57. The Sower

Like the soil of the earth is the soil of the heart.

Saṁyutta iv. 315-317.

[180] On a certain occasion, while the Exalted One was in residence at Nālandā, he addressed the village headman Asibandhakaputta as follows:

Here a farmer, a householder, has three fields: one field with good soil, one field with fair soil, one field with poor soil, – a jungle, barren land impregnated with salt, poor land. What think you of this, headman? Suppose that farmer, that householder, wished to sow seed, – where would he sow seed first, – in that field with good soil? or in that field with fair soil? or in that field with poor soil, – that jungle, that barren land impregnated with salt, that poor land?

Reverend Sir, if that farmer, that householder, wished to sow seed, he would first sow seed in that field with good soil; having sown seed there, he would sow seed in that field with fair soil; having sown seed there, he would sow no seed at all in that field with poor soil, – that jungle, that barren land impregnated with salt, that poor land. Why not? “Without fail, I must have feed for my cattle”

Headman, just like that field with good soil are my monks and nuns. To them I preach the Doctrine, beautiful in its beginning, beautiful in its middle, beautiful in its end, in the spirit and in the letter; I proclaim the Holy Life in all its fulness, in all its purity. Why is this? Because, headman, they abide possessing Me for an island of retirement, Me for a cave of retreat, Me for an armor of defense, Me for a refuge.

Headman, just like that field with fair soil are my lay disciples, both male and female. To them I preach the Doctrine, beautiful [181] in its beginning, beautiful in its middle, beautiful in its end, in the spirit and in the letter; I proclaim the Holy Life in all its fulness, in all its purity. Why is this? Because, headman, they abide possessing Me for an island of retirement, Me for a cave of retreat, Me for an armor of defense, Me for a refuge.

Headman, just like that field with poor soil, – that jungle, that barren land impregnated with salt, that poor land, are the teachers of perverse doctrines opposed to me, – the wandering ascetics, both monks and Brahmans. To them I preach the Doctrine, beautiful in its beginning, beautiful in its middle, beautiful in its end, in the spirit and in the letter; I proclaim the Holy Life in all its fulness, in all its purity. Why is this? “Perhaps, were they to know but a single word, it would be to their welfare and happiness for a long time to come!”

Suppose, headman, a man had three waterpots: one waterpot uncracked, unattractive, not very attractive; one waterpot un cracked, attractive, very attractive; one waterpot cracked, attractive, very attractive. What think you of this, headman? Suppose that man wished to put water into a waterpot, – into which waterpot would he put it first, – into that waterpot which was uncracked, unattractive, not very attractive? or into that waterpot which was uncracked, attractive, very attractive? or into that waterpot which was cracked, attractive, very attractive? Reverend Sir, if that man wished to put water into a waterpot, he would first put it into that waterpot which was uncracked, un attractive, not very attractive; having put water into that water pot, he would put water into that waterpot which was uncracked, attractive, very attractive; having put water into that waterpot, he would put no water at all into that third waterpot. Why not? “Without fail, I must have water to wash my utensils!”

Headman, just like that waterpot which is uncracked, unattractive, not very attractive, are my monks and nuns. To them I preach the Doctrine.... Headman, just like that waterpot which is uncracked, attractive, very attractive, are my lay disciples, both male and female. To them I preach the Doctrine.... Headman, just like that waterpot which is cracked, attractive, very attractive, are the teachers of perverse doctrines opposed to me, – the wandering ascetics, both monks and Brahmans. To them [182] I preach the Doctrine, beautiful in its beginning, beautiful in its middle, beautiful in its end, in the spirit and in the letter; I proclaim the Holy Life in all its fulness, in all its purity. Why is this? “Perhaps, were they to know but a single word, it would be to their welfare and happiness for a long time to come!”

58. The Buddha and Ānanda

Whoever walks in righteousness, honors the Buddha.

Dīgha ii. 138.

As the Buddha lay on his death-bed, he addressed Venerable Ānanda as follows:

All one mass of blossoms blown, O Ānanda, the twin Sal-trees, with flowers out of season, besprinkle, bestrew, overspread, the body of the Tathāgata, to the honor of the Tathāgata. Moreover heavenly Mandārava flowers fall from the sky; these besprinkle, bestrew, overspread, the body of the Tathāgata, to the honor of the Tathāgata. Moreover heavenly sandal-powder falls from the sky; this besprinkles, bestrews, overspreads, the body of the Tathāgata, to the honor of the Tathāgata. Moreover heavenly instruments make music in the sky, to the honor of the Tathāgata. Moreover heavenly songs are wafted through the sky, to the honor of the Tathāgata.

But, O Ānanda, not for all this is the Tathāgata revered or reverenced or venerated or honored or esteemed. For, Ānanda, whoever, be it monk or nun, be it lay disciple male or female, – whoever always walks according to the Higher and the Lower Law, walks in righteousness, observes the Lower Law, – he reveres, reverences, venerates, honors, the Tathāgata with the highest honor.

59. The Buddha and Vakkali

Whoever sees the Truth, sees Me. Whoever sees Me, sees the Truth.

Saṁyutta iii. 119-120.

Thus have I heard:

Once upon a time the Exalted One was in residence at Rājagaha, at Veḷuvana, at Kalandakanivāpa. [183] Now at that time Venerable Vakkali was in residence at the abode of a potter, afflicted with sickness, afflicted with pain, severely ill. And Venerable Vakkali addressed his attendants: “Come you, brethren, approach the Exalted One; having approached, in my name reverence with the head the feet of the Exalted One, saying: ‘Reverend Sir, the monk Vakkali is afflicted with sickness, afflicted with pain, severely ill; he reverences with the head the feet of the Exalted One.’ And say this further: ‘It were well, Reverend Sir,’ says he, ‘were the Exalted One, out of compassion, to approach the monk Vakkali.’ ”

“Yes, brother,” said those monks to Venerable Vakkali. And in obedience to his command they approached the Exalted One. And having approached, they saluted the Exalted One and sat down on one side. And sitting there on one side, those monks said this to the Exalted One: “Reverend Sir, the monk Vakkali is afflicted with sickness, afflicted with pain, severely ill; he reverences with the head the feet of the Exalted One. And he commands us to say this further: ‘It were well, Reverend Sir,’ says he, ‘were the Exalted One, out of compassion, to approach the monk Vakkali.’ ‘

The Exalted One gave consent by remaining silent.

Now the Exalted One put on under-garment, took bowl and robe, and approached Venerable Vakkali. Venerable Vakkali saw the Exalted One approaching from afar. Seeing, he quaked in his bed. Now the Exalted One said this to Venerable Vakkali: “Enough, Vakkali! Quake not in your bed! Seats are at hand, already prepared; there will I sit down.” The Exalted One sat down on a seat already prepared. Having sat down, the Exalted One said this to Venerable Vakkali:

“I trust, Vakkali, that life is endurable, that you can support life. I trust that sensations of pain are retreating, not attacking; that a retreat for good and all is apparent, no attack.”

“Not for me, Reverend Sir, is life endurable; I cannot support life. Severe sensations of pain attack me, do not retreat; an attack for good and all is apparent, no retreat.”

“I trust, Vakkali, that you entertain no restlessness at all, no querulousness at all.”

“On the contrary, Reverend Sir, I entertain no little restlessness, no little querulousness.”[184]

“I trust, Vakkali, that in your case the Self has no fault to find with Morality.”

“No indeed, Reverend Sir, in my case the Self has no fault to find with Morality.”

“If in your case, Vakkali, as you say, the Self has no fault to find with Morality, then why this restlessness of yours? why this querulousness of yours?”

“For a long time, Reverend Sir, I have desired to approach the Exalted One to look upon him; but I have not sufficient strength in my body to approach the Exalted One to look upon him.”

“Enough, Vakkali! What is the use of your looking upon this foul body? Whoever, Vakkali, sees the Truth, sees Me. Whoever sees Me, sees the Truth. For, Vakkali, seeing the Truth, one sees Me; seeing Me, one sees the Truth.”

60. The Buddha and the Sick Man

He that would wait upon Me, let him wait upon the sick.

Vinaya i. 301-302.

But at that time a certain monk was sick with a disorder of the bowels, and lay sprawling in his own urine and dung. Now the Exalted One, with Venerable Ānanda as attendant monk, wandering from place to place in search of lodging, approached the dwelling-place of that monk. The Exalted One saw that monk lying sprawling in his own urine and dung. Seeing, he approached that monk, and having approached, said this to that monk: “Monk, what ails you?” “Disorder of the bowels, Exalted One.” “But have you a monk to wait upon you?” “I have not, Exalted One.” “Why do not the monks wait upon you?” “I, Reverend Sir, am of no use to the monks; therefore the monks do not wait upon me.”

Then the Exalted One addressed Venerable Ānanda: “Go, Ānanda, fetch water; we will bathe this monk.” “Very well,” said Venerable Ānanda to the Exalted One, and in obedience to his command fetched water. The Exalted One poured the water; Venerable Ānanda bathed the man. The Exalted One grasped him by the head; Venerable Ānanda lifted him by the feet; they laid him on a bed.

Then the Exalted One, employing this incident as the source, as [185] the subject, of a lesson, convoked the Assembly of Monks and asked the monks one question after another:

“Monks, is there a sick monk in yonder dwelling-place?” “There is, Exalted One.”

“Monks, what ails that monk?” “That monk, Reverend Sir, is sick with a disorder of the bowels.”

“But, monks, has that monk anyone to wait upon him?” “He has not, Exalted One.”

“Why do not the monks wait upon him?” “That monk, Reverend Sir, is of no use to the monks; therefore the monks do not wait upon him.”

“Monks, you have no mother, you have no father, to wait upon you. If you, monks, will not wait upon each other, then who, pray, will wait upon you? Monks, he that would wait upon Me, let him wait upon the sick.”

61. The Snake

Grasp the Scriptures aright.

Majjhima i. 133-134.

“Grasped wrongly,” said the Buddha on a certain occasion, “the Scriptures conduce to hurt and harm.”

It is precisely as if a man, wanting a water-snake, hunting a water-snake, searching for a water-snake, were to see a big water snake and were to grasp it by the body or by the tail, and that water-snake were to turn on him and were to bite him on the hand or on the arm or on some other major or minor member of the body, and as a result of this he were to incur death or mortal pain. And why? Because he wrongly grasped the water-snake.

“Precisely so,” said the Buddha, “the Scriptures, wrongly grasped, conduce to hurt and harm.”

“On the other hand,” said the Buddha, “the Scriptures, rightly grasped, conduce to weal and welfare.”

It is precisely as if a man, wanting a water-snake, hunting a water-snake, searching for a water-snake, were to see a big water snake, and with a goat’s foot, with a stick, were to hold it down, were to hold it down firmly; and with the goat’s foot, with the [186] stick, holding it down, holding it down firmly, were to grasp it by the neck, were to grasp it firmly; – no matter how much that water snake were to wrap its coils about that man’s hand or arm or other major or minor member of his body, nevertheless, as a result of that man’s firm grasp, he would incur neither death nor mortal pain. And why? Because he rightly grasped the water snake.

“Precisely so,’ said the Buddha, “the Scriptures, rightly grasped, conduce to weal and welfare.”

62. Walking on the Water

Behold the fruit of faith!

Jātaka 190: ii. 111-113.

A. Story of the Present.

Behold the fruit of faith! This parable was related by the Teacher while he was in residence at Jetavana monastery with reference to a certain lay disciple possessed of faith.

This Noble Disciple, we are told, possessed of faith and serenity of mind, set out one day for Jetavana monastery. At eventide he reached the bank of the river Aciravatī, after the boatman had beached his boat and gone to hear the preaching of the Doctrine.

Not seeing a boat, he had recourse to the Practice of Meditation, concentrated his thoughts on the Buddha, attained the Ecstasy of Joy, and descended into the river. His feet did not sink in the water. He walked along as though he were walking on the surface of the land until he came to mid-stream. Then he saw waves. Then the Ecstasy of Joy, the result of the concentration of his thoughts on the Buddha, became weak. Then his feet began to sink. But he concentrated his thoughts anew on the Buddha, strengthened the Ecstasy of Joy, walked on the surface of the water as before, entered Jetavana monastery, bowed to the Teacher, and sat down on one side.

The Teacher exchanged greetings with him, and asked: “Lay disciple, I trust that as you came hither, you came hither without weariness.” “Reverend Sir, I had recourse to the Practice of Meditation, concentrated my thoughts on the Buddha, attained the [187] Ecstasy of Joy, obtained support on the surface of the water, and came hither as though I were treading the earth.”

Said the Teacher: “But, lay disciple, you are not the only one who has obtained support by meditating on the Merits of the Buddha. In former times also, lay disciples who were shipwrecked in mid-ocean meditated on the Merits of the Buddha, and thus obtained support.” Then, in response to the layman’s request, he related the following

B. Story of the Past.

In times past, in the dispensation of the Buddha Kassapa, a Noble Disciple who had attained the Fruit of Conversion, put to sea in a boat with a householder, a barber. The barber’s wife put him in the hands of that lay disciple with the injunction: “Noble Sir, you are to care for him, for better, for worse.”

Now on the seventh day that boat suffered shipwreck in mid ocean. Those two persons, lying on a single plank, reached a certain little island. There that barber killed some birds and cooked and ate them, and gave some also to the lay disciple.

“None for me!” said the lay disciple, refusing to eat them. Thought he: “In this place there is no support for us except the Three Refuges: the Buddha, the Doctrine, and the Order of Monks.”

Accordingly he began to meditate on the Merits of the Three Jewels. As he meditated and meditated on the Merits of the Three Jewels, a dragon-king reborn on that little island, formed and created out of his own body a great ship. A sea-spirit was pilot. The ship was filled with the seven kinds of jewels. The three masts were of sapphire, the anchor of gold, the ropes of silver, the planks of gold.

The sea-spirit, standing on the ship, called out: “Any passengers for the Land of the Rose-apple?” Said the lay disciple: “We are going!” “Well then, come along! get on board ship!” The lay disciple embarked on the ship, and called to the barber. Said the sea-spirit: “You alone may come, – that fellow may not!” “Why not?” “That fellow does not walk in the moral virtues, – that is why. I brought this ship for you, – not for that fellow.” “Never mind! I give to him the fruit of the merit which I have acquired by the alms which I have given, by the moral precepts which I [188] have kept, by the supernatural powers which I have developed by the Practice of Meditation.” Said the barber: “I thank you, master.” Said the spirit: “Now I will take him!”

And him the spirit took on board. And departing from the ocean with those two persons, the spirit went by river to Benāres. And by his own supernatural power having stored wealth in the house of those very two, he addressed them as follows: “Only with the wise should one associate. For had this barber not associated with this lay disciple, he would have perished right there in mid ocean.” And extolling the advantages of association with the wise, he pronounced the following stanzas:

Behold the fruit of faith and goodness and generosity!
As ’twere a ship, a dragon bears a layman who has faith!

With good men only should ye sit, with good men only friendly be!
For through association with the good, the barber goes to safety!

Thus the sea-spirit, poised in mid-air, preached the Doctrine by way of admonition. Then, taking the king of the dragons along, he went back again to his own abode.

The Teacher, having related this parable, proclaimed the Truths, and interpreted the Birth-Story: (At the conclusion of the Truths, the lay disciple was established in the Fruit of the Second Path.)

“At that time the lay disciple who had attained the Fruit of Con version passed to Nibbāna; the king of the dragons was Sāriputta. The sea-spirit was I myself.”

63. The Beginningless Round of Existences

Uproot Craving, the Eye of Existence

Synopsis of Saṁyutta 15: ii. 178-193.

Thus have I heard: Once upon a time the Exalted One was in residence at Sāvatthi, at Jetavana, in Jīvaka’s Mango Grove. At that time the Exalted One addressed the monks: “Monks!” “Reverend Sir!” replied those monks to the Exalted One. The Exalted One said this:

Without conceivable beginning, monks, is this Round of Existences. Unknown is a starting-point in the past of beings impeded by the Impediment of Ignorance, fettered by the Fetter of Craving, hasting, hurrying, from birth to birth. The ancestors of a man [189] are more numerous than all the blades of grass and sticks and branches and leaves in India; more numerous than all the particles of dust that compose the earth. The tears shed, the mother’s milk drunk by a man in his previous states of existence, are more abundant than all the water contained in the four great oceans.

How long is a cycle of time? – Longer than would be required for a range of mountains a league in length, a league in breadth, a league in height, of solid rock, without a cleft, without a crack, to waste and wear away, were it to be wiped once in a century with a silken cloth; longer than would be required for a heap of mustard-seed of the same dimensions to disappear, were but a single seed to be removed once in a century. Of cycles of time as long as this, there have elapsed many hundreds of cycles, many thousands of cycles, many hundreds of thousands of cycles. Indeed, it is impossible to count them in terms of cycles or hundreds of cycles or thousands of cycles or hundreds of thousands of cycles. For example, were each of four centenarians to call to mind a hundred thousand cycles of time every day of his life, all four would die or ever they could count them all.

The cycles of time that have elapsed are more numerous than all the sands that lie between the source and the mouth of the Ganges. The bones left by a single individual in his passage from birth to birth during a single cycle of time would form a pile so huge that were all the mountains of Vepulla-range to be gathered up and piled in a heap, that heap of mountains would appear as naught beside it. The head of every man has been cut off so many times in his previous states of existence, either as a human being or as an animal, as to cause him to shed blood more abundant than all the water contained in the four great oceans. For so long a time as this, you have endured suffering, you have endured agony, you have endured calamity. In view of this, you have every reason to feel disgust and aversion for all existing things and to free yourselves from them.

Thus spoke the Exalted One. When he, the Happy One, had thus spoken, he, the Teacher, spoke thus further:

Impermanent are all existing things:
Birth and decay inhere therein;
They come to exist and cease to exist;
It is well when they have ceased to exist. [190]

64. The Relays

The religious life is only a means to an end.

Majjhima 24: i. 147-148.

Suppose, brother, while King Pasenadi Kosala is residing in Sāvatthi, some business or other of a pressing nature were to come up, requiring his presence in Sāketa, and suppose his men were to place in readiness for him, between Sāvatthi and Sāketa, seven relays of chariots. And, brother, suppose King Pasenadi Kosala were to depart from Sāvatthi, and at the gate of his palace were to mount the first relay of chariots, and in the first relay of chariots were to go as far as the second relay of chariots. He would dismiss the first relay of chariots and mount the second relay of chariots, and in the second relay of chariots would go as far as the third relay of chariots. In this manner he would go until he reached the seventh relay of chariots. When he reached the seventh relay of chariots, he would dismiss the sixth relay of chariots, mount the seventh relay of chariots, and go in the [192] seventh relay of chariots until he reached Sāketa, until he reached the gate of his palace.

And suppose, when he reached the gate of his palace, his friends and companions, his kinsmen and blood-relatives were to ask him this question: “Great king, was it in this chariot that you traveled all of the way from Sāvatthi to Sāketa, all of the way to the gate of your palace?” With what manner of answer, brother, would King Pasenadi Kosala answer, were he to answer correctly? With this manner of answer, brother, would King Pasenadi Kosala answer, were he to answer correctly:

“Lo! while I was residing in Sāvatthi, some business or other of a pressing nature came up, requiring my presence in Sāketa. My men placed in readiness for me, between Sāvatthi and Sāketa, seven relays of chariots. So I departed from Sāvatthi, and at the gate of my palace mounted the first relay of chariots, and in the first relay of chariots came as far as the second relay of chariots. I dismissed the first relay of chariots and mounted the second relay of chariots, and in the second relay of chariots came as far as the third relay of chariots. In this manner came I until I reached the seventh relay of chariots. When I reached the seventh relay of chariots, I dismissed the sixth relay of chariots, mounted the seventh relay of chariots, and came in the seventh relay of chariots until I reached Sāketa, until I reached the gate of my palace.”

With this manner of answer, brother, would King Pasenadi Kosala answer, were he to answer correctly.

“Precisely so, brother, purity of conduct leads straight to purity of heart. Purity of heart leads straight to purity of belief. Purity of belief leads straight to purity of certitude. Purity of certitude leads straight to purity of insight through knowledge of what is the Way and what is not the Way. Purity of insight through knowledge of what is the Way and what is not the Way, leads straight to purity of insight through knowledge of the Path. Purity of insight through knowledge of the Path, leads straight to purity of insight through knowledge. Purity of insight through knowledge leads straight to detachment, – Supreme Nibbāna.

“Brother, the religious life is lived under the Exalted One that we may, through detachment from the things of earth and heaven, attain Supreme Nibbāna.”

65. The Great Ocean

The Doctrine tastes only of Deliverance.

Aṅguttara iv. 197-204.

[193] Once upon a time the Exalted One was in residence at Verañjā, at Naḷerupucimaṇḍamūla. Now Pahārāda king of Asuras approached the Exalted One, and having approached, saluted the Exalted One and stood aside. And as Pahārāda king of Asuras stood aside, the Exalted One said this to him: “But, Pahārāda, do the Asuras delight in the Great Ocean?” “Reverend Sir, the Asuras do delight in the Great Ocean.” “But, Pahārāda, how many are the wonderful and marvelous properties possessed by the Great Ocean, perceiving which the Asuras delight in the Great Ocean?” “Eight in number, Reverend Sir, are the wonderful and marvelous properties possessed by the Great Ocean, perceiving which the Asuras delight in the Great Ocean. What are the Eight?”

Eight properties of the Great Ocean.

The Great Ocean, Reverend Sir, lowers gradually, slopes gradually, hollows gradually, and there is no steep declivity. Inasmuch, Reverend Sir, as the Great Ocean lowers gradually, slopes gradually, hollows gradually, and inasmuch as there is no steep declivity, this, Reverend Sir, is the first wonderful and marvelous property possessed by the Great Ocean, perceiving which the Asuras delight in the Great Ocean.

But again further, Reverend Sir, the Great Ocean ever abides steadfast and never overpasses its bounds. This is the second property.

But again further, Reverend Sir, the Great Ocean will not brook association with a dead body. If there be a dead body in the Great Ocean, quickly enough does the Great Ocean wash that dead body up on the shore, cast it up on dry land. This is the third property.

But again further, Reverend Sir, all the Great Rivers, to wit, Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, on reaching the Great Ocean, renounce their former personal and family names, and are called “The Great Ocean.” This is the fourth property.

But again further, Reverend Sir, although all the streams that are in the world flow into the Great Ocean, and all the showers that are in the atmosphere fall into it, not therefore does the [194] Great Ocean appear to be either diminished or replenished. This is the fifth property.

But again further, Reverend Sir, the Great Ocean has but one taste, the taste of salt. This is the sixth property.

But again further, Reverend Sir, the Great Ocean contains many jewels, numerous jewels; therein are these jewels, to wit: pearls, gems, lapis lazuli, conch, rock, coral, silver, gold, rubies, cat’s eye. This is the seventh property.

But again further, Reverend Sir, the Great Ocean is the abode of mighty beings; therein dwell the following beings: Timitimiṅgalas, Timiramiṅgalas, Asuras, Nāgas, Gandhabbas; there are in the Great Ocean monsters a hundred leagues in measure, monsters two hundred leagues in measure, monsters three hundred leagues in measure, monsters four hundred leagues in measure, monsters five hundred leagues in measure. Inasmuch, Reverend Sir, as the Great Ocean is the abode of mighty beings; inasmuch as therein dwell the following beings: Timitimiṅgalas, Timiramiṅgalas, Asuras, Nāgas, Gandhabbas; inasmuch as there are in the Great Ocean monsters a hundred leagues in measure, monsters two hundred leagues in measure, monsters three hundred leagues in measure, monsters four hundred leagues in measure, monsters five hundred leagues in measure, this, Reverend Sir, is the eighth wonderful and marvelous property possessed by the Great Ocean, perceiving which the Asuras delight in the Great Ocean.

Eight properties of the Doctrine and Discipline.

Just as the Great Ocean lowers gradually, slopes gradually, hollows gradually, and there is no steep declivity, so also in this [195] Doctrine and Discipline the training is graduated, the labor is graduated, the Path is graduated, and there is no sudden attainment of Knowledge. Inasmuch as in this Doctrine and Discipline the training is graduated, the labor is graduated, the Path is graduated, and there is no sudden attainment of Knowledge, this is the first wonderful and marvelous property possessed by this Doctrine and Discipline, perceiving which the monks delight in this Doctrine and Discipline.

Just as the Great Ocean ever abides steadfast and never over passes its bounds, so also my disciples, on their lives, do not transgress the body of precepts which I have enjoined upon them. This is the second property.

Just as the Great Ocean will not brook association with a dead body, but, if there be a dead body in the Great Ocean, the Great Ocean quickly enough washes that dead body up on the shore, casts it up on dry land, so also, if there be an individual who is immoral, of bad character, of impure and doubtful conduct, of hidden deeds, – not really a monk, although he may have taken the monastic vows, – not really chaste, although he may have taken the vow of chastity, – foul within, lustful, – a worthless fellow, the Order will not brook association with him, but quickly enough assembles and casts him out. And even if that monk be seated in the midst of the Order of Monks, yet, for all that, he is far indeed from the Order, and the Order from him. This is the third property.

Just as all the Great Rivers, to wit, Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, on reaching the Great Ocean, renounce their former personal and family names, and are called “The Great Ocean,” so also these four castes, to wit, Khattiyas, Brāhmaṇas, Vessas, Suddas, ongoing forth from the house-life to the house less life under the Doctrine and Discipline proclaimed by the Tathāgata, renounce their former personal and family names, and are called “Sons of the Sakya Prince.” This is the fourth property.

Just as, although all the streams that are in the world flow into the Great Ocean, and all the showers that are in the atmosphere fall into it, not therefore does the Great Ocean appear to be either diminished or replenished, so also, although many monks pass to Supreme Nibbāna, to that form of Nibbāna which no traces of the Elements of Being remain, not therefore does that form of [196] Nibbāna which no traces of the Elements of Being remain appear to be either diminished or replenished. This is the fifth property.

Just as the Great Ocean has but one taste, the taste of salt, so also this Doctrine and Discipline has but one taste, the taste of Deliverance. This is the sixth property.

Just as the Great Ocean contains many jewels, numerous jewels; just as therein are these jewels, to wit: pearls, gems, lapis lazuli, conch, rock, coral, silver, gold, rubies, cat’s eye, so also this Doc trine and Discipline contains many jewels, numerous jewels; therein are these jewels, to wit: the Four Intent Contemplations, the Four Right Exertions, the Four Means of Attaining Magical Power, the Five Moral Senses, the Five Powers, the Seven Requisites for Attaining Supreme Knowledge, the Noble Eightfold Path. This is the seventh property.

Just as the Great Ocean is the abode of mighty beings; just as therein dwell the following beings: Timitimiṅgalas, Timiramiṅgalas, Asuras, Nāgas, Gandhabbas; just as there are in the Great Ocean monsters a hundred leagues in measure, monsters two hundred leagues in measure, monsters three hundred leagues in measure, monsters four hundred leagues in measure, monsters five hundred leagues in measure, so also this Doctrine and Discipline is the abode of mighty beings; therein are the following beings: He-who-has-entered-the-stream, he who has entered the Path of Conversion, he who has entered the Path that leads to the realization of the Fruit of Conversion; He-who-will-be-reborn-but-once, he who has entered the Path that leads to the realization of the Fruit of One-who-will-be-reborn-but-once; He-who-will-be-reborn no-more, he who has entered the Path that leads to the realization of the Fruit of One-who-will-be-reborn-no-more; the Saint, he who has entered upon Sainthood.

Inasmuch as this Doctrine and Discipline is the abode of mighty beings; inasmuch as therein are the following beings: He-who-has entered-the-stream, he who has entered the Path of Conversion, he who has entered the Path that leads to the realization of the Fruit of Conversion; He-who-will-be-reborn-but-once, he who has entered the Path that leads to the realization of the Fruit of One who-will-be-reborn-but-once; He-who-will-be-reborn-no-more, he who has entered the Path that leads to the realization of the Fruit [197] of One-who-will-be-reborn-no-more; the Saint, he who has entered upon Sainthood, this is the eighth wonderful and marvelous property possessed by this Doctrine and Discipline, perceiving which the monks delight in this Doctrine and Discipline.

“These are the eight wonderful and marvelous properties possessed by this Doctrine and Discipline, perceiving which the monks delight in this Doctrine and Discipline.”

66. The Buddha and the Herdsman Dhaniya

So if thou wilt, rain, O god!

Sutta Nipāta No. 2.

Herdsman:

Boiled is my rice, milked are my cows,
Along the bank of the river Grand I dwell with equals;
Covered my hut, kindled my fire:
So if thou wilt, rain, O god!

Buddha:

Free from anger, free from stubbornness am I,
Along the bank of the river Grand I dwell for a single
night;
Uncovered my hut, extinguished my fire:
So if thou wilt, rain, O god!

Herdsman:

Fireflies and mosquitoes are non-existent;
In marshy land overgrown with grass my cattle roam;
Even should rain come, they could stand it:
So if thou wilt, rain, O god!

Buddha:

I have fashioned a swimming-girdle of twisted grass;
It was put together with care.
I have crossed and gone to the farther shore,
Having overcome the flood.
I need the girdle no more:
So if thou wilt, rain, O god!

Herdsman:

My wife is obedient, not wanton;
Long has she lived with me; she is dear to my heart;
I hear no evil at all of her:
So if thou wilt, rain, O god!

Buddha:

My thoughts are obedient, completely delivered,
In the course of a long period of time
Developed to perfection, well-tamed;
Moreover evil is not found in me:
So if thou wilt, rain, O god! [198]

Herdsman:

On ray earnings I support myself,
And my children are healthy, one and all;
I hear no evil at all of them:
So if thou wilt, rain, O god!

Buddha:

I am nobody’s hireling;
With what I have acquired I go all over the world;
I need no hire:
So if thou wilt, rain, O god!

Herdsman:

I have cows, I have calves,
I have also young cows for breeding,
And I also have a bull for lord of the herd:
So if thou wilt, rain, O god!

Buddha:

I have no cows, I have no calves,
Nor have I young cows for breeding,
Nor have I here a bull for lord of the herd:
So if thou wilt, rain, O god!

Herdsman:

The stakes are driven in, unshakable;
The ropes of muṇja-grass are new, in good condition;
Not even calves will be able to burst them:
So if thou wilt, rain, O god!

Buddha:

Like a bull I have burst the Bonds,
As an elephant sunders a galoci-creeper;
I shall not again enter the couch of the womb:
So if thou wilt, rain, O god!

Filling both marshy land and dry,
A mighty cloud rained down straightway.
Hearing the god raining,
Dhaniya spoke these words:

Herdsman:

It is indeed our very great privilege
To have seen the Exalted One;
We come to thee for Refuge, O Far-seeing One!
Be thou our Teacher, O Mighty Sage!

Both my wife and I will be obedient,
We will live the Holy Life under the Happy One,
We will go to the farther shore of Birth and Death,
We will make an end of Suffering.

Evil One:

He that has sons rejoices in sons,
The cowherd likewise rejoices in cows,
For increase is the joy of a man,
Nor does he rejoice who is without increase. [199]

Buddha:

He that has sons rejoices in sons,
The cowherd likewise rejoices in cows,
For increase is the sorrow of a man,
Nor does he sorrow who is without increase.

67. The Axe in the Mouth

Every man is born with an axe in his mouth.

Sutta Nipāta No. 36.

On a certain occasion a monk named Kokāliya reviled the two Chief Disciples, and in consequence of that evil deed, died of a loathsome disease and was reborn in Hell. On that occasion the Buddha preached the Doctrine, concluding as follows:

 

last updated: March 2016