneath is copper, base and worthless,
One who is false within, but seeming real,
Draws to him pupils and misleads the good.
At this time the Lord seeing the bounty (of the meal offer
by Chunda) set forth his merit in a verse :
1 Here the Pali discourse ends.

·73
BUDDHA'S LAST MEAL
Of him who gives the merit grows,
Of one restrained no anger rises ;
The good man puts aside base actions ;
With lust and hate and illusion gone he has won Nirvāņa.1
{ūlasarvāstivādin Vinaya, Waldschmidt, p. 66;
Sutta-nipāta, I. 5.)
1 This verse also occurs elsewhere in the Pāli.

·XVIII. THE DEATH OF BUDDHA The canonical account of Buddha's death is a legend, which has becoi swollen to a great size owing to the insertion of discourses which w ascribed to the events of the last three months. Two such discour are the sermon to Chunda in the previous chapter and the words Subhadra given below. BUDDHA, the Lord ... with the congregation of his discip dwelt at Kusinagarī in the exercise-ground of the Mallas, in t grove of the twin sāl-trees. Then the Lord at the time of attaining Nirvāṇa addressed Ananda : Prepare, Ānanda, 1 the Tathāgata between the twin śāl-trees a couch with its he to the north. To-day in the middle watch of the night Tathāgata's attaining of Nirvāṇa with the element of Nirvā that is without a remainder of rebirth will take place.” “Ev so, Reverend One," the elder Ananda replied to the Lord, a having prepared a couch with its head to the north between 1 twin śāl-trees, came to the Lord, made obeisance with his hc to the Lord's feet, and stood on one side. Standing there 1 elder Ananda said to the Lord,“ the couch, Reverend O between the twin säl-trees with its head to the north is prepai for the Tathāgata." Then the Lord went to the couch. Havi gone he lay down on his right side, placing one foot on 1 other, aware of outer things, mindful and conscious, reflecti on the idea of Nirvāņa. Now at that time in Kuſinagarī a wanderer named Subha. was dwelling, aged and venerable. He was a hundred a twenty years old, and was honoured, reverenced, respected, w shipped, and looked upon by the inhabitants of Kusinagarī, Mallas, as an arhat. He had heard that the ascetic Gautama 74 ·THE DEATH OF BUDDHA 75 : middle watch of the night would attain Nirvāņa there with : element of Nirvāņa that is without a remainder of rebirth, 1 having a doubt about the doctrines he hoped that the Lord utama would be able to dispel his doubt. So having heard left Kuſinagari and came to the grove of twin sāl-trees. At that time the elder Ananda was walking up and down side the vihāra on the promenade. Subhadra saw him from r and approached him. On approaching him Subhadra :hanged courteous and pleasant greetings with him. Standing one side Subhadra said to Ananda," I have heard, sir Ananda, t the ascetic Gautama to-day in the middle watch of the night 1 attain Nirvāṇa with the element of Nirvāņa that is without element of rebirth. I have a doubt about the doctrines, and ave a hope that the Lord Gautama will be able to dispel my ibt. If it is not troublesome to sir Ananda, we should like enter and ask about a certain subject, if he would give the portunity for explaining a question." (Ananda refuses three .es, and again Subhadra asks.] Then the conversation with the elder Ananda and Subhadra wanderer was broken off. The Lord with his pure, divine ring surpassing human hearing heard it, and he said to anda, “ Enough, Ananda, do not prevent the wanderer Sub- Ira from entering and asking whatever he wishes. This will my last conversation with wanderers of other schools, and he I be the last of my immediate disciples to enter the Order h the formula, Come, monk,' namely, Subhadra, the aderer." Chen Subhadra on receiving the Lord's permission elated, ised, and delighted, with extreme joy and happiness roached the Lord. Having approached he exchanged rteous and pleasant greetings with him and sat down at one Subhadra said to the Lord, " Those heretical schools in F ·76 THE QUEST OF ENLIGHTENMENT CC the common world, sir Gautama, such as Pūrana Kāśyapa, Maskarin Gośālīputra, Sañjaya Vairātīputra, Ajita Keśakambala, Kakuda Kātyāyana, and the Nirgrantha Jñātaputra professed to me his own profession. [There is a gap in the text here. From the Pāli we know that Subhadra asked if any of these teachers were successful in their professions, and Buddha tells him to let the question alone and hear what is essential for a true ascetic.] “At nine and twenty years of age, Subhadra, I left the world, my search for the good pursuing; Now fifty years and one year more are over, Since I went forth and left the world, Subhadra. Morality, concentration have I practised, And knowledge too with single mind attentive, Preaching the limits of the noble doctrine ; Outside the range thereof is no ascetic." In whose doctrine and discipline, Subhadra, the noble Eightfold Way is not found, there no first ascctic is found, there no second, no third, no fourth ascetic is found. But in that doctrine and discipline in which the noble Eightfold Way is found, there the first ascetic is found, there the sccond, third, and fourth ascetic are found. In that doctrine and discipline, Subhadra, the noble Eightfold Way is found. Here the first ascetic found, here the second, here the third, here the fourth. Outside thereof are no ascetics or brahmins. Void are other schools of ascetics or brahmins. Thus here in the congregation I roar the roar of the right assembly.” Now when this discourse on the doctrine was being spoken, the eye of the doctrine free from dust and free from stain arose in Subhadra the wanderer. So Subhadra having seen the doctrine, having attained the doctrine, and being plunged in the doctrine, with his doubts and perplexities gone, without being dependent on others, not led by others, but attaining ·THE DEATH OF BUDDHA 77 fidence in the Master's teaching and doctrine, arose from scat, and arranging his upper robe on one shoulder, roached Ananda with folded hands and said to him, “Gain, crend Ananda, great gain is it that Ananda has been conated by the Lord, the great teacher, with consecration as pupil of the great teacher. To us also it would be gain, it gain, for us to receive in the well-spoken doctrine and ipline admission and ordination and the state of a monk." the elder Ananda said to the Lord, “This Subhadra, the uderer, Lord, desires in the well spoken doctrine and discipline eceive admission and ordination and the state of a monk." in the Lord addressed Subhadra the wanderer, "Come monk, ctise the religious life.” This was the elder's admission and ination and state of a monk. [In the longer account other ats of the last day are recorded, and finally Buddha's last ds to the monks: “subject to decay are compound things ; ve with carnestness.”] 'hen the Lord in the middle watch of the night attained vāna with the element of Nirvāņa that is without an element cbirth.1 At the moment that the Lord Buddha attained vāṇa there was at that time a very violent carthquake and a of stars illuminating the quarters, and in the air the drums he gods resounded. At the moment that the Lord Buddha ined Nirvāņa both trees of the twin śāl-grove overspread the -couch of the Tathāgata with śāl-flowers. At the moment in the Lord attained Nirvana a certain monk on that occasion red a verse : indeed are these noble trees of the sāla-grove; en they have overspread with flowers the teacher who has won Nirvana. The longer account records that Buddha attained the four trances Ch. V) and the five attainments.

·78 THE QUEST OF ENLIGHTENMENT At the moment that the Lord Buddha attained Nirvāņa, Sakra, the Lord of gods, uttered a verse : Impermanent verily are compounds, liable to arising and passing away ; For having arisen they cease ; their quieting is bliss. At the moment that the Lord Buddha attained Nirvāṇa, Brahmā Sahāmpati uttered a verse ; All beings in this universe shall lay aside their compound state ; Wherein such a teacher unrivalled in the worlds, Who has attained a Tathāgata's powers, the sceing onc, has won Nirvāna. At the moment that the Lord Buddha attained Nirvāna tho elder Aniruddha uttered verses : Stayed was the breathing in and out Of him with firm-established heart; Unmoving peace he has attained, The sceing one has won Nirvāņa. Then was there a terrifying ; Then was there a raising of hair ; When he endowed with all the powers, The teacher reached his term of life. Then he with heart released from clinging Enduring the pains, As the extinction of a flame Even so was his heart's release. Seven days after the Lord Buddha had attained Nirvāṇa the elder Ananda making a circuit to the right round the Lord's funeral pyre, uttered a verse : With that jewel-body wherewith the Leader, He of great psychic power, went to the Brahma-world, Was he burnt with self-originating flame; With five hundred pairs of robes was he enwrapped.

·THE DEATH OF BUDDHA
79
For with as many as a thousand robes
Was the body of the Buddha enwrapped ;
But therein two robes were not burnt,
The inner one, and also the outer one, the second.
(Avadāna-śataka, No. 40, 100.)

·XIX. THE BODHISATTVA'S VOW A BODHISATTVA is one who makes a vow not merely to win enlightenment but become a Buddha. In Pāli Buddhism the doctrine appears late and we find it mentioned only with reference to the career of Gautama. It became popular with the avadānas of the Sarvāstivādins, and then of the first importance in the Mahāyāna, when it was taught that all beings are destined for the bodhisattva career. A CERTAIN gardener went into Śrāvasti with a fresh lotus for king Prasenajit, and a lay-follower of the non-Buddhists saw him and asked him, “ Are you selling this lotus ? ” He replied, “Yes.” The man wanted to buy it, and then Anāthapindada came to the place. He offered double the price. They went on raising the price in turn up to 100,000. Then the gardener thought, “ This Anāthapindada is a firm and a solid man, there must be some reason for it.' As his doubt was raised, he asked the follower of the non-Buddhists why he was increasing the price. He said, “I do it for the sake of the Lord Nārāyaṇa, and Anāthapiņdada said, “I for the sake of the Lord Buddha." The gardener said, “who is he that is called Buddha ?” Then Anāthapindada told him Buddha's qualities at length. The gardener said, “Householder, I myself will do honour to this Lord." Then Anāthapindada went with the gardener to where the The gardener saw the Lord Buddha adorned with the thirty-two marks of a great man and his limbs gleaming with the eighty minor marks, shining for a fathom round with a brilliance surpassing a thousand suns, and his gait like a mountain of gems fair all round. At the sight the gardener threw the lotus to the Lord, and as soon as thrown it expanded ) Lord was. 80 ·> THE BODHISATTVA's vow 81 he size of a cart-wheel and stayed above the Lord. So the lener on seeing the miracle was like a tree cut down at the t, and falling at the Lord's feet made firm his purpose, and an to utter his vow : “ Through this root of goodness, this ig of the thought, and this bestowal of a gift, may I become uddha in the blind world without leaders and guides, a taker oss of beings who have not crossed, a releaser of the unased, a consoler of the unconsoled, and a leader to Nirvāņa those who have not attained Nirvāņa.” Then the Lord wing the sequence of causes and the actions of the gardener layed a smile. [Here follows a standing description of the le of Buddha, when rays issue from his mouth, some going vn to the hells, making the hot hells cool and the cold hells others going through the heavens proclaiming imperma- .ce, pain, voidness, and non-self.] Che Lord said, “Even so, Ananda, even so. Not without ause and occasion, Ananda, do tathāgatas, arhats, perfect ddhas display a smile. Do you see, Ananda, thač such rship has been done to me by that gardener in whom devotion been aroused ?" “Even so, Lord." This gardener ough that root of merit, that rising of the thought, and that towal of a gift, after attaining enlightenment pursued for three nkhyeyyas 1 of a cycle, having fulfilled the six perfections ctised with great compassion, will become a fully enlightened ddha named Padmottama endowed with the ten powers, the ir confidences, the three special contemplations, and great npassion. This is his gift, which was his devotion to me.' (Avadāna-śataka, No. 7.) Lit. uncountables”, used here probably of the four divisions of a le, the sinking to rest, the period of rest, the renewal of activity, and iod of apparently steady activity. >> 66 ·XX. QUALITIES OF A BUDDHA ALONG with the development of the idea of a bodhisattva as a being gradually acquiring more merits and perfections, went the conception of a Buddha as possessing ten powers. These are (1) knowledge of what is possible and impossible, (2) knowledge of the ripening of karmas, (3) of the destinies to which paths lead, (4) of the nature of the universe, (s) of the dispositions of individuals, (6) of their faculties, (7) of the purity or impurity of the trances and other attainments, (8) memory of his previous existences, (9) knowledge of the destinies of beings, (10) realization of the destruction of the āsavas. When Buddha was asked if he possessed complete knowledge and insight in the sense that knowledge was always present, he denied it, and said that he had the threefold knowledge, that is, the last three of the ten powers. Omniscience came to be attributed to Buddha in the sense that he was able to survey the world and bring any part of it within the net of his knowledge, as illustrated in this story. BUDDHA the Lord ... dwelt at Śrāvasti. dwelt at Śrāvasti. In Śrāvasti a certain adulterer dwelt in evil ways. He was seized by the royal officers and brought before the king. Then the king condemned him as a criminal and sent him to be executed. The officers with black robes and drawn swords proclaiming his guilt led him bound with a garland of karavīra flowers about his neck through the streets, lanes, and cross-roads out through the south gate of the city. Now there is nothing unknown, unseen, unperceived, or unrecognized by the Lord Buddhas. It is the rule that three times by night and three times by day the Lord Buddhas survey the world, and produce knowledge and insight, to see who is failing, who is progressing, who is wretched, who is in a difficulty, who is hindered, who is tending and inclining to a state of woe, 82 ·QUALITIES OF A BUDDHA 83 om can I draw from a state of woe, and set in heaven or ase, to what man sunk in the mud of lusts may I hold out and, what man deprived of the noble treasures can I establish he practice of the noble treasures, what roots of goodness, whom they have not been made to grow, can I make to w, in whom, when they have begun to grow, can I ripen n, and whom, in whom they are ripened, can I bring to And he said : ase. The ocean, the abode of monsters, May even overpass its bounds ; But ne'er does Buddha overpass The bounds of pupils to be trained. CC o the Lord having robed himself early, took his bowl and e and went into Srāvasti for alms. The man saw the Lord idha adorned with the thirty-two marks of a great man and limbs gleaming with the eighty minor marks, shining for a lom round with a brilliance surpassing a thousand suns, and gait like a mountain of gems fair all round, and on seeing Lord he fell at his feet, and said, O Lord, giver of boons, nt me dear life." Then the Lord said to the elder Ananda, o to king Prasenajit, Ananda, and say, “ give me this man, ill cause him to leave the world.'” So Ananda went to king senajit, and in the name of the Lord said, “give command, Lord will cause this man to leave the world." The king roved and gave the command. The man was admitted by Lord to the Order and ordained. As he practised, exerted uself, and strove, he saw the unsteady wheel of transmigration h its five divisions, 1 and rejecting the courses of all compound Life in heaven, as a man, as an animal, as a ghost, and in hell. A later sion makes six by separating the heaven of the asuras, the rebel gods, separate career.

·84 THE QUEST OF ENLIGHTENMENT things whether by the law of cutting, falling, scattering, or dispersal, by riddance of all the depravities he realized arhatship. Having become an arhat he was free from passion for the three worlds, he became the same towards a clod of earth and gold, abiding with his mind the same towards space and the palm of his hand, with his knowledge like (cooling) sandalwood, and his ignorance like a broken eggshell, having acquired the (six) higher knowledges and the (four) branches of analysis, with his face turned against prosperity, gain, greed, and honour, to be worshipped, honoured, and praised by the gods with Indra and Upendra.1 (Avadāna-sataka, No. 18.) 1 This description of an arhat occurs again and again in the avadānas, but the text is corrupt. It has been discussed by me in the Indian Historical Quarterly, 1941, p. 104.

·XXI. BUDDHA AS SUPRAMUNDANE IERE is nothing to show that the different schools ever tampered with hat they held to be the Master's utterance. Any such action would ve raised disputes, but we never find any wrangling about what cually is the Buddha-word. A distinction came to be made between direct (or literal) meaning and the derived meaning, but even this Jws that there was no wish to dispute the actual text. When we find vel doctrines appearing, such as the career of a bodhisattva in Sarstivādin texts, they are seen to occur in the birth-stories and avadānas, t never in the four Agamas. Even the Lokottaravādins had no >tive for doubting the text of the Buddha-word. They could accept that was told of the Master's conduct as an ordinary man, because ay held that he was then disguising his powers as Buddha and coniming to the custom of the world. The following declares itself as poem, a eulogy which has been inserted in the Mahāvastu in order to pound the poet's favourite doctrine. If teaching of the leaders of men is held to be entirely supraundane ; I will in truth set forth a eulogy of the best of sages. When they have mastered the place and time and the ripening their karma, and the truth has come to birth, the leaders teach e doctrine. The Buddhas conform to the worldly practice of the world ; en as they also conform to the supramundane teaching The supreme men show their four kinds of human) conduct ; t weariness does not arise in those beings of good action. They indeed wash their feet, though no dust clings to them; like tus-petals are their feet. This is their conforming to the world. 1 The Buddhas indeed bathe, though no taint is upon them, their forms which are like gold. This ... They practise the washing of teeth and the lotus-scented outh; they wear a dress and the threefold robe. 1 This sentence is repeated below as a refrain. 85 ·86 THE QUEST OF ENLIGHTENMENT The winds that blow their dress shake not their body, th dress of the lions of men. This ... They sit in the shade, but the sun's heat pains them not, th Buddhas that distil goodness. This Medicine they use, yet no sickness is found among them, : great fruit of the leaders. This Though able to ward off karma, the conquerors make a shov of karma ; they hide their sovereign power. This This... They take food indeed, but hunger pains them not, so tha people may give them alms. This ... Water indeed they drink, but thirst pains them not; a marve of the great sages is this. This Robes they wear, but the conqueror is ever dressed, and ha the aspect of a god. This ... They grow hair, but no razor cuts it, their blue-black hair This .. They show the marks of old age, but no old age is found in them, the conquerors with the conquerors' qualities. This .. Though they have performed the perfections for numberles crores of ages, they show the state of a beginner. This Without sexual union is the body of the Blessed One; ye they show a father and mother. This The Tathāgata, free from passion starting from Dīpankara shows Rāhula as his son. This. Though they have performed the perfection of wisdom for numberless crores of ages, they show the state of an infant This ... They speak against false teachings in the world including the gods; yet again they visit those of other faiths. This Having become enlightened with unequalled enlightenmeni for the sake of all beings, they display a state of ease. This is their conforming to the world, (Mahāvastu, i. 168.)

·INDEX lidharma, 3,9 rijñā, see Higher knowledges imas, 3, 85 gregates (mental (mental elements, forms of will, etc.), 6, 33, 57, 58, 60, 61 a, 76 ātakaundinya, 34, 58 inda, 74 ff., 81, 83 ithapiņdada, 80 iruddha, 78 omiyā, 27 zat, Arhatship, 5, 43, 84 vas, āsravas, see Corruptions ta, 18 ff., 23 ka, I, 44 raki, 34, 58 Buddha, conception, II; birth, 15, 19; four signs, 26; austerities, 29, 53 ; enlightenment, 29 ; last meal, 70; death, I, 74 ff.; powers, eye, 34 ; smile, 81; supramundane, 85; seven, 68 Buddha, private (one who does not preach), s 82; Chain of causation, 29, 31 ff. Chandaka, 26 ff. Chunda, 70 ; discourse, 71 Corruptions, āsavas, 7, 53, 59 ; three, 29 ; four, 33, 82 Cycles, 4, 31, 81 nan, see Self adānas, 3, 8, 11 atanas, 61 Dhammapada, 3 Dhātus, 61 Dīpankara, 86 Dirgha-āgama, 3 Disciples, five, 4, 34; 57 ff. Divine eye, 17, 29, 30, 53 Doctrine, 5, 69 jares, 34, 53, 58 adraka, 34, 58 th-stories, see Jātakas ckie, 53 ff. ar's flesh, 70 dhisattva, II, 13, 15, 22, 26, 29 ; career, 80 ; vow, 81 ahmā, 16,78 ahmadatta, 63 Ekottarika-āgama, 3 Enlightenment, 29 ff., 37 Entering the stream, 5, 48 87 ·57, 61 88 INDEX Fast-clay vows, 11 ; rules, 38 Mahānāman, 34, 58, 59 Formula of welfare (Jewel dis- Malzāprajāpati, 22, 27 course), os Mahāsanghikas, 3, 9 Mahāvastu, 3, II, docctic, 26 Gautama, a sage, 53 Mahāyāna, 9, 11, 80 Gautama, Gotama, Buddha's clan- Mallas, 74 name, I5, 63, 67 Māra, 29, 34 Ghatikāra, 22 Maskarin Gosālīputra, 76 Groups, skandhas, five, 6, 7, 36, Mathurā, 44, 48 Maudgalyāyana, 39 Guptika, 60 ff. Māyā, II ff. Memory of past existences, 30, 53 Higher knowledges, 53, 64, 84 Middle path, 35 Mſigī, 25 Jains (Nirgranthas), 4, 76 Jātakas, 3, 49, 53, 63 Nālaka, 18 Nirgranthas, see Jains Kalpas, see Cycles Nirvāna, 4, 5, 7, 20, 24, 35, 41, 42 Kampilla, 63 48, 57, 60, 71, 74, 77 Kanthaka, 26 ff. Non-returner, 5, 48 Kapilavastu, Kapilavatthiu, 19,27,28 Non-self, 7; marks of, 57, 60 Karma, 4, 30, 55, 60, 61, 85 Novices, ten rules, 38 Kasi, 49 ff., 53 King who would not fight, 49 Oncc-returner, s Košala, 49. ff. Order, 48, 66 ff. Kusinagarī, 5, 74 Ordination, 38, 77 Outer way, 18, 53, 63 Lalitavistara, II Laymen, 7; five rules, 38; fast- Padmottama, 81 day rules, 38 Panchāla, 63 Licchavis, 63 Pāraga, 53, 56 Lokottaravādins, I, II, 85 Paths, see Way ; ten, 8 Lumbini, 15 Peliyaksha, 54 Pitakas, see Scriptures Madhyama-agama, 3 Prasenajit, 80, 83 ·PALINGY * ' Ilvanald .. on INDEX 89 powers, 53, 69, 78 Kāśyapa, 76 Subhadra, 74 ff. Śuddhodana, 12 ff., 19, 20, 27, 28 Sūtra, 3 o f. 26, 38, 86 Tathāgata, 35, 48, 78 1, 63, 64 Topknot-festival, 27 4, 67 Trance, 18 ; four, 29, 53, 77 5, 38, 43, 48 Tree of Enlightenment, Bodhiation, 26 ff. tree, 29, 34 ana, Rishivadana, 34, 35, Tripitaka, see Scriptures Truths, four, 5, 34, 36 Truth-utterance, 53, 56 5, 27, 78 Tushita, II, 26 ta-āgama, 3 76 as, volitional activities of Ujjeni, 18 self, see Aggregates Undetermined questions, 6, 7 Universal king, 14, 22 rādins, 3, 70, 80; doc- Upagupta, 40, 44 ff. 2, 38 e, J, 8 es, 2 ff. 8,85 Vaiśālī, 63, 64 Vāsavadattā, 40, 44 ff. - groups, 6, 57 ; brahmin Vāshpa, 34, 58, 59 Vasishtha, 27; Vāsishthas, 63 Dry, 7 ha, 22 Vinaya, 2 Vindhyas, 18 Void, 2 18 S, see Groups 42, 82, 83 Way, eightfold, s, 34 ff., 76; four rāntakas, 41, 42 stages, 5, 65 ; outer, 18, 53,63 sur, 22 SKRIT R694 - N50 31 LIBRARY