UNPUBLISHED PREFACE , April 6, 1956, BY B. R. AMBEDKAR

A question is always asked to me: how I happen[ed] to take such [a] high degree of education. Another question is being asked: why I am inclined towards Buddhism. These questions are asked because I was born in a community known in India as the "Untouchables." This preface is not the place for answering the first question. But this preface may be the place for answering the second question.

The direct answer to this question is that I regard the Buddha's Dhamma to be the best. No religion can be compared to it. If a modern man who knws science must have a religion, the only religion he can have is the Religion of the Buddha. This conviction has grown in me after thirty-five years of close study of all religions.

How I was led to study Buddhism is another story. It may be interesting for the reader to know. This is how it happened.

My father was a military officer, but at the same time a very religious person. He brought me up under a strict discipline. From my early age I found certain contradictions in my father's religious way of life. He was a Kabirpanthi, though his father was Ramanandi. As such, he did not believe in Murti Puja (Idol Worship), and yet he performed Ganapati Puja--of course for our sake, but I did not like it. He read the books of his Panth. At the same time, he compelled me and my elder brother to read every day before going to bed a portion of [the] Mahabharata and Ramayana to my sisters and other persons who assembled at my father's house to hear the Katha. This went on for a long number of years.

The year I passed the English Fourth Standard Examination, my community people wanted to celebrate the occasion by holding a public meeting to congratulate me. Compared to the state of education in other communities, this was hardly an occasion for celebration. But it was felt by the organisers that I was the first boy in my community to reach this stage; they thought that I had reached a great height. They went to my father to ask for his permission. My father flatly refused, saying that such a thing would inflate the boy's head; after all, he has only passed an examination and done nothing more. Those who wanted to celebrate the event were greatly disappointed. They, however, did not give way. They went to Dada Keluskar, a personal friend of my father, and asked him to intervene. He agreed. After a little argumentation, my father yielded, and the meeting was held. Dada Keluskar presided. He was a literary person of his time. At the end of his address he gave me as a gift a copy of his book on the life of the Buddha, which he had written for the Baroda Sayajirao Oriental Series. I read the book with great interest, and was greatly impressed and moved by it.

I began to ask why my father did not introduce us to the Buddhist literature. After this, I was determined to ask my father this question. One day I did. I asked my father why he insisted upon our reading the Mahabharata and Ramayana, which recounted the greatness of the Brahmins and the Kshatriyas and repeated the stories of the degradation of the Shudras and the Untouchables. My father did not like the question. He merely said, "You must not ask such silly questions. You are only boys; you must do as you are told." My father was a Roman Patriarch, and exercised most extensive Patria Pretestas over his children. I alone could take a little liberty with him, and that was because my mother had died in my childhood, leaving me to the care of my auntie.

So after some time, I asked again the same question. This time my father had evidently prepared himself for a reply. He said, "The reason why I ask you to read the Mahabharata and Ramayana is this: we belong to the Untouchables, and you are likely to develop an inferiority complex, which is natural. The value of [the] Mahabharata and Ramayana lies in removing this inferiority complex. See Drona and Karna--they were small men, but to what heights they rose! Look at Valmiki--he was a Koli, but he became the author of [the] Ramayana. It is for removing this inferiority complex that I ask you to read the Mahabharata and Ramayana."

I could see that there was some force in my father's argument. But I was not satisfied. I told my father that I did not like any of the figures in [the] Mahabharata. I said, "I do not like Bhishma and Drona, nor Krishna. Bhishma and Drona were hypocrites. They said one thing and did quite the opposite. Krishna believed in fraud. His life is nothing but a series of frauds. Equal dislike I have for Rama. Examine his conduct in the Sarupnakha [=Shurpanakha] episode [and] in the Vali Sugriva episode, and his beastly behaviour towards Sita." My father was silent, and made no reply. He knew that there was a revolt.

This is how I turned to the Buddha, with the help of the book given to me by Dada Keluskar. It was not with an empty mind that I went to the Buddha at that early age. I had a background, and in reading the Buddhist Lore I could always compare and contrast. This is the origin of my interest in the Buddha and His Dhamma.

The urge to write this book has a different origin. In 1951 the Editor of the Mahabodhi Society's Journal of Calcutta asked me to write an article for the Vaishak Number. In that article I argued that the Buddha's Religion was the only religion which a society awakened by science could accept, and without which it would perish. I also pointed out that for the modern world Buddhism was the only religion which it must have to save itself. That Buddhism makes [a] slow advance is due to the fact that its literature is so vast that no one can read the whole of it. That it has no such thing as a bible, as the Christians have, is its greatest handicap. On the publication of this article, I received many calls, written and oral, to write such a book. It is in response to these calls that I have undertaken the task.

To disarm all criticism I would like to make it clear that I claim no originality for the book. It is a compilation and assembly plant. The material has been gathered from various books. I would particularly like to mention Ashvaghosha's Buddhavita [=Buddhacharita], whose poetry no one can excel. In the narrative of certain events I have even borrowed his language.

The only originality that I can claim in [=is] the order of presentation of the topics, in which I have tried to introduce simplicity and clarity. There are certain matters which give headache[s] to the student of Buddhism. I have dealt with them in the Introduction.

It remains for me to express my gratitude to those who have been helpful to me. I am very grateful to Mr. Nanak Chand Rattua of Village Sakrulli and Mr. Parkash Chand of Village Nangal Khurd in the district of Hoshiarpur (Punjab) for the burden they have taken upon themselves to type out the manuscript. They have done it several times. Shri Nanak Chand Rattu took special pains and put in very hard labour in accomplishing this great task. He did the whole work of typing etc. very willingly and without caring for his health and [=or] any sort of remuneration. Both Mr. Nanak Chand Rattu and Mr. Parkash Chand did their job as a token of their greatest love and affection towards me. Their labours can hardly be repaid. I am very much grateful to them.

When I took up the task of composing the book I was ill, and [I] am still ill. During these five years there were many ups and downs in my health. At some stages my condition had become so critical that doctors talked of me as a dying flame. The successful rekindling of this dying flame is due to the medical skill of my wife and Dr. Malvankar. They alone have helped me to complete the work. I am also thankful to Mr. M. B. Chitnis, who took [a] special interest in correcting [the] proof and to go [=in going] through the whole book.

I may mention that this is one of the three books which will form a set for the proper understanding of Buddhism. The other books are: (i) Buddha and Karl Marx; and (ii) Revolution and Counter-Revolution in Ancient India. They are written out in parts. I hope to publish them soon.

B. R. Ambedkar
26 Alipur Road, Delhi
6-4-56

INTRODUCTION OF " BUDDHA AND HIS DHAMMA " BOOK

Indications of a growth in the volume of interest in Buddhism are noticeable in some sections of the Indian people. Along with it there is naturally a growing demand for a clear and consistent statement of the life and teachings of the Buddha.

Anyone who is not a Buddhist finds it extremely difficult to present the life and teachings of the Buddha in a manner which would make it a consistent whole. Depending on the Nikayas, not only the presentation of a consistent story of the life of the Buddha becomes a difficult thing and the presentation of some parts of his teachings becomes much more so. Indeed it would not be an exaggeration to say that of all the founders of religions in the world, the presentation of the life and teachings of the founder of Buddhism presents a problem which is quite puzzling if not baffling. Is it not necessary that these problems should be solved, and the path for the understanding of Buddhism be made clear? Is it not time that those who are Buddhists should take up these problems, at least for general discussion, and throw what light they can on these problems?

With a view to raise a discussion on these problems, I propose to set them out here. The first problem relates to the main event in the life of the Buddha, namely, Parivraja. Why did the Buddha take Parivraja? The traditional answer is that he took Parivraja because he saw a dead person, a sick person and an old person. This answer is absurd on the face of it. The Buddha took Parivraja at the age of 29. If he took Parivraja as a result of these three sights, how is it he did not see these three sights earlier? These are common events occurring by hundreds, and the Buddha could not have failed to come across them earlier. It is impossible to accept the traditional explanation that this was the first time he saw them. The explanation is not plausible and does not appeal to reason. But if this is not the answer to the question, what is the real answer?

The second problem is created by the four Aryan Truths. Do they form part of the original teachings of the Buddha? This formula cuts at the root of Buddhism. If life is sorrow, death is sorrow, and rebirth is sorrow, then there is an end of everything. Neither religion nor philosophy can help a man to achieve happiness in the world. If there is no escape from sorrow, then what can religion do, what can Buddha do, to relieve man from such sorrow which is ever there in birth itself? The four Aryan Truths are a great stumbling block in the way of non-Buddhists accepting the gospel of Buddhism. For the four Aryan Truths deny hope to man. The four Aryan Truths make the gospel of the Buddha a gospel of pessimism. Do they form part of the original gospel, or are they a later accretion by the monks?

The third problem relates to the doctrines of soul, of karma and rebirth. The Buddha denied the existence of the soul. But he is also said to have affirmed the doctrine of karma and rebirth. At once a question arises. If there is no soul, how can there be karma? If there is no soul, how can there be rebirth? These are baffling questions. In what sense did the Buddha use the words karma and rebirth? Did he use them in a different sense than the sense in which they were used by the Brahmins of his day? If so, in what sense? Did he use them in the same sense in which the Brahmins used them? If so, is there not a terrible contradiction between the denial of the soul and the affirmation of karma and rebirth? This contradiction needs to be resolved.

The fourth problem relates to the Bhikkhu. What was the object of the Buddha in creating the Bhikkhu? Was the object to create a perfect man? Or was his object to create a social servant devoting his life to service of the people and being their friend, guide and philosopher? This is a very real question. On it depends the future of Buddhism. If the Bhikkhu is only a perfect man he is of no use to the propagation of Buddhism, because though a perfect man he is a selfish man. If, on the other hand, he is a social servant, he may prove to be the hope of Buddhism. This question must be decided not so much in the interest of doctrinal consistency but in the interest of the future of Buddhism.

If I may say so, the pages of the journal of the Mahabodhi Society make, to me at any rate, dull reading. This is not because the material presented is not interesting and instructive. The dullness is due to the fact that it seems to fall upon a passive set of readers. After reading an article, one likes to know what the reader of the journal has to say about it. But the reader never gives out his reaction. This silence on the part of the reader is a great discouragement to the writer. I hope my questions will excite the readers to come and make their contribution to their solution.

PROLOGUE

"From time to time men find themselves forced to reconsider current and inherited beliefs and ideas, to gain some harmony between present and past experience, and to reach a position which shall satisfy the demands of feeling and reflexion and give confidence for facing the future. If, at the present day, religion, as a subject of critical or scientific inquiry, of both practical and theoretical significance has attracted increasing attention, this can be ascribed to (a) the rapid progress of scientific knowledge and thought; (b) the deeper intellectual interest in the subject; (c) the widespread tendencies in all parts of the world to reform or reconstruct religion, or even to replace it by some body of thought, more 'rational' and 'scientific' or less 'superstitious'; and (d) the effect of social, political, and international events of a sort which, in the past, have both influenced and been influenced by religion. Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not. Ultimately there arise problems of justice, human destiny, God, and the universe; and these in turn involve problems of the relation between 'religious' and other ideas, the validity of ordinary knowledge, and practicable conceptions of 'experience' and 'reality'."

EPILOGUE

1. *Tributes to the Buddha's Greatness* -- 2. *A Vow to Spread His Dhamma* -- 3. *A Prayer for His Return to His Native Land*

§ 1 Tributes to the Buddha's Greatness

1. The Buddha was born 2500 years ago.
2. What do modern thinkers and scientists say of him and his Dhamma? An anthology of their thoughts on the subject will be useful.
3. Prof. S. S. Raghavachar says:
4. "The period immediately antecedent to the life of the Buddha was one of the darkest ages in the history of India.
5. It was intellectually a backward age. The thought of the time was characterised by an implicit veneration for the authority of the scriptures.
6. "Morally it was a dark age.
7. "Morality meant for the believing Hindus the correct performance of rites and ceremonies enjoined in the holy texts.
8. "The really ethical ideas like self-sacrifice or purity of will did not find appropriate positions in the moral consciousness of the time."
9. Mr. R. J. Jackson says:
10. "The unique character of the Buddha's teaching is shown forth in the study of Indian Religious thought.
11. "In the hymns of the Rig-Veda we see man's thoughts turned outwards, away from himself, to the world of the gods.
12 "Buddhism directed man's search inwards to the potentiality hidden within himself.
13. "In the Vedas we find prayer, praise, and worship.
14. "In Buddhism for the first time we find training of the mind to make it act righteously."
15. Winwood Reade says:
16. "It is when we open the book of nature, it is when we read the story of evolution through millions of years, written in blood and tears, it is when we study the laws regulating life, the laws productive of development, that we see plainly how illusive is the theory that God is love.
17. "In everything there is wicked, profligate, and abandoned waste. Of all animals that are born, only a very small percentage survives.
18. "Eat and be eaten is the rule in the ocean, the air, the forest. Murder is the law of growth."
19. This is what Reade says in his "Martyrdom of Man." How different is the Dhamma of the Buddha.
20. This is what Dr. Ranjan Roy says:
21. "Throughout the second half of the nineteenth century the three laws of conservation held sway. Nobody challenged them.
22. "They were the laws of matter, mass and energy.
23. "They were the trump cards of those idealists who cherished the thought of their being indestructible.
24. "Nineteenth century scientists professed them as the governing factors of creation.
25. "Nineteenth century scientists professed them as constituting the fundamental nature of the Universe.
26. "They conceived that the Universe was filled with indestructible atoms.
27. "Just as the nineteenth century was drawing to a close, Sir J. J. Thompson and his followers began to hammer the atoms.
28. "Surprisingly enough the atoms began to break up into fragments.
29. "These fragments came to be called electrons, all similar and charged with negative electricity.
30. "Atoms hailed by Maxwell as imperishable foundation-stones of the Universe or Reality broke down.
31. "They got broken into tiny particles, protons and electrons, charged with positive and negative electricity respectively.
32. "The concept of a fixed unalterable mass abandoned Science for good. In this century the universal belief is that matter is being annihilated at every instant.
33. "The Buddha's doctrine of Anicca (transitoriness) is confirmed.
34. "Science has proved that the course of the Universe is a grouping and dissolution and regrouping.
35. "The trend of Modern Science is the trend of an ultimate reality, unity, and diversity of ego.
36. "Modern Science is the echoing of the Buddhists doctrines of transitoriness (annica) and of egolessness (anatta)."
37. Mr. E. G. Taylor, in his "Buddhism and Modern Thought," says:
38. "Man has been ruled by external authority long enough. If he is to be truly civilised, he must learn to be ruled by his own principles. Buddhism is the earliest ethical system where man is called upon to have himself governed by himself.
39. "Therefore a progressive world needs Buddhism to teach it this supreme lesson."
40. The Reverend Leslie Bolton, unitarian minister, says:
41. "I see in the spiritual psychology of Buddhism its most powerful contribution.
42. "Unitarian Christians, like Buddhists, reject the external authority of church, books, or creeds, and find in man himself the guiding lamp.
43. "Unitarians see in Jesus and Gautama noble exponents of the way of life."
44. Prof. Dwight Goddard says:
45. "Among the world's religious teachers, Buddha alone has the glory of having rightly judged the intrinsic greatness of man's capacity to work out his salvation without extraneous aid."
46. "If the worth of a truly great man consists in his raising the worth of all mankind, who is better entitled to be called truly great than the Blessed One?
47. "Who, instead of degrading him by placing another being over him, has exalted him to the highest pinnacle of wisdom and love."
48. Mr. E. J. Mills, author of "Buddhism," says: "In no other religion are the values of knowledge and evil of ignorance so much insisted upon as they are in Buddhism."
50. "No other religion lays so much stress upon keeping one's eyes open.
51. "No other religion has formulated such deep laid plans for mental culture."
52. Prof. W. T. Stace says in his "Buddhist Ethics":
53. "The Buddhist moral ideal, the Arhat, had to be both morally and intellectually great.
54. "He had to be a philosopher, as well as a man of good conduct.
55. "Knowledge was always stressed by Buddhism as essential to Salvation, and ignorance as one of the two main causes of failure, to attain it (craving or attachment being the other).
56. "On the contrary, knowledge has never been any part of the Christian ideal man."
57. "Owing to the unphilosophical character of its founder, in the Christian Scheme of thought the moral side of man has been divorced from the intellectual side.
58. "Far more of the world's misery is caused by stupidity and blind faith than by wickedness.
59. "The Buddha did not allow this."
60. Enough unto this, to show how great and how unique is the Buddha and his Dhamma.
61. Who would not say, "Let such a one be our Master"?

§ 2. A Vow to Spread His Dhamma

1." There are beings without limit,
Let us take the vow to convey them all across.
2. There are depravities in us without number,
Let us take the vow to extinguish them all.
3. There are truths without end,
Let us take the vow to comprehend them all.
4. There is the Way of Buddha without comparison,
Let us take the vow to accomplish it perfectly."

--Encyclopadia of Religion & Ethics, Vol. X, p. 168.

§ 3. A Prayer for His Return to His Native Land

1. "O Exalted One! I trust myself whole-heartedly
To the Tathagata whose light pervades,
Without any impediment, the regions in the ten quarters,
And express my earnest desire to be born in Thy Land.
2. In realising in vision the appearance of Thy Land,
I know that it surpasses all realms in the threefold existence.
3. That it is like sky, embracing all,
Vast and spacious without boundaries.
4. Thy mercy and compassion in accordance with the righteous way,
Is an outgrowth of the stock of merits (accumulated by Thee), which are beyond all worldly good;
5. And Thy light permeates everywhere,
Like the mirrors of the Sun and the Moon.
6. Let me pray that all beings, having been born there,
Shall proclaim the Truth, like Buddha Thyself.
7. Herewith I write down this essay and utter these verses,
And pray that I could see Thee, O Buddha, face to face,
8. And that I could, together with all my fellow-beings,
Attain the birth in the Land of Bliss."

Book Eight, Part III—His Likes and Dislikes

1. *His Dislike of Poverty* -- 2. *His Dislike of the Acquisitive Instinct* -- 3. *His Joy at the Beautiful* -- 4. *His Love for the Lovely*

§ 1. His Dislike of Poverty

1. Once the Exalted One was dwelling near Shravasti in Jeta's grove, at Anathapindika's park; and there Anathapindika, the householder, came and visited him and after saluting, sat down at one side. So seated, he asked the Exalted One to explain why one should acquire riches.
2. "Since you ask me, I will explain.
3. "Take the case of [an] Ariyan disciple with riches gotten by work and zeal, gathered by the strength of the arm, earned by the sweat of the brow; justly obtained in a lawful way; he makes himself happy [and] glad, and keeps that great happiness; he makes his parents happy [and] glad, and keeps them so; so likewise his wife and children, his slaves, workfolk and men. This is the first reason for getting riches.
4. "When riches are thus gotten, he makes his friends and companions happy [and] glad, and keeps them so. This is the second reason.
5. "Again, when riches are thus gotten, ill-luck from fire and water, rajas and robbers, enemies and heirs, is warded off, and he keeps his goods in safety. This is the third reason.
6. "Then, when riches are thus gotten, he makes the five oblations--that is to say, oblations to kin, guests, pitaras, rajas, and devas. This is the fourth reason.
7. "Moreover, when riches are thus gotten, the householder institutes offerings, of lofty aim, celestial ripening to happiness, leading heavenward, for all those recluses and godly men who abstain from pride and indolence, who bear all things in patience and humility, each mastering self, each calming self, each perfecting self. This is the fifth reason for getting rich."
8. Anathapindika well understood that the Blessed Lord did not comfort the poor by praising their poverty, nor did he sublimate poverty as a happy state for man to live in.

§ 2. His Dislike of the Acquisitive Instinct

1. The Exalted One was once staying in the town of Kammassadamma, in the country of [the] Kurus.
2. The venerable Ananda came to where the Exalted One was, bowed in salutation before him, and took a seat on one side.
3. And so seated he said, "Marvellous is this law of causation which has been taught by the Blessed One! It is so deep. To me it seems as clear as clear can be."
4. "Say not so, Ananda, say not so! Deep is this doctrine of events arising from causes. It is through not understanding this doctrine, through not penetrating it, that this generation has become a tangled skein, a matted ball of thread, unable to overpass the way of woe.
5. "I have said that craving is the cause of grasping. Where there is no craving of any sort or kind whatever by anyone for anything, would there be any arising of grasping?"
6. "There would not, Lord."
7. "Craving gives rise to pursuit of gain.
8. "Pursuit of gain gives rise to desire and passion.
9. "Desire and passion give rise to tenacity.
10. Tenacity gives rise to possession.
11. "Possession gives rise to avarice and more possession.
12. "Possessions lead to keeping watch and ward over possessions.
13. "Many a bad and wicked state of things arise[s] from keeping watch and ward over possession; such as blows and wounds, strife, quarrelling, slander, and lies.
14. "This is the chain of causation, Ananda. If there was no craving, would there arise pursuit of gain? If there was no pursuit of gain, would there arise passion? If there was no passion, would there arise tenacity? If there would be no tenacity, would there arise the love for private possessions? If there would be no possession, would there arise avarice for more possession?"
15. "There would not, Lord."
16. "If there would not be the love of private possession, would there not be peace?"
17. "There would be, Lord."
18. "I recognise the earth as earth. But I have no craving for it," said the Lord.
19. Therefore it is, say I, that by extirpating all cravings, by not lusting after them, but by destroying and abandoning and renouncing them all, that I acquired enlightenment.
20. "Seek to be partakers, brethren, not of the world's goods but of my doctrines. For craving brings about attachment, and attachment enslaves the mind."
21. In these words did the Blessed Lord explain to Ananda and the brethren the evils of the acquisitive instinct.

§ 3. His Joy at the Beautiful

1. The Buddha was so fond of the beautiful that he might well bear an alias and be called Buddha, the Lover of the Beautiful.
2. So he preached to his followers: "Be in the company of the lovely."
3. Addressing the bhikkhus, he said:
4. "Monks, I know not of any other single thing of such power to cause the arising of good states if not yet arisen, or the waning of evil states already arisen, as friendship with the lovely.
5. "In one who is a friend of what is lovely, good states not arisen do arise and evil states already arisen wane. Evil states and devotion to evil states wanes, lack of devotion to good states disappears, good states and devotion thereto arise; lack of devotion to evil states increases.
6. "Monks, I know not of any other single thing of such power to prevent the arising of the limbs of wisdom, if not yet arisen, or, if they have already arisen, to prevent their reaching fulfilment by cultivation thereof, as unsystematic attention.
7. "In him who practices unsystematic attention, monks, the limbs of wisdom if not yet arisen, arise not, and if arisen they reach not fulfilment by cultivation thereof.
8. "Of slight account, monks, is the loss of such things as relatives. Miserable indeed among losses is the loss of wisdom.
9. "Of slight account, monks, is the increase of such things as relatives. Chief of all the increases is that of wisdom.
10. "Wherefore I say, monks, ye should train yourselves thus: 'We will increase in wisdom.' You must train yourselves to win that.
11. "Of slight account, monks, is the increase of such things as wealth. Chief of all the increases is that of wisdom. Wherefore I say, monks, thus, must ye train yourselves. 'We will increase in wisdom.' You must train yourselves to win that.
12. "Of slight account, monks, is the loss of such things as reputation. Miserable indeed is the loss of wisdom."

§ 4. His Love for the Lovely

1. Once the Exalted One was staying among the Sakyans at Sakkara, a Sakyan township.
2. Then the venerable Ananda came to the Exalted One, saluted him and sat down at one side. So seated, the venerable Ananda said this:
3. "The half of the holy life, Lord, is friendship with what is lovely, association with what is lovely, intimacy with what is lovely!"
4. "Say not so, Ananda! Say not so, Ananda! It is the whole, not the half, of the holy life--this friendship, this association, this intimacy with what is lovely.
5. "Of a monk who is a friend, an associate, an intimate of what is lovely we may expect this: that he will develop the Ariyan eightfold way, that he will make much of the Ariyan eightfold way.
6. "And how, Ananda, does such a monk develop and make much of the Ariyan eightfold way?
7. "Herein, Ananda, he cultivates the right view, which is based on detachment, on dispassion, on cessation, which ends in self-surrender. He cultivates the right aim, which is so based and concerned; likewise right speech, right action, right living, right effort, right mindfulness, and right concentration, which ends in self-surrender.
8. "That, Ananda, is how a monk who is a friend, an associate, anintimate of what is lovely, cultivates and makes much of the Ariyan eightfold way.
9. "This is the method, Ananda, by which you are to understand how the whole of this holy life consists in friendship, in association, in intimacy, with what is lovely.
10. "Indeed, Ananda, beings liable to decay, liable to death, liable to grief, woe, lamentation, and despair, are liberated therefrom because of their friendship with what is lovely.
11. "It is by this method, Ananda, that you are to understand how the whole of this holy life consists in friendship, in association, in intimacy with what is lovely."

Book Eight, Part II—His Humanity

1. *His Compassion—The Maha Karunik* -- 2. *Healing of the Stricken* -- 3. *His Concern for the Sick* -- 4. *His Tolerance of the Intolerant* -- 5. *His Sense of Equality and Equal Treatment*

§ 1. His Compassion—The Maha Karunik

1. When once the Blessed Lord was staying in Shravasti, the almsmen came and informed him that they were constantly harassed by the Deva who disturbed them in their meditations.
2. After hearing their stories of harassment, the Blessed Lord gave them the following instructions:
3. "He who is skilled in his godness, who wishes to attain that calm state, should act thus: he should be able, upright, near perfectly upright, of noble speech, gentle and humble.
4. "Contented, easily supportable, with few duties, of light livelihood, controlled in senses, discreet, not impudent, not greedily attached to families.
5. "He should not pursue anything trifling such that other wise men might censure him. He should wish, 'May all beings be happy and secure; may their hearts be wholesome.'
6. "Whatever living beings there be--feeble or strong, tall, stout ,and medium, short, small, or large, without exception;
7. "Seen or unseen, those dwelling far or near, those who are born, or who are to be born--may all beings be happy.
8. "Let none deceive another, nor despise any person whatsoever in any place; let him not wish any harm to another, out of anger or ill-will.
9. "Just as a mother would protect her only child at the risk of her own life, even so let him cultivate a boundless heart towards all beings.
10. "Let his thoughts of boundless love pervade the whole world, above, below and across, without any obstruction, without any enmity.
11. "Whether he stands, walks, sits, lies down, as long as he is awake, he should develop this mindfulness; this, they say, is the noblest living here.
12. "Not falling into error (self-illusion), being virtuous and endowed with insight, by discarding attachment to sense desires, never does he come again for conception in a womb."
13. In short, he told them "Love your enemies."

§2. Healing of the Stricken: A Consummate Healer of Sorrow.

(2.i) Consoling Visakha

1. Visakha was an upasika. It was her routine to give alms to the bhikkhus.
2. One day her grand-daughter, Suddata, who lived with her, fell ill and died.
3. Visakha was unable to bear the grief.
4. After [the] cremation, she went to the Buddha and sat on one side, sad, with tearful eyes.
5. "O Visakha," asked the Blessed One, "wherefore dost thou sit, sad and mournful, shedding tears?"
6. She told him of her grand-daughter's death, saying, "She was a dutiful girl, and I cannot find her like."
7. "How many young girls, say, are there dwelling in Shravasti, O Visakha?"
8. "Lord, men say there are several kotis (several millions)."
9. "If all these were like thy grand-daughter, would thou not love them?"
10. "Verily, Lord," replied Visakha.
11. "And how many die daily in Shravasti?"
12. "Many, Lord."
13. "Then there is never a moment when thou wouldst not be grieving for someone?"
14. "True, Lord."
15. "Wouldst thou then spend thy life weeping day and night?"
16. "I understand, Lord; it is well said!"
17. "Grieve, then, no more."

(2.ii) Comforting Kisa Gautami

1. Kisa Gautami was married to the son of a merchant of Shravasti.
2. Soon after marriage, a son was born to her.
3. Unfortunately her child died of a snake-bite before it could walk.
4. She could not believe that her child was really dead, as she had not seen death before.
5. The little spot red from the bite of a snake, did not look as if it could be the cause of the child's death.
6. She therefore took her dead child and wandered about from house to house, in such a wild state of mind that people believed that she had gone out of her senses.
7. At last one old man advised her to go and seek out Gautama, who happened at the time to be in Shravasti.
8. So she came to the Blessed One, and asked him for some medicine for her dead child.
9. The Blessed One listened to her story and to her lamentations.
10. Then the Blessed One told her, "Go enter the town, and at any house where yet there has been no death, thence bring a little mustard seed, and with that I will revive your child."
11. She thought this was easy, and with the dead body of her child she entered the town.
12. But she soon found that she had failed, as every house she visited had suffered loss in the death of some member.
13. As one householder told her, "The living are few, and the dead are many."
14. So she returned to the Blessed Lord, disappointed and empty-handed.
15. The Blessed Lord then asked her if she did not then realize that death was the common lot of all, and whether she should grieve as though it was her special misfortune.
16. She then went and cremated the child, saying, "All is impermanent; this is the law."

§ 3. His Concern for the Sick

(3.i)

1. Now at one time a certain brother was suffering from dysentery, and lay where he had fallen down in his own excreta.
2. And the Exalted One, going on his rounds of the lodgings, with the venerable Ananda in attendance, came to the lodging of that brother.
3. Now the Exalted One saw that brother lying where he had fallen in his own excreta; and seeing him, he went towards him, and said, "Brother, what ails you?"
4. "I have dysentery. Lord."
5. "But is there anyone taking care of you, brother?"
6. "No, Lord."
7. "Why is it, brother, that the brethren do not take care of you?"
8. "I am useless to the brethren, Lord; therefore the brethren do not care for me."
9. Then the Exalted One said to the venerable Ananda, "Go you, Ananda, and fetch water. I will wash this brother."
10. "Yes, Lord," replied the venerable Ananda to the Exalted One. When he had fetched the water, the Exalted One poured it out, while the venerable Ananda washed that brother all over. Then the Exalted One, taking him by the head and the venerable Ananda taking him by the feet, together they laid him on the bed.
11. Then the Exalted One, in this connection and on this occasion, gathered the Order of Brethren together, and questioned the brethren, saying:
12. "Brethren, is there in such and such a lodging a brother who is sick?"
13. "There is, Lord."
14. "And what ails that brother?"
15. "Lord, that brother has dysentery."
16. "But, brethren, is there anyone taking care of him?"
17. "No, Lord."
18. "Why not? Why do not the brethren take care of him?"
19. "The brother is useless to the brethren, Lord. That is why the brethren do not take care of him."
20. "Brethren, ye have no mother and father to take care of you. If ye will not take care of each other, who else, I ask, will do so? Brethren, he who would wait on me, let him wait on the sick.
21. "If he have a teacher, let his teacher take care of him so long as he is alive, and wait for his recovery. If he have a tutor or a lodger, a disciple or a fellow lodger or a fellow disciple, such should take care of him and await his recovery. If no one takes care of him, it shall be reckoned an offence."

(3.ii)

1. Once the Exalted One was staying near Rajagraha in the great grove, at the squirrels feeding ground.
2. On that occasion the venerable Vakkali was staying in the potter's shed, being sick, afflicted, stricken with a sore disease.
3. Now the venerable Vakkali called to his attendants, saying: "Come hither, friends! Go ye to the Exalted One and, in my name worshipping at the feet of the Exalted One, say unto him, 'Lord, the brother Vakkali is sick, afflicted, stricken with a sore disease. He worships at the feet of the .Exalted One.' And thus do you say: 'Well were it, Lord, if the Exalted One would visit brother Vakkali, out of compassion for him.'"
4. The Exalted One consented by His silence. Thereupon the Exalted One robed himself and, taking bowl and robe, went to visit the venerable Vakkali.
5. Now the venerable Vakkali saw the Exalted One coming while he was yet far off, and on seeing him he stirred upon his bed.
6. Then said the Exalted One to the venerable Vakkali, "Enough, Vakkali! Stir not on your bed! There are these seats made ready;. I will sit there." And he sat down on a seat made ready. So the Exalted One sat down and said to the venerable Vakkali:
7. "Well, Vakkali, I hope you are bearing up. I hope you are enduring. Do your pains abate and not increase? Are there signs of their abating and not increasing?"
8. "No, Lord, I am not bearing up, I am not enduring. Strong pains come upon me. They do not abate. There is no sign of their abating, but of their increasing."
9. "Have you any doubt, Vakkali? Have you any remorse?"
10. "Indeed, Lord, I have no doubt. I have no remorse."
11. "Have you not anything, Vakkali, wherein you reproach yourself as to morals?"
12. "Nay, Lord, there is nothing wherein I reproach myself as to morals."
13. "Then, Vakkali, if that is so, you must have some worry, you must have something you regret."
14. "For a long time. Lord, I have been longing to set eyes on the Exalted One, but I had not strength enough in this body to come to see the Exalted One."
15. "Hush, Vakkali; what is there in seeing this vile body of mine? He who seeth the Norm, he seeth me; he who seeth, Vakkali, seeth the Norm. Verily, seeing the Norm, Vakkali, one seeth me; seeing me, one seeth the Norm."

(3.iii)

1. Thus have I heard: The Exalted One was once staying among the Bhaggi, at crocodile haunt in Bhesakala grove in the deer-park. Then the housefather, Nakulapita, came to the Exalted One, saluted Him, and sat down at one side.
2. As he sat there, the housefather Nakulapita addressed the Exalted One, saying: "Master, I am a broken-down old man, aged, far gone in years; I have reached life's end, I am sick and always ailing. Moreover, Master, I am one to whom rarely comes the sight of the Exalted One and the worshipful brethren. Let the Exalted One cheer and comfort me, so that it be a profit and a blessing unto me for many a long day."
3. "True it is, true it is, housefather, that your body is weak and cumbered! For one carrying this body about, housefather, to claim but a moment's health would be sheer foolishness. Wherefore, housefather, thus should you train yourself: 'Though my body is sick, my mind shall not be sick.' Thus, housefather, must you train yourself."
4. Then Nakulapita, the housefather, welcomed and gladly heard the words of the Exalted One; and rising from his seat ,he saluted the Exalted One by the right, and departed.

(3.iv)

1. Once the Exalted One was staying among the Sakyans at Kapilavastu, in the fig-tree park.
2. Then on that occasion a number of brethren were busy with making robes for the Exalted One. "For," said they, "when the three months are over, the Exalted One, his robes being complete, will go forth on his rounds."
3. Now Mahanama, the Sakyan, heard it said, "A number of brethren are busy with making robes, and so forth"...and he went to the Exalted One, saluted him, and sat down at one side. So seated, Mahanama, the Sakyan, said:
4. "I hear it said. Lord, that a number of the brethren are busy with making robes for the Exalted One, saying, 'when the robes are complete, at the end of the three months, the Exalted One will go forth on his rounds.' Now, Lord, we have never heard from the Exalted One's own lips how a discreet layman who is sick, in pain, grievously afflicted, should be cheered by another discreet lay-brother."
5. "A discreet lay-brother, Mahanama, who is sick...should be cheered by another discreet lay-brother with the Four Comfortable Assurances, thus: 'Take comfort, good sir, in the Norm, and in the Order of Brethren; likewise in the virtues dear to the Norm kept unbroken and unsoiled, which tend to balance of mind.'
6. "Then, Mahanama, when a discreet lay-brother who is sick has thus been cheered with the Four Comfortable Assurances by another lay-brother, such should be the words of that other:
7. "Suppose the sick man should have a longing for his parents. Then if the sick man says, 'I have a longing for my parents,' the other should reply, 'My dear good man, you are subject to death. Whether you have longing for your parents or not, you will die. 'Twere just as well for you to abandon all longing for your parents.'
8. "And suppose the sick man says, 'That longing for my parents is now abandoned,' then the other should say, 'Ye,t my good sir, you still have a longing for your children. As you must die in any case, 'twere just as well for you to abandon longing for your children.'
9. "And so also should he speak in respect of the five pleasures of the senses. Suppose the sick man says, I have a longing for the five pleasures of sense,' the other should say, 'My friend, heavenly delights are more excellent than the five pleasures of sense, and more choice. 'Twere well for you to remove your mind from human joys and fix it on the joys of the Four Great Deva Kings.'
10. "Again, if the sick man says, 'My mind is so fixed,' let the other say, 'Better to fix your mind on the Brahma world.' And then if the sick man's mind is so fixed, let the other say:
11. "'My good sir, even the Brahma world is impermanent, not lasting, subject to personality. Well for you, dear sir, if you raise your mind above the Brahma world, and concentrate on cessation from the personal.'
12. "And if the sick man says he has done so, then I declare, Mahanama, that there is no difference between the lay-brother who can thus aver, and the disciple whose mind is freed from the asavas--that is to say, so far as emancipation goes."

§ 4. His Tolerance of the Intolerant

1. Once the Blessed Lord was dwelling in the realm of the Yakkha Alavaka, in the town of Alavi. Then the Yakkha Alavaka approached the Blessed Lord and, having approached him, said thus: "Get out, O Monk!"
2. The Blessed Lord departed, saying: "Very well, friend."
3. The Yakkha then ordered, "Enter, O Monk."
4. The Blessed Lord entered, saying: "Very well, friend."
5. For the second time also the Yakkha Alavaka told the Blessed Lord, "Get out, O Monk!"
6. The Lord departed, saying: " Very well, friend."
7. "Enter, O Monk!" said the Yakkha, the second time.
8. The Lord entered, saying: "Very well, friend."
9. For the third time also the Yakkha Alavaka told the Lord, "Get out, O Monk!"
10. The Lord departed, saying: "Very well, friend."
11. "Enter, O Monk " said the Yakkha again.
12. The' Lord entered, saying: "Very well, friend."
13. For the fourth time did the Yakkha tell the Lord, "Get out, O Monk!"
14. This time the Lord replied: I shall not get out, friend; you may do what you like."
15. "I shall put a question to you; monk; if you do not answer my question, I will drive you out of your wits or I will tear [out] your heart, or I will take you by the feet and throw you to the other side of the river," said the angry Yakkha,
16. "I do not see, friend, anyone in the world who could drive me out of my wits or tear out my heart, or take me by the feet and throw me across the river. Still, friend, you may put any question you like."
17. Then the Yakkha Alavaka asked the Lord the following questions:
18. "What is the noblest wealth for a man in this world? What pure action brings happiness? What is the sweetest of all tastes? What manner of living is said to be the noblest living?"
19. The Lord replied: "Faith is the noblest wealth for a man in this world. The Dhamma well observed brings happiness. Truth is the sweetest of all tastes. The living endowed with wisdom is said to be the noblest thing."
20. Yakkha Alavaka asked: " How does one cross the flood (rebirth)? How does one cross the sea (existence)? How does one overcome suffering?"
21. The Lord replied: "One crosses the flood by Faith. One crosses the sea by Vigilance. One overcomes suffering by Exertion. One purifies oneself by wisdom."
22. Yakkha Alavaka asked: "How does one acquire knowledge? How does one obtain wealth? How does one attain fame? How does one gain friends? Passing from this world to the other world after death, how does one not repent ?"
23. The Lord replied: "Having faith in Arahats and in the Dhamma for the attainment of Nibbana, and by obedience, the diligent, attentive person acquires wisdom.
24. "One who does what is proper, one who is resolute, one who is awake, he acquires wealth. One who gives acquires friends.
25. "The faithful householder in whom truthfulness, righteousness, patience, and generosity are found, he does not repent after death.
26. "Come on! Also consult other numerous monks and Brahmins, whether there are any other qualities higher than truth, self-control, charity and patience."
27. Yakkha Alavaka said: "Now, why should I consult various Brahmins and monks? Today I know the prosperity which belongs to my future good.
28. "Indeed! the Buddha came to the dwelling of Alavi for my benefit. Today I know to whom, when given, it returns the greatest fruit.
29. "From today I will wander from village to village, from town to town, paying my respect to the fully Enlightened One, and his perfect Doctrine."

§ 5. His Sense of Equality and Equal Treatment

1. Whatever rules the Blessed Lord had made for the members of the Sangh were voluntarily and willingly accepted by him to be binding on him also.
2. He never claimed any exemption or any special treatment on the ground that he was the acknowledged head of the fraternity, and to whom any concession would have been most willingly made by the fraternity out of the boundless love and respect they bore for him.
3. The rule that the members of the Sangh could take only one meal a day was accepted and followed by the Blessed Lord as much as it was by the bhikkhu.
4. The rule that the members of the Sangh should have no private property was accepted and followed by the Blessed Lord as much as it was by the bhikkhu.
5. The rule that no member of the Sangh should have more than three pieces of cloths was accepted and followed by the Blessed Lord as much as it was by the bhikkhu.
6. Once, when the Lord was living in the Sakyan country at Kapilavastu in the banyan grove, Maha-Prajapati Gautami, the mother of the Blessed Lord, came to the Lord with two new lengths of cloth which she begged the Lord to be so good as to accept from her, as it was the work of her own hands at the loom expressly for him.
7. To her the Lord made the answer, "Give it to the confraternity."
8. A second and a third time did Gautami repeat her request, only to receive the same reply.
9. Then Ananda intervened, saying, "Pray accept, sir, the cloth presented by Gautami. She was of great service to the Lord as nurse and foster-mother, suckling her nephew when his own mother died." But the Blessed Lord insisted upon the cloth being given to the confraternity.
10. Originally it was the rule of the Sangh that the robes of the members should be made of rags picked up from dung heaps. This rule was made to prevent the wealthier classes from joining the Sangh.
11. Once Jivika prevailed upon the Blessed Lord to accept a robe of newly made cloth. When the Lord accepted it, he at the same time relaxed the original rule and allowed the bhikkhu the same privilege.

BOOK EIGHT: THE MAN WHO WAS SIDDHARTH GAUTAMA

Book Eight, Part I—His Personality

1. *His Personal Appearance* -- 2. *The Testimony of Eye-witnesses* -- 3. *His Capacity to Lead*

§ 1. His Personal Appearance

1. From all accounts the Blessed Lord was a handsome person.
2. His form was like the peak of a golden mountain. He was tall and well built; with a pleasing appearance.
3. His long arms and lion gait, his bull-like eyes, and his beauty bright like gold, his broad chest, attracted everyone to him.
4. His brows, his forehead, his mouth or his eyes, his body, his hands, his feet, or his gait--whatever part of him anyone beheld, that at once riveted his eyes.
5. Whoever saw him could not help being struck with his majesty and his strength, his splendid beauty, surpassing all other men.
6. On seeing him, he who was going elsewhere stood still, and whoever was standing followed him; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up.
7. Of those who met him, some reverenced him with their hands; others in worship saluted him with their heads; some addressed him with affectionate words; not one went on without paying him homage.
8. He was loved and respected by all.
9. Men as well as women were ever ready to hear him.
10. His voice was singularly sweet and deep as a drum, lovely, vibrant and eloquent. It made his speech as though it was heavenly music.
11. His very tones convinced the hearer, and his looks inspired awe.
12. His personality alone sufficed to make him not only a leader, but a god, to the hearts of his fellows.
13. When he spoke he obtained hearers.
14. It mattered little what he said. He influenced the emotions, and bent whoever listened to his will.
15. He could create in the minds of his hearers [the sense] that what he taught was not only a verity, but the very hope of their salvation.
16. His hearers could recognise in his words the truth that makes of slaves, free men.
17. When he talked with men and women, his serene look inspired them with awe and reverence, and his lovely voice struck them with rapture and amazement.
18. Who could have converted the robber Augulimala, or the Cannibal of Atavi? Who could have reconciled King Pasenjit to his queen Mallika by a single word? To have come under his spell is [=was] to be his forever. So charming was his personality.

§ 2. The Testimony of Eye-witnesses

1. This traditional view is supported by the testimony of eye-witnesses who saw him and met him while he was alive.
2. One such eye-witness is a Brahmin, by name Sale. After seeing the Blessed One face to face, he uttered the following sentiments in praise of him.
3. Arrived in the Lord's presence, the Brahmin, seating himself after greetings, scanned the Lord's body for the two and thirty marks of a Superman, and in time observed them.
4. Quite sure now about the presence of the two and thirty marks, Sale still did not know whether or not he had enlightenment. But he remembered hearing from old and aged Brahmins, teachers of teachers, that those who became Arahats, all enlightened, reveal themselves when their praises are sung, and so he made up his mind to extol the Lord to his face in the following lines of eulogy:
5. "Perfect of body, goodly, Lord, art thou, well grown, well liking, golden-hued, with teeth which gleam [with] lustre; vigour fills the frame; the body's full perfection manifests each single sign that marks a Superman.
6. "Clear-eyed and handsome, tall, upright art thou, effulgent as a sun among thy train, so debonair, so golden-hued--why waste thy beauty's prime as homeless anchorite?
7. "As world-wide monarch thou shouldst ride in State; and indeed from sea to sea[all] should own thy sway. Proud princes shall thy village headmen be; rule thou mankind, as sovereign, king of kings!"
8. Ananda describes the colour of his body as exceedingly clear and bright--so much so that the pair of [garments of] cloth of gold, when placed on the body of the Blessed One, appears to have lost its splendour.
9. No wonder he was called by his opponents a glamour boy.

§ 3. His Capacity to Lead

1. The Sangh had no official head. The Blessed One had no authority over the Sangh. The Sangh was a self-governing body.
2. What was, however, the position of the Blessed One over the Sangh and its members?
3. In this we have the evidence of Sakuldai and Udai, contemporaries of the Blessed One.
4. Once the Lord was staying at Rajagraha in the bamboo grove.
5. One morning the Lord went into Rajagraha for alms; but, deeming the hour too early, he thought of going to Sakuldai in Wanderers' Pleasance; and thither he repaired.
6. At the time, Sakuldai was sitting with a great company of Wanderers, who were making a great noise about being and not being.
7. When from some way off, Sakuldai saw the Lord coming, he hushed his company by saying: "Be quiet, sirs; do not make a noise; here comes the recluse Gautama, who is a lover of silence."
8. So they became silent and the Lord came up. Said Sakuldai, "I pray the Lord to join us; he is truly welcome; it is a long time since he last managed to come. Pray, be seated; here is a seat for the Lord."
9. The Lord sat down accordingly, asking Sakuldai what had been their theme and what was the discussion which had been interrupted.
10. "Let that pass for the moment," answered Sakuldai; "you can easily gather that later on."
11. Of late, when recluses and Brahmins of other creeds met together in the Discussion Hall, the topic was mooted, what a good thing, what a very good thing, for the Magdha people in Anga, that such recluses and Brahmins--all at the head of confraternities or followings, all well known and famous teachers, all founders of saving creeds, held in high repute by many people--should have come to spend the rainy season at Rajagraha.
12. There was Purana Kassappa, Makhali Ghosala, Ajit Kesakambal, Pakudha Kacchayana, Sanjaya Belaiputta, and Nata-putta the Nigantha, all men of distinction and all of them here for the rains; and among them there is also the recluse Gautama here, at the head of his confraternity and following, a well-known and famous teacher, a founder of a saving creed, who is held in high repute by many.
13. Now, which of these lords, which of these recluses and Brahmins of such eminence as teachers, is esteemed, respected, venerated and adored by his disciples? And on what terms of esteem and respect do they live with him?
14. Said some: "Purana Kassappa gets no esteem or respect; no veneration or adoration, from his disciples; they live with him on no terms of esteem and respect."
15. Time was when, as he was preaching his doctrine to some hundreds of his following, a disciple broke in with--"Don't question Purana Kassappa, who does not know about it; ask me who do; I will explain everything to your reverences."
16. With arms outstretched, Purana Kassappa tearfully remonstrated, saying: "Do be quiet, sirs, do not make a noise."
[[SURELY THIS CAN'T REALLY BE THE END?]]

Book Seven, Part III—His End

1. *The Appointment of a Successor* -- 2. *The Last Convert* -- 3. *Last Words* -- 4. *Ananda in Grief* -- 5. *The Lament of the Mallas and the Joy of a Bhikkhu* -- 6. *The Last Rites* -- 7. *Quarrel Over Ashes* -- 8. *Loyalty to the Buddha*

§ 1. The Appointment of a Successor

1. The Exalted One was at one time sojourning among the Sakyans, in the mango grove of the Sakyan family named the archers.
2. Now at that time Nataputta the Nigantha had just died at Pava. And at his death the Niganthas became disunited and divided into two parties, in mutual strife and conflict, quarrelling and wounding each other with wordy weapons.
3. Now Chunda, the novice, having passed the rainy season at Pava, came to see the venerable Ananda and said, "Nataputta, sir, the Nigantha had just died at Pava. And he being dead, the Niganthas have become disunited and divided and are quarrelling and wounding one another. This is because they are without a protector."
4. Then said the venerable Ananda, "Friend Chunda, this is a worthy subject to bring before the Exalted One. Let us go to him, and tell him about it."
5. "Very good, sir," replied Chunda.
6. So the venerable Ananda and Chunda, the novice, sought out the Exalted One; and saluting him, told him about the Niganthas, and pleaded the necessity of appointing a successor.
7. The Blessed Lord, on hearing what Chunda had said, replied, "But consider, Chunda, where a teacher hath arisen in the world, Arahat, supremely enlightened; where a doctrine hath been well set forth, well imparted, effectual for guidance, conducive to peace; but where his disciples have not become proficient in good Norm, nor has it been made a thing of saving grace to them, well proclaimed among men when their teacher passes away.
8. "Now for such a teacher to die, Chunda, is a great affliction for his disciples, and a great danger to his Dhamma.
9. "But consider, Chunda, where a teacher has appeared in the world who is all-enlightened; where the Norm has been well set forth, well imparted, effectual for guidance, conducive to peace; and where the disciples have become proficient in the good Norm, and where the full scope of the higher life has become manifest to them when that teacher passes away.
10. "Now for such a teacher, Chunda, to die, is not an affliction for his disciples. Why then have a successor?"
11. When Ananda raised the same question on another occasion, the Blessed Lord said, "What think you, Ananda? Do you observe even a couple of almsmen at variance about what I have taught?"
12. "No. But those who are about the Lord might, after his death, stir up quarrel in the confraternity respecting the regimen or of the code, and such quarrels would make for general grief."
13. "Of little concern, Ananda, are quarrels respecting rigours of regimen or of the code; it is possible quarrels in the confraternity about the path which really matter," said the Blessed Lord.
14. "These disputes about the path cannot be settled by a dictator. What then a successor can do, unless he acts as a dictator?
15. "The controversies regarding the path cannot be settled by a dictator.
16. "The decision of a controversy should be reached by the fraternity. The whole conjoint body should assemble and thrash out the matter till there is agreement, and then to settle it conformably with such agreement.
17. "Majority agreements is the way to settle the disputes, and not the appointment of a successor."

§ 2. The Last Convert

1. Now at that time Subhadda the Wanderer was staying at Kusinara. And Subhadda the Wanderer heard the rumour, "This very day, it is said, in the last watch of the night, will be the final passing away of Gautama the recluse." Then this thought came to Subhadda the Wanderer:
2. "Thus have I heard it said by other wanderers who are old and far gone in years, both teachers and disciples, 'Rarely, rarely do Tathagatas arise in the world, they who are Arahats, fully Enlightened Ones. And here tonight, in the last watch, will be the final passing away of Gautama, the recluse. Now a doubt has arisen in my mind and I am assured of Gautama, the recluse. Gautama, the recluse, can show me a teaching, so that I may dispel this doubting state of mine."
3. Then Subhadda the Wanderer went towards the branch road to the Sala grove of the Mallas, where the venerable Ananda was, and coming there he told the venerable Ananda what he had thought, and he exclaimed, "O Master Ananda! If only I could get a sight of Gautama the recluse!"
4. At these words the venerable Ananda said to Subhadda the Wanderer, "Enough, friend Subhadda! Trouble not the Master! The Exalted One is wearied."
5. Then a second and yet a third time did Subhadda the Wanderer make the same request, and got the same reply.
6. Now the Exalted One overheard this talk between the venerable Ananda and Subhadda the Wanderer. And he called to the venerable Ananda, saying, "Enough, Ananda! Prevent not Subhadda. Let Subhadda be permitted to see the Tathagata. Whatsoever Subhadda shall ask of me, he will ask it all from a desire to know, not from a desire to trouble me. And whatever I shall say in answer, that will be quickly understood."
7. So then the venerable Ananda said to Subhadda the Wanderer, "Go you in, friend Subhadda. The Exalted One gives you leave."
8. So Subhadda the Wanderer went in to the Exalted One, and coming to Him greeted Him pleasantly, and after the exchange of friendly compliments he sat down at one side. So seated, Subhadda the Wanderer thus addressed the Exalted One:
9. "Master Gautama, all those recluses and Brahmins who have followings and companies of listeners, who are teachers of companies, well known, renowned founders of sects, esteemed as holy men by the multitude, men like Purana Kassapa, Makkhali of the Cow-pen, Ajita of [the] hairshirt, Kacchayana of the Pakudha tree, Sanjaya, son of Belatthi, and Nigantha of the Natha clan--have all these, as they say, realised by their own knowledge the truth of things; or have they not, one and all, so realised; or have some realised and others not realised it, by their own knowledge?"
10. "Let be, Subhadda! Trouble not yourself about such things, as to whether one and all or some have realised or not. I will show you the Norm, Subhadda. Do you listen carefully. Apply your mind. I will speak."
11. "Even so, Lord," said Subhadda the Wanderer, and gave heed to the Exalted One. Then the Exalted One said this:
12. "ln whatsoever Norm-discipline, Subhadda, the Ariyan Eightfold Path is not found, therein also no recluse is found. And in whatsoever Norm-discipline, Subhadda, the Ariyan Eightfold Path is found, therein also is found a recluse.
13. "Now in this Norm-discipline (of mine), Subhadda, the Ariyan Eightfold Path is found. Herein also is found a recluse of these four degrees. Void of recluses are the other sects of disputants. But if, Subhadda, in this one, brethren were to live the perfect life, the world would not be void of arahats.
14. "My age was nine and twenty years when I went forth to seek the Good.
15. "Now fifty years and more are gone, Subhadda, since I left the world to range the Norm of Righteousness."
16. And when he had thus spoken, Subhadda the Wanderer said to the Exalted One, "Most excellent are these words of thy mouth, most excellent.
17. "Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into darkness, so that those who have eyes can see.
18. "Just even so, has the truth been made known to me by the Exalted One. And I, even I, betake myself to the Exalted One as my refuge, to the truth, and to the Order."
19. "Whosoever, Subhadda, has formerly been a follower of another doctrine and thereafter wishes to enter the Order, remains on probation for the space of four months."
20. "If that is the rule, I too will remain on probation."
21. But the Exalted One said, "I acknowledge the difference in persons." So saying, he called the venerable Ananda and told Ananda, "As it is, Ananda, receive Subhadda into the Order."
22. "Even so. Lord," said the venerable Ananda, in assent to the Exalted One.
23. And Subhadda the Wanderer said to the venerable Ananda, "Great is your gain, friend Ananda, great is your good fortune, friend Ananda, in that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself."
24. " The same is true of you, Subhadda," replied Ananda.
25. So Subhadda the Wanderer was received into the Order under the orders of the Exalted One. He was the last disciple whom the Exalted One himself converted.

§ 3. Last Words

1. Then said the Exalted One to the venerable Ananda,
2. " It may be, Ananda, that you will say: 'Gone is the word of the Master: we have no longer any Master now!' But you must not so regard it, Ananda; for the Norm and discipline taught and enjoyed by me, they shall be your teachers when I am gone.
3. "Now, Ananda, whereas the brethren have the habit of calling one another ' friend'--when I am gone this habit must not be followed. By an elder brother, Ananda, a brother who is a novice should be called by his name or clan name or by the word 'friend'; but by a novice, Ananda, an elder brother should be addressed as 'Lord' or 'Your reverence.'
4. "Again, Ananda, if the Order so desires, when I am gone, let it abolish the lesser and minor charges.
5. "You know, Ananda, the brother Channa. How obstinate, perverse and devoid of the sense of discipline he is.
6. "And to him, Ananda, let the extreme penalty be applied when I am gone."
7. "What, Lord, do you mean by 'the extreme penalty'?"
8. The brother Channa, Ananda, whatever he may say, is not to be spoken to, not to be admonished, not to be instructed by the brethren. He should be left alone. It might improve him."
9. Then the Exalted One addressed the brethren:
10. "It may be, brothers, that in the mind of some one brother there is doubt or perplexity, either about the Buddha, or about the Norm, or the Order, or the Path, or the Way to the Path. If it be so, brothers, do ye ask now. Be not hereafter remorseful at the thought, 'Here was our Master face to face with us, and yet we had not the heart to question the Exalted One, though we were in His very presence.'"
11. At these words the brethren were silent.
12. Then a second time, and yet a third time did the Exalted One address the brethren in the same words. And a third time the brethren were silent.
13. Then said the Exalted One: "May be, brethren, it is out of respect for the Master that ye ask not. Speak to me, then, as friend to friend, brethren."
14. Whereat those brethren were silent.
15. Then exclaimed the venerable Ananda to the Exalted One: "Strange it is, Lord! A marvel it is, Lord! Thus assured am I, Lord, of this Order of Brethren. There is not any one brother that has a single doubt or perplexity as to the Buddha, the Norm, the Order, or as to the Path, or the Way to the Path."
16. "You speak out of assurance, Ananda. But in the Tathagata there is knowledge of the fact. There is not in any one brother a single doubt or perplexity as to this. Of these five hundred brethren of mine, Ananda, even he who is the most backward is a stream-winner, one who is assured from the Downfall, assured of reaching the Supreme Wisdom."
17. Then said the Exalted One to the brethren:
18. "Come now, brethren, I do remind ye, 'Subject to decay are all compounded things.' Do ye abide in heedfulness."
19. Those were the last words of the Exalted One.

§ 4. Ananda in Grief

1. As age advanced, the Blessed Lord required a personal attendant to look after him.
2. He first chose Nanda. After Nanda he chose Ananda, who served as his personal attendant till his death.
3. Ananda was his constant and dearest companion, not merely an attendant.
4. When the Blessed One came to Kushinara and rested between the Sal trees, he saw that his end was coming near, and felt that it was time he took Ananda into confidence.
5. So he called Ananda and said, "And now this, Ananda: at the third watch of the night, in the Uppavana of Kushinara. between the twin Sal trees, the utter passing away of the Tathagata will take place."
6. And when he had thus spoken, the venerable Ananda addressed the Blessed One, and said, "Vouchsafe, Lord, to remain during the Kalpa, O Blessed One, for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men."
7. Three times did Ananda make his plea. "Enough now, Ananda, beseech not the Tathagata!" was the reply. "The time for making such request is past."
8. " I, Ananda, am now grown old, and full of years, my journey is drawing to a close. I have reached my sum of days. I am turning eighty years of age; and just as a worn-out cart must give way some day, methinks the same must happen to the body of the Tathagata." Hearing this, Ananda left.
9. Not seeing Ananda, the Blessed One called the brethren, and said: "Where then is Ananda?" "The venerable Ananda is gone and is weeping," said the brethren.
10. And the Blessed One called a certain brother and said, "Go now brother, and call Ananda in my name, and say, 'Brother Ananda, the Master calls for thee.'"
11. "Even so, Lord!" said that brother.
12. When Ananda came back, he took his seat by the side of the Blessed One.
13. Then the Blessed One said to Ananda, "Enough, Ananda! Do not weep! Have I not already, on former occasions, told you that it is in the very nature of things most near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them?
14. " For a long time, Ananda, you have been very near to me by acts of love, kind and good, beyond all measure.
15. "You have done well, Ananda! Be earnest in effort, and you too shall be free from the great evils--from sensuality, from individuality, from delusion, and from ignorance."
16. Then addressing the brethren about Ananda, the Blessed One said: "He is a wise man, brethren, is Ananda.
17. "He knows when it is the right time to come and visit the Tathagata, and when it is the right time for brethren and sisters of the Order, for devout men and devout women, for a king, or for a king's ministers, for other teachers and disciples, to visit the Tathagata.
18. "Brethren, there are these four special things about Ananda.
19. "All are happy to visit Ananda. They are filled with joy on beholding him; they are happy to hear him. They are ill at ease when Ananda is silent."
20. After this Ananda again returned to the subject of the passing away of the Tathagata. Addressing the Blessed One, he said, "Let not the Blessed One die in this wattled and daub town in the midst of the jungle. For, Lord, there are great cities, such as Champa, Rajagraha, Savathi, Saketa, Kosambi, and Benares. Let the Blessed One die in one of them. "
21. "Say not so, Ananda! Say not so, Ananda. This Kushinara, Ananda, was the capital of king Maha-Sudassana, under the name of Keshavati."
22. Thereafter the Blessed One gave Ananda two errands.
23. He told Ananda to see that belief does not spread that the Blessed One died as a result of the food given to Him by Chunda. He feared that Chunda might suffer. He asked Ananda to disabuse the mind of the public on this score.
24. The second thing he told Ananda was to inform the Mallas of Kushinara that the Blessed One had arrived there, and would pass away in the last watch of the night.
25. "Give no occasion to reproach yourself. The Mallas may say: 'In our own village the death of our Tathagata took place; and we did not know, and had no opportunity of seeing him in his last hours.'"
26. Thereafter the venerable Anurudha and the venerable Ananda spent the rest of the night in religious discourse.
27. And in the third part of the night, as previously announced, the Blessed One breathed his last.
28. When the Blessed One died, the brethren and Ananda stretched out their arms and wept, and some even fell headlong on the ground, rolling to and fro in anguish, saying: "Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out of the world!"
29. It was at midnight on Vaishakha Paurnima that the Blessed Lord breathed his last. The year of his death was 483 B.C.
30. As the Pali text truly says:

Diva tapati addicco
Ratin abhati candima;
Sannaddho khathio tapati
Jhayi tapati brahaman;
Atha Sabbain ahorattain
Buddho tapati tejasa.

31. "The sun shines only in the day, and the moon makes bright the night. The warrior shines when he is in his armour. And the Brahmin when he is meditating. But the Buddha shines over all, by day as well as by night, by his own glory.
32. "He was beyond question the light of the world."

§ 5. The Lament of the Mallas and the Joy of a Bhikkhu

1. As desired by the Blessed One, Ananda went and informed the Mallas of the event.
2. And when they heard of this, the Mallas, their wives, their young men and maidens, were grieved and sad and afflicted at heart.
3. Some of them wept, dishevelling their hair, and stretched forth their arms and fell prostrate on the ground.
4. Then the Mallas, with their young men and maidens and their wives, went to the Sala grove in the Upavaana to have the last look of the Blessed One.
5. Then the venerable Ananda thought: "lf I allow the Mallas of Kushinara one by one, it will take a long time for them to pay homage to the dead body of the Blessed One."
6. So he decided to arrange them in groups, family by family. Each family then bowed humbly at the feet of the Blessed One and parted.
7. Now at the time the venerable Maha Kassapa was journeying along the high road from Pava to Kushinara with a great company of the brethren.
8. Just at the time a certain naked ascetic was coming along the high road to Pava.
9. And the venerable Maha Kassapa saw the naked ascetic coming in the distance; and when he had seen him he said to the naked ascetic, "O friend! Surely thou knowest our Master?"
10. "Yes, friend! I know him. This day the Samana Gautama has been dead a week!"
11. Immediately on hearing the news the brethren were overcome with grief, and started weeping.
12. Now at that time a brother named Subhadda, who had been received into the Sangh in his old age, was seated in their company.
13. And this Subhadda addressed the brethren and said: "Enough brethren! Weep not, neither lament! We are well rid of the great Samana. We used to be annoyed by being told, 'This beseems you, this beseems you not.' But now we shall be able to do whatever we like; and what we do not like, that we shall not have to do! Isn't it good he is dead? Why weep, why lament? It is a matter of joy."
14. So great and harsh a disciplinarian the Blessed One was.

§ 6. The Last Rites

1. Then the Mallas of Kushinara said to the venerable Ananda: "What should be done with the remains of the Tathagata?"
2. "As men treat the remains of a king of kings, so should you treat the remains of the Tathagata" replied Ananda.
3. "And how do they treat the remains of a king of kings?"
4. Ananda told them: "They wrap the body of a king of kings in a new cloth. When that is done they wrap it in cotton-wool. When that is done they wrap it in a new cloth and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds. This is the way in which they treat the remains of a king of kings."
5. "So be it," said the Mallas.
6. Then the Mallas of Kushinara said: " It is much too late to burn the body of the Blessed One today. Let us now perform the cremation tomorrow."
7. And the Mallas of Kushinara gave orders to their attendants, saying: "Make preparations for the funeral of the Tathagata, and gather perfumes and garlands and the musicians of Kushinara."
8. But in paying honour, reverence, respect, and homage to the remains of the Tathagata with dancing, and hymns and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon, they passed the second day too, and then the third day, and the fourth and fifth and the sixth day also.
9. Then on the seventh day the Mallas of Kushinara thought: "Let us carry the body of the Blessed One, and let us perform the cremation ceremony."
10. And thereupon eight chieftains among the Mallas bathed their heads, and clad themselves in new garments, with the intention of acting as pall-bearers carrying the body of the Blessed One.
11. They carried the dead body to the Shrine of the Mallas, called Makuta-bandhana; to the east of the city, and there they laid down the body of the Blessed One and set fire to it.
12. After some time the mortal remains of the Blessed One were reduced to ashes.

§ 7. Quarrel Over Ashes

1. After the body of the Blessed One had been consumed by fire, the Mallas of Kushinara collected the ashes and the bones of the Blessed One, and placed them in their Council Hall with a lattice work of spears and with a rampart of bows; and guarded them against anybody stealing them or any part of them.
2. For seven days the Mallas paid honour and reverence and respect and homage to them with dance and song and music and with garlands and perfumes.
3. Now the King of Magadha, Ajatasatru, heard the news that the Blessed One had died at Kushinara.
4. He, therefore, sent a messenger to the Mallas with a request for a portion of the relics of the Blessed One.
5. Similarly messengers came from the Licchavis of Vaishali, from the Sakyas of Kapilavastu, from the Bulis of Attakappa, from the Koliyas of Ramagama, and from the Mallas of Pava.
6. Among the claimants for ashes there was also a Brahmin of Vethadipa.
7. When they heard these claims, the Mallas of Kushinara said: " The Blessed One died in our village. We will not give away any part of the remains of the Blessed One. They belong to us."
8. Seeing that the situation was tense, a Brahmin, by name Dron,a intervened and said: "Hear, reverend sirs, one single word from me."
9. Said Drona: "Forbearance was our Buddha to teach; unseemly is it that over the division of the remains of him who was the best of beings, strife should arise, and wounds, and war!
10. "Let us all, sirs, with one accord unite in friendly harmony, to make eight portions. Widespread let stupas arise in every land, that the Enlightened One from all parts be reverenced."
11. The Mallas of Kushinara agreed and said: "Do thou then, O Brahmin, thyself divide the remains equally into eight parts, with fair division."
12. "Be it so, sir!" said Drona in assent.
13. And he divided the remains of the Blessed One equally into eight parts.
14. After making the division, Drona said to them: "Give me, sirs, this vessel. I will set up over it a stupa."
15. And they agreed to give the vessel to him.
16. Thus the ashes of the Blessed One were shared, and the quarrel was settled peacefully and amicably.

§8. Loyalty to the Buddha

1. Shravasti was the occasion [=location] (of these events)....
2. Now on that occasion a number of monks were busied with .making a robe for the Exalted One, with this idea: When the robe is finished, in three months' time, the Exalted One will go forth on his rounds:
3. Now at that time Isidatta and Purana, the chamberlains, were staying at Sadhuka on some business or other. Then they heard the news: "They say that a number of monks are busied with making a robe for the Exalted One with this idea: When the robe is finished, in three months' time, the Exalted One will go forth upon his rounds."
4. So Isidatta and Purana, the chamberlains, stationed a man on the high-road (thus instructing him): "Now, good fellow, as soon as you see that Exalted One, that Arahat, that perfectly Enlightened One coming along, do you come and inform us."
5. So after standing there two or three days that man saw the Exalted One coming along, while yet some distance off, and he went to inform the chamberlains, Isidatta and Purana, saying: "Here comes my lord, the Exalted One, that Arahat, that perfectly Enlightened One! Now's the time for you to do what you want!"
6. So Isidatta and Purana, the chamberlains, went towards the Exalted One, and on coming to him, saluted him, and followed behind the Exalted One step for step.
7. Then the Exalted One turned aside from the high road, and went to the foot of a certain tree, and there sat down on a seat made ready. And Isidatta and Purana, the chamberlains, saluting the Exalted One, also sat down at one side. As they thus sat, they said this to the Exalted One:
8. "Lord, when we heard of the Exalted One that he would go forth on his rounds among the Kosalans, at that time we were disappointed and depressed at the thought: the Exalted One will be far from us.
9. "And when, Lord, we learned that the Exalted One was starting out from Shravasti on his rounds among the Kosalans, again we were disappointed and depressed at the thought: The Exalted One will be far from us.
10. "Again, lord, when we learned that the Exalted One would leave the Kosalans and go on his rounds among the Mallas... that he was actually doing so...we were disappointed and depressed.
11. "On hearing that the Exalted One would leave the Mallas and go on his rounds among the Vajji...that he was actually doing so...that he would leave the Vajji for Kasi...that he was doing so...hat he would leave the folk of Kasi and go on his rounds in Magadha...hat he was actually doing so...again we were disappointed and depressed....
12. "But, Lord, when we heard that the Exalted One would leave the Magadhas for Kasi and was doing so, then we were delighted and elated at the thought: The Exalted One will be quite near us.
13. "And when we heard that he was actually going his rounds in Kasi among the Magadhas, we were likewise delighted and elated.
14. (They continue to trace the Master's steps from Kasi to the Vajji...from the Vajji to the Mallas...from the Mallas to the Kosalans, in like terms.)
15. " But, Lord, when we heard that the Exalted One would be going on his rounds from the Kosalans to Savatthi, we were delighted and elated at the thought: Now the Exalted One will be quite near us!
16. "Then, when we heard: 'The Exalted One is staying at Shravasti, at Jeta grove, in Anathapindika's Park'--then, Lord, boundless was our delight and boundless our elation at the thought: The Exalted One is near us!"

Book Seven, Part II—Leaving Vesali

1. *Farewell to Vesali* -- 2. *Halt at Pava* -- 3. *Arrival at Kushinara*

§ 1. Farewell to Vesali

1. Before he set on his last journey, the Blessed Lord was staying at Rajagraha, on the Vulture's Peak.
2. After staying there for some time he said, "Come Ananda, let us go to Ambalathika."
3. "So be it Lord!" said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambalathika.
4. After staying at Ambalathika, he moved on to Nalanda.
5. From Nalanda he went to Pataligama, the capital of Magadha.
6. From Pataligama he went to Kotigam, and from Kotigam he went to Nadika.
7. At each of these places he stopped for a few days and delivered a religious discourse, either to the brethren or the householders.
8. From Nadika he went to Vesali.
9. Vesali was the birth-place of Mahavira, and consequently a stronghold of his faith.
10. But the Blessed Lord soon succeeded in converting the people of Vesali to his own faith.
11. It is said that owing to drought, a famine ravaged the city of Vesali, to such an extent that people died in large numbers.
12. The people of Vesali complained of it, in a general assembly convoked by them.
13. The assembly, after much discussion, decided to invite the Blessed Lord to the city.
14. A Lichchavi by name Mahali, a friend of King Bimbisara and son of the chaplain of Vesali, was sent to offer the invitation.
15. The Blessed Lord accepted the invitation, and started with five hundred Bhikkhus. As soon as he entered the territory of the Vajjins there was a thunderstorm, rain fell in torrents, and famine disappeared.
16. This is the origin of the welcome which the people of Vesali gave to the Blessed Lord.
17. Having won their hearts, it was natural that the people of Vesali should give him a warm response.
18. Then came vasa. The Blessed Lord went to Beluna for his vasa, and asked the brethren to make their vasa in Vesali.
19. After finishing his vasa the Lord came to Vesali, with a mind to leave Vesali and move on his journey.
20. So the Blessed Lord early one morning, robed himself, and taking his bowl, entered Vesali for alms; and when he had passed through Vesali and eaten his meal, he gazed at Vesali with an elephant's look, and addressed the venerable Ananda and said, "This will be the last time, Ananda, that the Tathagatha will behold Vesali."
21. Thus saying, he bade farewell to the people of Vesali.
22. He gave to the Lichchavis, when they took leave of him at the old city on their northern frontier, his alms-bowl as a memento.
23. It was his last visit to Vesali. He did not live to return to it again.

§ 2. Halt at Pava

1. From Vesali the Blessed Lord went to Bhandagam.
2. From Bhandagam he went to Hatthi-gam, to Bhoga-Nagara.
3. And from Bhoga-Nagara he went to Pava.
4. At Pava the Blessed One stayed at the mango grove of one blacksmith, by name Chunda.
5. Now Chunda heard that the Blessed One had come to Pava and was staying in his mango grove.
6. Chunda went to the mango grove and sat near the Blessed One, who gave him a religious discourse.
7. Gladdened by it, Chunda addressed the Blessed One and said, "May the Blessed One do me the honour of taking his meal together with the brethren, at my house tomorrow."
8. And the Blessed One signified, by silence, his consent. Seeing that the Blessed One had consented, Chunda departed thence.
9. Next day Chunda made ready in his dwelling-place sweet rice and cakes and some preparation of Sukara-Madhava. And he announced the hour to the Blessed One, saying: "The hour, Lord, has come, and the meal is ready."
10. And the Blessed One robed himself and, taking his bowl, went with the brethren to the dwelling-place of Chunda, and partook of the food prepared by him.
11. Again after the meal, the Blessed One gave a discourse on religion to Chunda, then rose from his seat and departed thence.
12. The food offered by Chunda did not agree with the Blessed One. There fell upon him a dire sickness, the disease of dysentery, and sharp and shooting pain came upon him even unto death.
13. But the Blessed One, mindful and self-possessed, bore it without complaint.
14. Returning to the mango grove, and after nature was relieved, the Blessed One told Ananda, "Come, let us go to Kushinara," and the party moved from Pava.

§ 3. Arrival at Kushinara

1. The Blessed Lord walked for part of the way. He soon felt the need for some rest.
2. On the way, the Blessed One went aside from the path to the foot of a certain tree, and said to Ananda, "Fold, I pray you, Ananda, the robe; and spread it out for me. I am weary, Ananda, and must rest a while."
3. "Even so, Lord!" said the venerable Ananda, in assent, to the Blessed One, and spread out the robe folded fourfold.
4. And the Blessed One seated himself on the seat prepared for him.
5. And when he was seated, the Blessed One addressed the venerable Ananda, and said, "Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink."
6. Ananda replied, "This river Kakuttha is not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water and cool his limbs. The water of this stream is foul and turbid."
7. The Blessed One was too weak to walk down to the river. He preferred to have the water of the nearby stream.
8. Ananda brought the water and the Blessed One drank it.
9. After resting for a while, the Blessed One with the company of the brethren went on to the river Kakuttha; and when he had come there, he went down into the water, and bathed, and drank. And coming out again on the other side, he went on to the mango grove.
10. And when he came there, he again asked [for] his robe to be spread out, saying, "I am weary and would lie down." The robe was accordingly spread out, and the Blessed One laid himself down on it.
11. After resting for a while, the Blessed One got up and said to Ananda, " Let us go on to the Sala grove of the Mallas, the Upavana of Kushinara, on the further side of the river Hiranyavatti."
12. On reaching the place in the company of Ananda, he again asked Ananda to spread his robe between the twin Sala trees. "I am weary and would lie down."
13. Ananda spread the robe, and the Blessed One laid himself down on it.

BOOK SEVEN: THE WANDERER'S LAST JOURNEY

Book Seven, Part I—The Meeting of those Near and Dear

1. *The Centres of His Preachings* -- 2. *The Places He Visited* -- 3. *Last Meeting between Mother and Son, and between Wife and Husband* -- 4. *Last Meeting between Father and Son* -- 5. *Last Meeting between the Buddha and Sariputta*

§1. The Centres of His Preachings

1. It is not that after the appointment of the missionaries the Lord sat at one place. He too continued to be his own missionary.
3. Of such centres, the chief were Shravasti and Rajagraha.
4. He visited Shravasti about 75 times, and Rajagraha about 24 times.
5. Certain other places were made minor centres.
6. They were Kapilavastu, which he visited 6 times; Vesali, which he visited 6 times; and Kamas-sadhamma, 4 times.

§ 2. The Places He Visited

1. Besides these main and minor centres, the Blessed Lord visited many other places during the course of his missionary tour.
2. He visited Ukkatha, Nadika, Sal, Assapura, Ghoshitaram, Nalanda, Appana, Etuma.
3. He visited Opasad, lccha-naukal, Chandal Kuppa, Kushinara.
4. He visited Devadaha, Pava, Ambasanda, Setavya, Anupiya, and Ugunma.
5. The names of the places he visited show that he travelled over the Sakya Desa, the Kuru Desa, and [the] Anga Desa.
6. Roughly speaking, he travelled over the whole of Northern India.
7. These appear to be a few places. But what distance do they cover? Rajagraha from Lumbini is not less than 250 miles. This just gives an idea of distances.
8. These distances the Lord walked on foot. He did not even use a bullock-cart.
9. In his wanderings he had no place to stay, until later on when his lay disciples built Viharas and resting places which he and his Bhikkhus used as halts on their journeys. Most often he lived under the shade of wayside trees.
10. He went from place to place, sometimes from village to village, resolving the doubts and difficulties of those who were willing to accept his message, controverting the arguments of those who were his opponents, and preaching his gospel to those who, like children, came to him for guidance.
11. The Blessed Lord knew that all those who came to listen to him were not all of them intelligent, not all of them came with an open and a free mind.
12. He had even warned the brethren that there were three sorts of listeners:
13. The empty-head, the fool who cannot see--though oft and oft, unto the brethren going, he hears their talk, beginning, middle, end, but can never grasp it. Wisdom is not his.
14. Better than he the man of scattered brains, who oft and oft, unto the brethren going, hears all their talk, beginning, middle, end, and seated there can grasp the very words, yet, rising, nought retains. Blank is his mind.
15. Better than these the man of wisdom wide. He, oft and oft unto the brethren going, hears all their talk, beginning, middle, end, and seated there, can grasp the very words, bears all in mind, steadfast, unwavering, skilled in the Norm and what conforms thereto.
16. Notwithstanding this, the Lord was never tired of going from place to place preaching his gospel.
17. As a bhikkhu the Lord never had more than three pieces of clothes [=clothing]. He lived on one meal a day, and he begged his food from door to door every morning.
18. His mission was the hardest task assigned to any human being. He discharged it so cheerfully.

§ 3. Last Meeting between Mother and Son, and between Wife and Husband

1. Before their death Mahaprajapati and Yeshodhara met the Blessed Lord,
2. It was probably their last meeting with him.
3. Mahaprajapati went, and first worshipped him.
4. She thanked him for having given her the happiness of the good doctrine; for her having been spiritually born through him; for the doctrine having grown in her through him; for her having suckled him, drinking the Dhamma-milk of him; for her having plunged in and crossed over the ocean of becoming through him--what a glorious thing it has been to be known as the mother of the Buddha!
5. And then she uttered her plea: "I desire to die, finally having put away this corpse. O sorrow-ender, permit me."
6. Yeshodhara, addressing the Blessed Lord, said that she was in her seventy-eighth year. The Blessed Lord replied that he was in his eighties.
7. She told him that she was to die that very night. Her tone was more self-reliant than that of Mahaprajapati. She did not ask his permission to die, nor did she go to him to seek him as her refuge.
8. On the contrary, she said to him (me saranam atthano), " I am my own refuge."
9. She had conquered all the cankers in her life.
10. She came to thank him, because it was he who had shown her the way and given her the power.

§ 4. Last Meeting between Father and Son

1. Once when the Lord was staying at Raja-graha in the bamboo grove, Rahula was staying at Ambalathika.
2. The Blessed One, arising towards eventide from his meditation, went over to Rahula, who seeing the Lord some way off, set a seat for him and water to wash his feet.
3. Seating himself on the seat set for him, the Lord poured water over his feet, while Rahula, after salutations, took his seat to one side.
4. Addressing Rahula, the Blessed Lord said, "He who does not shrink from deliberate lying has not, say I, left undone any evil thing which he could. Therefore, you must school yourself never to tell a lie even in jest.
5. "In the same way you must reflect, and again in doing every act, in speaking every word, and in thinking every thought.
6. "When you want to do anything, you must reflect whether it would conduce to your or others' harm or to both, and so is a wrong act productive of woe and ripening into woe. If reflection tells you that this is the nature of that contemplated act, you should not do it.
7. "But if reflection assures you there is no harm but good in it, then you may do it.
8. "Grow in loving kindness; for as you do so, malevolence will pass away.
9. "Grow in compassion; for as you do so, vexation will pass away.
10. "Grow in gladness over others' welfare; for as you do so, aversions will pass away.
11. "Grow in poised equanimity; for as you do so, all repugnance will pass away.
12. "Grow in contemplation of the body's corruption; for as you do so, passion will pass away.
13. "Grow in perception of the fleeting nature of things; for as you do so, the pride of self will fall away."
14. Thus spoke the Lord. Glad at heart, Rahula rejoiced in what the Lord had said.

§ 5. Last Meeting between the Buddha and Sariputta

1. The Blessed Lord was staying in Shravasti, in the Jetavana in the Gaudhakuti Vihar.
2. Sariputta arrived there with a company of five hundred brethren.
3. After saluting the Blessed One, Sariputta told him that the last day of his life on earth had arrived. Will the Blessed Lord be pleased to permit him to give up his mortal coils [=body]?
4. The Blessed Lord asked Sariputta if he had selected any place for his parinibbana.
5. Sariputta told the Blessed One, "I was born in the village Nalaka in Magadha. The house in which I was born still stands. I have chosen my home for my parinibbana."
6. The Lord replied, "Dear Sariputta! Do what pleases you."
7. Sariputta fell on the feet of the Blessed Lord arid said, "I have practised the paramitas for one thousand Kalpas with only one wish: to have the honour of falling on [=at] your feet. I have achieved that end, and there is no end to my happiness."
8. "We do not believe in rebirth. Therefore this is our last meeting. Let the Lord forgive me my faults. My last day has come."
9. "Sariputta! There is nothing to forgive," said the Lord.
10. When Sariputta rose to go, the Lord in his honour got up, and stood up on the verandah of the Gauohakuti Vihar.
11. Then Sariputta said to the Blessed Lord, "I was happy when I saw you first. I am happy to see you now. I know this is the last darshan of you [that] I am having. I shall not have your darshan again."
12. Joining together the palms of his hand[s], he walked away without showing his back to the Blessed Lord.
13. Then the Blessed Lord said to the assembled brethren, "Follow your Elder Brother"--and the assembly for the first time left the Blessed Lord and went after Sariputta.
14. Sariputta, on reaching his village, died in his home, in the very room in which he was born.
15. He was cremated, and his ashes were taken to the Blessed Lord.
16. On receiving the ashes, the Blessed Lord said to the brethren, "He was the wisest, he had no acquisitive instinct, he was energetic and industrious, he hated sin--ye brethren, see his ashes! He was as strong as the earth in his forgiveness, he never allowed anger to enter his mind, he was never controlled by any desire, he had conquered all his passions, he was full of sympathy, fellowship and love."
17. About that time Mahamogallan was then living in a solitary Vihar near Rajagraha. He was murdered by some assassins employed by the enemies of the Blessed Lord.
18. The sad news of his end was conveyed to the Blessed One. Sariputta and Mahamogallan were his two chief disciples. They were called Dharma-Senapati--Defenders of the Faith. The Blessed Lord depended upon them to continue the spread of his gospel.
19. The Blessed Lord was deeply affected by their death in his lifetime.
20. He did not like to stay in Shravasti; and to relieve his mind, he decided to move on.