in!fi!Ji!fi!fi!f\!fi!fi!fi!

THE FRUIT OF THE

HOMELESS LIFE
THE

SAMANNAPHALA

Freelyrendered

and

SUTTA

abridged from the Pall of

the Dlgha-Nikaya

BY

SlLACARA (BHIKKHU)

"

I
LhljiljniJiLJiLniJi,

Namo

Tassa

Bhagavato Arahato, Sammasambuddhassa

LIFE

HOMELESS
SAMANNAPHALA

THE

FRBBLY

THE

OF

FRUIT

THE

RENDERED

SUTTA

ABRIDGED

AND
THE

FROM

THE

PALI

OF

DlGHA-NIKAYA

BY

SILACARA

(BHIKKHU)

den of strife is household

And

But

filledwith

free and

toil and

high as

the open

Is the life the homeless

THE

BUDDHIST
AND
43,

SOCIETY
IRELAND

PENYWERN

life,
need

OF

sky

lead."

GREAT

BRITAIN

(INCORPORATED),
ROAD,
1917.

LONDON

S.W.

5.

3L/4H

SzZ-FjSZ.
"V7
PREFACE.
SUTTA,
THIS
advantages

which

the Order

established

field

be

as

to

aspireto

The

arranged in

an

hardly to

are

and
the

duties

path
many

the

Buddha,

to

be

marked

reach

wide

so

all who

to

Law

of the

naturally

are

While

many

of

others
laymen, at least partially,
acquiredby those occupiedwith the cares
a

householder.
"

out

beginning upon

the

made

some

upon

have

each

us

in

of

But

attain

To
take

may

lifetimes.

time

to

accrue

covers

of value.

the

Bhikkhu

mentioned

ascendingorder

of

of

life of

the

attainments

within

are

by

expected

capable of affordinginstruction
degree of insightinto the great

any

Universe.

them

be

may

zealouslyfollows

who

one

though dealing primarily with

that

the march

all the time

lifetime

whole

need

practices. A

perfectionin
daunt

not

beginning has
the

"

any

in

to

be

truth, and

towards

there is

haps
per-

"

now

we

!"

it has not
the proper
of
necessary
any
to
add
that occur
in the dialogue, seeing that these in no
names
way
of those
the
of the
the
benefit
substantial
content
For
same.
marked
here
interested, however, the names
so
are
appended :
Gosala,
Jivaka, Rajagaha, Ajatasattu, Piirana
Kassapa, Makkhali
Ajita Kesakambali, Pakudha
Kaccayana, Nigantha Nataputta, Safijaya
Belatthiputta,
Udayi Bhadda.

%*

been

As

this translation

deemed

to

is intended
add

for the

diacritical

general

marks

reader

to

"

M808660

SYNOPSIS

OF

SAMANNAPHALA

THE

SUTTA.

PAGE

Contemporary

Beliefs

Indian

....

The

Material

Lowest,

Fruit

of

Religious

the

Life

12
.

Morality

Right

"

Watchfulness

Conduct

14

Restraint

and

of

16

Senses

the

Recollectedness
"

Contentment

*7
17

Practice

of

Meditation

Suppression

of

17
Five

the

Hindrances.
.

(1)

Craving

(2)

Ill-will

(3)

Sloth

compared

and

18

Sickness

to

compared

Torpor

ment
Imprison-

to

compared

17

.18

Debt

to

18

The

(4)

Restless

(5)

Doubt

Brooding
compared

Attainment
Ecstasies
The

First

The

Second

to

of

Jhanas,

the

18
18

Journey

Desert

Slavery

to

compared

High

or

"

Jhana

Joy

"

Jhana

"

of

born

Joy

Detachment
of

born

19

tration
Concen-

19
The

Third

Jhana

Bliss

"

apart

from

active

Joy
The

20

Fourth

Jhana

"

Perfect

Calm
.

20

PAGE

Meditation

on

Body

the

Nutriment

on

and

20
.

The

Mental

Reflex

of

Body

the

.21
.

The

Acquirement

Supernormal

of

Powers

(Iddhi)

(1)

21

Control

of

Matter

by

Mental

Skill

22
.

(2)

Supernormal

Hearing

.22
.

(3)

Insight

into

Minds

the

of

Others

22
.

(4)

Remembrance

of

Former

(Past

Living

Births)
Penetration

Results

into

of

Destruction

of

the

the

Process

Life

of

and

Kamma

of

Knowledge

Realising

23

24

Rebirth

24

the

Banes

Four

Holy

24

Truths

25
.

FRUIT

THE

THE

OF

LIFE.

HOMELESS

I heard.

have

THUS
At

Blessed

the

time

one

One, along with

of Bhikkhus, abode
at
company
Grove
of Jivaka the physician.

King
of
on

of

Ajatasattu

full moon,
the roof terrace
the

Magadha,

the

on

all his

of his

palace.

this

night

of the

about

season

day

him,

sat

there, this Sabbath

voice

gave

Mango

about

ministers
And

in the

to his

feelings:

is this cloudless night !

indeed is this cloudless night !
Beauteous
Lovely indeed is this cloudless night !
Calming indeed is this cloudless night !
Auspicious indeed is this cloudless night !
indeed
Delightful

"

ascetic
Then

might

might

There

be soothed

leader

the

of

company
the
as

renowned
known,
esteemed
honoured,
by many,
time

vowed

Let

His

visit this

we

and

night,whom

satisfied ?

"

of the ministers, answering,said to the king :

is here, Your
Majesty, a certain Purana

one

Kassapa,

recluse

or

mind

visitingour
"

Now

with

day, King Ajatasattu thus

What

Rajagaha,

great

to

the

homeless

Majesty visit
him, haply the mind of

disciplesand

founder

of

lowers,
folsect,

ripe experience,long

life,far advanced

in years.

Purana

Kassapa. Visiting
know
liege-lord
quietand
may

this
my

of

of

satisfaction."
But
remained
Then

turn,

he had

when

an

end

of

speaking

the

king

silent.
five others

spoke

Nataputta,

of the

in identical- wise

Kesakambali,
But

made

of

and
the

to

king's ministers,each
of Makkhali

in his

Gosala, of Ajita

Pakudha

Kaccayana, of Nigantha
of Sanjaya Belatthiputta.
speaking of each still the king kept

silence.

Meanwhile,
sat

king said

far from

king, Jivaka the physician

to
saying nothing. And, turning
Jivaka, the
But you, good Jivaka,why are you silent ?
:
'

not

the

"

(
"

Your

Majesty in

of
greatcompany
One, the Exalted

Mango Grove, along with a

Bhikkhus, is now
sojourningthe Blessed
our

One.
One, the Supremely Awakened
Blessed
that
One
Gotama, the excellent
concerning
A
One
is
rumour
runs
:
this, an Exalted One, a
Holy
in knowledge and
One, one perfected
SupremelyAwakened
in conduct, well come,
knower
of all the worlds, an
a
And

'

incomparableconductor
of
a teacher of gods and

of

who wish to be conducted,

Awakened
an
One, a Blessed
men,
One/
Let His Majestyvisit this Blessed .One.
Going to
this Blessed One, haply my liege-lord's
mind
be
see
may
soothed and satisfied."
"
Let the ridingelephants
be made
ready then, good
men

Jivaka."
Very good, Your Majesty."
And Jivaka had the five hundred
made
she-elephants
ready,as also the royalstate elephant,and sent to make
"

"
The elephantsare all ready and
known
to the king :
await His Majesty's
pleasure."And King Ajatasattuhad
mounted
and himself
his women
upon the she-elephants,
mounted
the royal elephant; and, accompanied by
in full regal state, he passed forth from
torch-bearers
Rajagaha and proceeded in the direction of Jivaka's
Mango Grove.
he drew
the Mango
Then
as
near
Grove, King
seized
with
fear
and
all the hair
was
alarm,
Ajatasattu
his body bristling
with affright.And
in great dread,
on
and
h
e
said
to Jivaka :
apprehensive,
agitated
"
? Surely
laid
have
for me
not
a
snare
Surely you
false ? Surely you
not
not
are
are
playing me
you
How
is it that from all
to mine enemies ?
me
delivering
of Bhikkhus
this great company
not a sound is to be heard,
of the throat ?
not a sneeze, not a clearing
for my
Be not afraid,Maharaja. I lay no
snare
"

"

false. I deliver not

liege-lord.I play not my liege-lord
his
enemies.
Pass
to
on, Maharaja,pass on !
my liege-lord
There in the pavilionthe lamps are all lit."
Then
his elephant,
as
on
King Ajatasattuadvanced
far as the elephant could go, and then, dismounting,on
foot approached the door
of the
pavilion. Thither
But where, good
arrived,he turned to Jivaka,asking:
Jivaka,is the Blessed One ?
That is the Blessed One there, Maharaja, sitting
facingeastwards by the central pillar,with all the
*

"

"

Bhikkhus
Then

around

him."

King Ajatasattudrew

near

where

sat

the

( 9

side. And, standingthere,

Blessed One and stood at one
the assembly of Bhikkhus, all
the king looked out over
found
stilland silent,
quietas a quietlake,and his feelings
"
Bhadda
If only my
in these words :
son
vent
Udayi
of Bhikkhus
calm
this
attain
such
to
as
might
company
"

enjoys !
Goes
thy thought, Maharaja, whither

here

"

affection

"

draws

!
"
is the Prince Udayi Bhadda.
Dear to me, good sir,
I would he might know
such tranquillity
as is known
by
here."
these Bhikkhus
And with reverential salute to the Blessed One, and
extended
joined hands towards the Bhikkhus, the king
took a seat at one
side. Then
seated, addressingthe
Blessed One he said :
"
I would wish to enquireof the Blessed One touching
certain
a
matter, if the Blessed One is pleasedto permit
me

a
"

"

question."
Ask, Maharaja, whatever
There

and
callings

are,

Reverend

you

Sir,

wish."
number

of

common

chariot-driving,
soldiering,
cooking, weaving, basket-making, accountantship,and
others of kindred
All who
sort.
practisesuch callings
and professions,
here and now
as
presentlyvisible fruit
of the same,
their livelihood by them.
earn
Following
such avocations they procure comfort and cheer for themselves
and parents and families and friends. They are
able to maintain
the practiceof giving to ascetics and
which
brahmins,
practicemakes for what is elevated, for
what
leads to the heaven-states, is fruitful in happiness
hereafter,conductingto realms of bliss. Now, Reverend
Sir,are you able to point to any such here and now, presently
such
professions

as

"

visible fruit of the homeless life?

You admit, Maharaja,of having asked this question
of other ascetics and recluses ?
I admit, Reverend
Sir,of having done as you say."
"
If you
have
no
objection,Maharaja, tell what
"

"

they made

answer

you."

"

Where
the Blessed One
sits,or
Blessed One, I have no objection
at all to
"

Then, Maharaja,speak."

"

At

one

Kassapa,and,

time, Reverend

Sir, I

any

like to

the

telling."
went

to

Purana

Contem-

after exchange of the customary greetings

courtesies,I took a seat at one side and asked of him Beliefs
the questionI but now
have asked of the Blessed One.
*
And
Purana
Kassapa repliedto my questionby
and

g^2

sayingthat

to the worker

io

of harm

as

to the

of
instigator

to the thief, to the

of harm, to the killer,
demerit
that though a
adulterer,to the liar,no
accrues
demerit
no
man
wrought the utmost havoc imaginable,
to work
follows thereform
were
; and that though a man
the utmost
good conceivable,neither does any merit ensue
from all his good doing ; and that in alms-givingor selfmerit or approach to merit
control or truth-speaking,

the

working

"

there is
"

none.

Reverend
Sir, to my
question as to the
presentlyvisible fruit of the homeless life did Purana
Kassapa respond with a dissertation upon the equal
It was,
Reverend
indifference of every kind of action.
and be
Sir,as though one should enquireabout mangoes
be
and
told about bread-fruit ; or ask about bread-fruit

Thus,

told about

mangoes.
Reverend
Sir,I thought within myself :
'
How
could such as I think of givingoffence to any ascetic
recluse in my
or
kingdom. So I expressed neither
of Purana
at the words
Kassapa :
pleasurenor displeasure
albeit dissatisfied I let fall no word of dissatisfaction ; but
either approving or disapprovingof his answer,
without
"

However,

seat I went
my way.
with my questionto
Reverend
Sir, I went
Then,
Makkhali
Gosala, and he set out to tell me that the fate
of
is firmlyfixed past all possibility
of every creature
for
wise
change by any effort of will ; and that only when,
of
hasten
theirs
to
a
nd
or
for
as
foolish,
beyond any power

risingfrom

my

"

delay,the

due

period of

its course
forms has run
of suffering.
Thus, Reverend
"

"

their transmigrationthrough
onlythen do they make an end
the present
Gosala answer

Sir,being asked about

fruits of the homeless

life,did Makkhali
with his doctrine of purification
exactly
by transmigration,
about
tells
about bread-fruit,
like a man
who, when asked
However, not caring to give
mangoes.
you all about
umbrage to any homeless one within my realm, albeit but
I said neither yea nor nay to his speech,but
littlesatisfied,
rose

and
"

departed.

Next, Reverend

and he in replyto my
the homeless life let me
sacrifices and
good
world
of
this
question
of any

beyond

that when

"

man

Sir,I

went

questionas

to

Ajita Kesakambali,

to

the

present fruit of

that all talk about

know
giftsand
thereof
all
evil consequences
or
or
any other, or of the realisation
He said
idle folly,
was
lying nonsense.
his
which
elements
of
the
dies,
body is
"

II

and all connected

they came,
go back whence
with him is at utter end for ever justas though he
been.
had never
In this way, Reverend
Sir,with his annihilationistic
doctrine,did Ajita Kesakambali
reply to my question
about the present fruit of the homeless life. Asked about
answered
bread-fruit.
about
he
However,
mangoes,
said
I
far
from
satisfied,
nothing one way or
though
another, but rose and took my departure.
"
Then
Sir, I took my questionto
next, Reverend
Pakudha
carefully
Kaccayana, and he in his answer
existed
the
that
save
nothing anywhere
explainedto me
elements earth, water, fire,air,happiness,misery,and life

compounded
"

these

"

seven

nothing is ever done by anybody to

man's
head
another
man
one
splits

; that

anybody ; that when

than pass his weapon
with his sword, he does no
more
between
In such
the interstices of the several elements.
wise did Pakudha
Kaccayana answer
my questionabout
life telling
about
the present fruit of the homeless
me
another thing altogether,
like one asked about bread-fruit
So from him too I turned
about mangoes.
and explaining
in silent dissatisfaction.
away
After that, Reverend
to
Sir, I went
Nigantha
could
to
what
he
see
Nataputta
reply
giveto my question.
But all his answer
to
was
only
expound the fourfold
'
restraint
as
practisedin his sect. So I rose saying
nothing of agreement or disagreementand turned away
dissatisfied from him also.
'*
Then last,Reverend
Sir,I went to Sanjaya Belatthiof any here and
putta and asked him if he could tell me
now
presentlyvisible fruit of the homeless life similar to
that obtained by those who follow worldlycallings.And
thus :
SanjayaBelatthiputtamade answer
'
"
Should
Is there or
is there not
you ask me
?
world
another
Are there or are
there not beingswho
be
to
without
come
physicalagency ? Is there or is there
not fruit of good and evil deeds ?
Does or does not the
if I believed that the
Tathagata exist beyond death ?
case
not so, then I would
was
reply,
so, or that it was
The case
The case is not so."
is so," or
But thus I do
And that way I do not think either.
Neither
not think.
do I think any other way.
Neither do 1 not think this
that
other
way/
way, or
way, or any
the all-confused reply I
Such, Reverend
Sir, was
received from Sanjaya Belatthiputta
to my
cerning
questionconthe
Of
the present fruit of
homeless life.
a truth,
"

"

'

"

"

"

"

"

"

(
Reverend
Sir,it was
should answer
about
should
answer
within

myself :

'

12

)
asked

about mangoes
asked
about breadfruit
bread-fruit,
or
about
And
I thought
mangoes.
Among all these ascetics and recluses,
as

though

one

this is an entire fool,an utter muddle-pate. How, being

asked a plainquestionabout the presently
visible fruit of
.

homeless
he answer
?
utter
life,can
so
confusedly
I must
offence to any ascetic or recluse in
not cause
approval,
dismy kingdom.' So, signifyingneither approval nor
neither
giving no token of my dissatisfaction,
supportingnor opposing his words, I rose from my seat
and took my departure.
And now, Reverend
Sir,I bringmy questionto ask
it of the Blessed One : Since all these common,
worldy
the
But

"

callingshere

and

follow

now

have visible profit

for those who
Reverend
to me
Sir,make known

them, can you,

is the here and now
what
presentlyvisible fruit of the
"
homeless life?
That can I, Maharaja. But on my side I also would
ask a question,
and, as it shall pleasethee,do thou reply.
"

The

Lowest,
Fruitof
the Reiigious
Life.

"

What

think you, Maharaja ?

Suppose that among
your men
you have a slave, a busy worker who gets up in
tne morning before you and goes to bed at nightafter you,
all eager to know
what he can do for you, anxious to give
satisfaction in deed and in word, lookinginto your face for
the least sign of your wish.
And suppose such a slave to
think to himself : 'Wonderful, marvellous
indeed, is the

King
king
revels in every enjoyment of all the five senses
as
though
slave
and
he were
his
a god.
however,
am
I,
drudge, in
before he rises,and at nightlyingdown
the morning rising
after
he
has
lain down, busy, anxious
to please,
only
ready to run at a nod. If only I could make merit like
outcome,

the fruit of deeds

Ajatasattu,a

man

just as

of merit !
I am
a
man.

Here is this
And
this

if I were
his ! How
to take off hair and beard, and put on
'
And
life !
the yellow robes, and take to the homeless
he
said,
suppose that after a time this slave should do as
and, vowing himself to homelessness, should live restrained
in deed, in word, and in thought, satisfied with simple
And
food and shelter, delightingin solitude.
suppose
this known
to you, saying :
that your peopleshould make
'
Your
does
Your
it
Highness know
please
Highness,
May
that his slave that aforetime waited upon him to do his
bidding at a sign,has gone forth from the household life
and now
lives controlled in thought, word, and deed,
contented
with little,
Now,
pleasuringin seclusion ?
*

i3

'
Let the man
back to me.
Let
come
you say :
be my slave,busy earlyand late,as before at my beck
call' ?
"
Sir. In such case we should
No, indeed, Reverend

would
him
and

"

him reverentially,
and, respectfully
rising,invite
We
should also see that he was
him to be seated.
vided
prowith the four necessaries of the homeless
life
for use
in time
clothing,food, shelter,and medicaments
salute

"

of sickness ; and arrange

of him."
"
think you,
What

for all proper

Maharaja

care

to

be taken

In
such case, is
there a presentlyvisible fruit of the homeless life ? Or is
"
there not ?
"
Indeed, Reverend
Sir, in such a case there is a
presentlyvisible,fruit of the homeless life."
"

This, then, Maharaja, is the first,here

and now
fruit
homeless
visible
of
the
life
recognisedby
presently
me."
"
But, Reverend
Sir, can you point out any other
here and
now
presentlyvisible fruit of the homeless
life ?
"
That can I, Maharaja. Let me
ask you a question,
and do you answer
shall seem
to you good. Suppose
as
"

people there is a husbandman, a head of a

And
a producer of increase.
household, a diligent
man,
his
exalted
sovereign's
state, to be
suppose him, beholding
your

among

seized of desire to earn

of merit, and shava like reward
ing
off hair and beard and givingup what goods and gear
he possesses, much
and all his circle of relatives
or
little,
and acquaintances,
small
or
less
or great, to take to the homelife. If now
told
of
this
and
what
were
he
man
you
had done, would you order him back to his husbandry and
household
lifeagain ?
Sir. I should receive him
No, indeed, Reverend
with all respect and providefor all his justrequirements."
That beingso, Maharaja,is or is not this a presently
visible fruit of the homeless life?
"
This being so, it is a presentlyvisible fruit of the
homeless life."
Then, Maharaja,here you have shown you a second,
here and
now
presently visible fruit of the homeless
life."
"

"

"

"

"

"

But, Reverend

Sir,can

another
you pointout to me
here and now
presentlyvisible fruit of the homeless life,
excellent than these presentlyvisible
more
choice,more
fruits ?
"

14

"

That
and give good
can
I, Maharaja. Hearken
heed and I shall speak."
"lam
all attention,Reverend
Sir," repliedto the
Blessed
the
One, Ajatasattu,King of Magadha. And
Blessed One spoke and said :
"

Suppose,Maharaja,that

here in the world a Tathagata makes his appearance, an Exalted One, a Supremely
Awakened
One, perfectin knowledge and in conduct, an
parable
AuspiciousOne, a knower of all three worlds, an incomguide to such as desire guidance,a teacher of gods
and men,
Awakened
And having
an
One, a Blessed One.
of himself known
and comprehended this universe of gods
and
with
its deities,its Maras
and Brahmas, its
men
the entire race, he impartshis knowascetics and recluses,
ledge
and letter both, settingforth
to others ; in spirit
the truth,excellent in its origin,
excellent in its on-going,
excellent in its end, making known
the holy life,the
and
altogetherperfect
pure.
And this truth some
householder
hears,or mayhap
of lowly birth.
And
of a householder, or one
some
son
this
such
taken
faith
is
with
in
the
an
truth,
one
hearing
Tathagata. And wholly seized of such faith,he considers
himself :
within
Cramped and confined is household
of dust.
But the life of the homeless one is as
a den
life,
Hard is it for him who abides in
the open air of heaven.
household
life to live out flawlessly
the holy life,
the altogether
perfectand pure. How if I put on the yellowrobes
follow
the homeless life !
and
And suppose
that, not long after,he gives up his
property,littleor much, leaves behind kith and kin, or few
and shearingoff hair and beard, and donning the
or many,
garb of the homeless,goes forth from his home intohome"

'

"

"

lessness.
"

And now,
vowed
to homelessness, he lives a life of
plished
Accomstrict restraint in conformityentire to the Rule.
in right conduct, he shrinks from
the least of
faults. He
practisesto observe the precepts of good.
Morality He holds to the fitting
Pure
both in speech and action.
attained to rightconduct, guard"f living,
^s manner
*n
ing
Conduct
he has
the door of his senses, conscious and recollected,
content.
"

And

how, Maharaja, is the Bhikkhu

attained

to

rightconduct ?
The
Bhikkhu, refrainingfrom all taking of life,
The
Five
shuns
taking the life of anything that lives. Putting
Precepts,
club and sword, he is mild and merciful,kind and
away
"

16

remain

given to injuring
growing plants,and he abstains
from all such injuring
are
; and some
given to the use of
food and drink which they have stored up, and he abstains
from all such storingup of comestibles ; and some
are
of
to
amusement
of
all
kinds,and
given frequentingplaces
he keeps away
from all such places; and some
indulgein
kinds
of
and
pastimes, and he entirely
many
games
abstains from such ; and some
are
given to the use of
luxurious
couches and wrappings,and he takes naught
to do with such ; and some
are
given to using ointments
and powders and other gear for the trickingout of the
body, and he has naught to do with any such ; and some
of worldlythings,
and
are
givento gossipabout all manner
he takes naught to do with such talk ; and some
are
given
for pure disputation's
to argument and disputation
sake,
withholds
vain
and
and he
from all
some
are
wrangling;
and
bearers
of
he
withholds
as
to
acting
given
messages,
from such ; and some
are
given to cozeningand canting
for the sake of gain,and he withholds from such fraud and
ascetics and recluses are given to
hypocrisy; and some
and
diviners and soothsayers,
as
acting as astrologers
and
exorcisers,as reciters of incantations,as physicians,1
he takes naught to do with any such mean
much
employ ; inasall this is so, this is the Bhikkhu's
as
rightconduct.
And such a Bhikkhu, Maharaja, thus accomplished
in rightconduct, in respectof this his restraint in accordance
with rightconduct, sees naught whatsoever
to cause
him to fear.
Even as a warrior king,havingvanquishedall
"

"

for fear from any enemy,

his enemies, nowhere sees cause
the
thus
attained to rightconwith
Bhikkhu
is
it
even
so
duct.
Accomplished in this noble body of precepts of
Even thus,
good,he enjoysa cloudless happinesswithin.
accomplishedin rightconduct.
Maharaja, is the Bhikkhu
"Arid
how, Maharaja, is the Bhikkhu
guarded in
respect of the door of his senses ?

Watchfulness

^?d
of

"

Bhikkhu, Maharaja,having with the eye perceived a form, with the ear a sound, with the nose
an
the*10
odour,
with
the
with the tongue a flavour,
body a contact, or with
the mind an idea, is not taken up with the image thereof,
takes no minute
note of the same.
For, inasmuch
as the
occasion
is
of
unrestrained,
sense
being
thereby
organs
.

The

Of course
a Bhikkhu
possessed of medical skill may practisehis art
be in need
of his ministrafellow-Bhikkhus
his
as
of
tions.
such
may
upon
occasion
treat
for their
He
also upon
householders
may
pecuniary reward.
ailments, but always without
1

( 17

and things
of cravingand unhappiness,
givenfor the arising
he practises
restraint of the organs of
evil and insanitary,
tion,
sense, keeps a watch
upon them, bringsthem into subjecnoble
restraint
the
attained
this
of
to
and,
piness
senses, hapuntainted within ishis. Even thus, Maharaja,is the
Bhikkhu
guarded in respect of the door of the senses.
And
how, Maharaja, is the Bhikkhu
Recoiaccomplished
"

lectedin recollectedness,in clear consciousness ?

The Bhikkhu, Maharaja, is clearlyconscious in allness*
his comings and goings,in lookingoff and in lookingclose
in
out his arm,
by, in bending his arm and in stretching
ing,
carryinghis bowl, in wearinghis robes, in eatingand drinkin
the
calls
in chewing and swallowing, attendingto
down.
in sitting
of nature, in walking,in standing still,
"

Asleep or awake, speakingor keeping silence,at all times

conscious.
is he clearly
Thus, Maharaja, is the Bhikkhu
in clear consciousness.
accomplishedin recollectedness,
Bhikkhu
attained to
And
the
is
how, Maharaja,
"

content
"

?
The

Contentment.

Bhikkhu, Maharaja, is content with the robes

the covering of his body, with
the food
for
required
And
required for the satisfaction of his stomach.
whithersoever
he goes, he takes with him only such things
Even as the winged bird,whithersoever
needed.
it
as are
it
the
is
Bhikkhu
bears with
tent
conflies,
only its wings,so
with what he receives of needed clothingand food ;
with him only needful requisites.
Bhikkhu
the
attained to content.
is
Thus, Maharaja,
"And
thus
accomplished in this noble body of Practice
of
good, accomplishedin this noble restraint of of Mediprecepts
the organs of sense, accomplishedin this noble recollected- tatlonness, accomplishedin this noble content, he seeks out for
himself a secluded place of abode, at the foot of a forest
tree, in some
cave, in a place
rocky recess, in a mountain
of tombs, in the heart of the jungle,
or
a heap of straw
on
under
the open
sky. And having returned from his
and

takes
journeying,

begginground and partaken of his meal, he sits down with

legscrossed under him, body held erect, and deliberately
recollectedness.
practises
Puttingaway from him worldlySuppreshe
abides
with
craving,
thoughts free from craving; he5J?nofthe
of craving. Puttingaway from him the Hindpurges his mind
stain of ill-will,
he abides benevolent
of mind.
Kindly ranees,
and compassionatetoward everythingthat lives,he clears
his mind of the defilement of malevolence.
Puttingfrom
him sloth and torpor, he dwells vigilant
and alert. Perception
lit up, recollected,
conscious,he clears from
clearly

i8

his mind all dullness and heaviness.

Ridding himself of
restlessness and
broodiness, he abides composed. His
made
inward
calm, he empties his mind of all
thoughts
from
him
indecision, he
disquietude.Putting away
dwells delivered from dubiety. No longermaking question
of what thingsare profitable,
he cleanses his mind of
doubt.
"
Craving
Suppose,Maharaja, that a man, having borrowed
to"D^t a sum "* monev' should engage in business, and that his
should succeed, so that he should be able to
ventures
wipe out his debt first,and, with what remained over,
Such a man
would rejoice
thereat
take to himself a wife.
I that aforetime borrowed
and be glad in mind, saying :
have
in
succeeded in my affairs,
to engage
business,
money
have cleared off my
debt, and over and above have got
a wife/
me
has been sick,
Or suppose, Maharaja, that a man
ill-will
compared in great pain, seriouslyill,unable to partake of food,
exceedinglyweak in body ; and that after a time this
from his sickness,takes his food again,and
man
recovers
would
becomes
rejoice
strong of body. Such a man
thereat and be glad in mind, saying: I that aforetime
and weak, behold ! now
I cured of
was
am
sick,suffering
in
that illness,
again strong body/
"
Sloth and
who
in
that a man
has been bound
Or suppose
TorP"r
released
and
after
is
without
loss
time
safe
a
sound,
prison,
would be
of his property. Such a man
to^ison.
or damage to any
'
I
before
bound
and
that
in prison
at
:
was
this,
glad
say
restored to liberty
with all my property intact/
am
now
"
Restless
Or suppose a man
to be a slave,not his own
master,
Brooding a{ {ne beck and call of another, unable to
about
at his
go
compare
is
^n^ SUpp0Se #"" after a time this man
^^ ^^
Qwn
his own
Slavery, freed from his servitude, becomes
master, is no
*

'

"

ness1Ck~

thrall to another, is a freedman, able to go whithersoever

he will. Such a man
will be glad and say : ' I that
of old was
the slave and servant
of another now
a freed
am
I
and
list/
wheresoever
man
may go
"
Donbt
Or suppose that a man
with much
goods and wealth
compared js
after
desert
and
that
a time, safe and
journey,
Upon a
sound, he leaves the desert behind him without having
Desert
Such a man
would
journey, suffered the loss of any of his gear.
'
through the
rejoice,
saying: I who but late was toiling
in
returned
with
all
desert am
now
goods
safety
my
more

untouched/
"

as

Even thus, as a debt, as an illness,

as imprisonment,
does the Bhikkhu
thraldom, as a desert journey,
regard

( 19

these Five Impedimentswhile as yet theyare not banished

But like a debt that has been cancelled,
from within him.
like
like release from prison,
like recovery from an illness,
does the
so
becoming a freedman, like safe soil even
Obstacles
Five
Bhikkhu
regard the banishing of these
from within him.
And
well perceivingthat these Five Hindrances
have ceased from within him, gladnessspringsup ; and
"

"

his body
from this gladnessjoy is born, and being joyed,
in
is
quiet; and his body quieted,he experienceswellhis mind comes
to
being,and in that sense of well-being
concentration.
"
Then, sundered from desires and all thingsevil,but The First
in the joyand bliss that Jkana.
and reflection,
exercising
cognition
born of detachment, he attains to the First High
are
Ecstasy; and this body he soaks,saturates, fillsand penetrates
with the joy and bliss that are born of detachment,
so that there is no
singlepart of the body that is not penetrated
with the joy and bliss that are born of detachment.
Just as a competent bath-attendant
sprinklesthe
and kneads
and works the
soap-powder upon a platter,
water
into it,until the entire lump of soap is thoroughly
blent and pervaded with moisture without and within,so
penetrated with the moisture that not a bit of it falls,
thus does the Bhikkhu
even
completelysoak, saturate,
and penetratethe body with the joyand bliss that are
fill,
born of detachment.
"
And this,Maharaja,is a presently
visible fruit of the
homeless life,
choicer and more
excellent than the last.
"
Again, Maharaja, stilling
cognitionand reflection,
The
inward
through deep
quietude the mind emerging sole,Second
in the joy Jhamu
having ceased from cognitionand reflection,
and bliss that are
born of concentration, the Bhikkhu
attains to the Second
High Ecstasy; and this body he
soaks, saturates, fills,
penetrateswith the joy and bliss
that are born of concentration so that there is no single
part of the body that is not penetratedwith the joy and
bliss of concentration.
Suppose,Maharaja, that there is a sheet of water
over
a
spring,with no inlet of water from any other
quarter whatsoever, east or west, north or south ; and
unlades its
a cloud in the rainyseason
suppose that never
burden into it ; then that pool,with the cool springWater
wellingup beneath, will be soaked, saturated,filled,
trated
penewith these same
cool waters, so that there will be
no
part of the sheet of water that will not be penetratedby
"

"

20

And even
thus does the Bhikkhu
filland
the
completely
penetrate
body.with the joy and
bliss that are born of concentration.
And
this, Maharaja, is another presentlyvisible
fruit of the homeless
life yet choicer and more
excellent
than the last.
"
And further,Maharaja,joyous,
freed from passion,
Bhikkhu
the
dwells collected of mind,
even-minded,
the cool

springwaters.

"

The
Third

Jhana

conscious,and
clearly

in the body tastes the bliss of which

Ones
the Noble
of even
and collected
say : The man
mind is blest/and so he attains to the Third High Ecstasy.
And
this body he saturates
and penetrates with a bliss
apart from active joy,so that there is no portionof his
body that is not penetratedwith that bliss apart from
active joy.
Suppose,Maharaja,that there is a pond of lotuses,
blue, and red, and white, all growing and thrivingin the
'

"

water, immersed
the
be

soaked,

; there will be no

water

by

in water, derivingtheir sustenance

from
from
foot
lotuses
those
will
head
to
;
saturated,filled and penetratedby the cool

coveringwater

the cool water.

penetrate

part of them

that is not penetrated

And even
thus does the Bhikkhu
pletely
comhis body with a bliss apart from active

joyM

And this,Maharaja,is another

of the homeless life yet choicer and
The
Fourth

Jhana.

the last.
And
"

visible fruit
presently
more

excellent

than

further

Maharaja : Pleasure and painnow left

behind, with the fadingaway of all past joy and sorrow,
in the painless,
utter purityof a mind wholly
pleasureless,
the Bhikkhu
calmed
and collected,
attains to the fourth
High Ecstasy; and he seats himself and envelops his
body in cleansed and purifiedthought until there is no
singlepart of his body that is not enveloped in cleansed
and purified
thought. Just as a man
might sit down and
in
head
and
white cloth, so
clean
himself,
a
all,
envelop
that no part of his body remains uncovered
by the clean
white cloth,so does the Bhikkhu
sit down and completely
envelop his body in cleansed and purified
thought.
And
this,Maharaja, is another presentlyvisible
"

Medita-

tion
on

the

Body.

fruit of the homeless life yet choicer and more

excellent
than the last.
M And
with
now
thoughts tranquillised,
purified,

cleansed,stainless,
serviceable,
purged of impurity,pliant,
he
bends his
he
established,unshakable,
directs,
"rm|y
mind

toward

wise

insight. He

cognises:

'

This

visible

21

of mine has shape,is made

solid,so
up of so much
much
motive
much
much
heat, so
force,is come
fluid,so
of a mother and father,is sustained by food hard and soft
a
erodable, pulverisable,
breakable, disperishable,
And
with
this
memberable
!
thing
thing also is my
consciousness
entangled,in this tied up.'

body

"

"

It is, Maharaja,

there were
a
gem, a
of
first
the
stone,
water, eight-faceted,
precious
gleaming,

though

as

splendidlycut, clear, translucent, flawless,altogether

and
perfect,

white,

it had

blue, or

an

or

orange,

yellow thread

red,

it.

or

strung through
Any
possessedof sight,
takingsuch a jewel in his hand, would
clearlyperceive: Here is a noble jewel, finelycut,
a

or

man

'

translucent, flawless,with

coloured

thread

strung

it.'*

the
Even
Bhikkhu
through
so, Maharaja, does
his
it
is.
as
clearlyperceive body just
And
this, Maharaja, is another
presentlyvisible

fruit of the homeless

excellent
life yet choicer and more
than the last.
directs The
now
Pacified,clarified in mind, the Bhikkhu
his mind
toward
the imaging forth of a mind-made
from this body he images Qithe
of body. And
representation
forth another body, a mind-made
form, with all its parts Body,
"

^e"tal

and

members
"

complete,no

lacking.

organ

to pulla stalk
were
*
of grass out of its sheath, such a man
would know
Here
:
is sheath ; here is grass-stalk.The
grass-stalkis one
From
the sheath the grassthing ; another is the sheath.
stalk was
out.'
And
similar
wise would
in
he
pulled

Suppose,Maharaja, that

man

of a sword drawn
forth from its scabbard, or of a
snake taken out from its slough. Even
thus, Maharaja,
does the Bhikkhu
from this body image forth another.
*
And
this, Maharaja, is another presentlyvisible
fruit of the homeless
life yet choicer and more
excellent

speak

than

the last.
"

Pacified,clarified in mind, the Bhikkhu

his mind

towards

the various

now

supernormal powers.

directs

The

Being acquireSnper-

The

idea

the purpose

is that
for

man

which

with

eyes

are

eyes in his head, and

meant

to

be

used

"

using them for

for looking and

normal

TY^f^f

perceived,and nothing else ("*"""*)"

beside.
That
is to say, he does not import into his pictureof things
anything of the products of fancy or imagination ; he does not tell
himself
what
that anything else is present but
he
actually finds
be
An expositionof the Teaching of the Buddha
that would
present.
this one
text of direct,
essentially
complete might be founded
upon
seeing" perceivesjust what

accurate, and
in any

unadulterated

domain,

and

more

there is to be

observation

particularlyin

of whatever
that of the

is to be

observed

psychological.

Control
of Matter
Mental
Skill.

22

ing
singlein form, he is able to appear as manifold ; and havappeared as manifold, again he can appear as single.
He can
appear and disappearin any place at will. He
rocks as easilyas
can
pass through walls, barriers,or

throughair. He can sink into and rise up out of the solid

He can
ground as though it were water.
go upon water
as
though it were dry land. He can pass through the air
like a winged bird ; and in the greatness of supernormal
and might,hold and handle the very sun and moon,
wieldingthe body at will even up to the realm of Brahma.
"It
is, Maharaja, as though a skilled potter or
power

well preparedclaywere
to make,
whatsoever
kind of vessel he desired ; or as if a
to manage
worker in ivory should get whatever
he wanted
out of his
wanted
in
whatever
he
from his
worker
or
a
gold
ivory,
exercise
gold. Even so, Maharaja, does the Bhikkhu

potter's
apprenticefrom

he desires.
another
presentlyvisible
excellent
choicer and more

whatsoever
And

supernormal power
this, Maharaja, is

"

fruit of the homeless

life yet
than the last.
u
directs
now
Pacified,clarified in mind, the Bhikkhu
Supertoward
the facultyof the Heavenly Ear ; and
his mind
Hearirig. with this clear,
superhuman, celestial hearing he hears
both kinds of sounds, those celestial and those human,

normal

those distant and

"

road

those

near.

Suppose,Maharaja,that
to hear the rattle of

were

man

travelling
along a

kettle-drum,

the sound
and
drums
'There
is

or

tumult
of conch-horns
would
know
at once
a
man
together.
'
That is the sound
the rattle of a kettle-drum
! or
tabor ! or
There goes the tumult
of conch-horns
'
drums
Even
thus, Maharaja, does
togetheri
of

tabor, or

the

Such

"

'

'

'

Bhikkhu

"

into the
Minds
of
Others.

the

exercise his Heavenly Ear.

And
this, Maharaja, is another presentlyvisible
fruit of the homeless
life yet choicer and more
excellent
than the last.
directs
Pacified,clarified in mind, the Bhikkhu now
his mind toward the intimate knowledge of the minds
of
knows
With
others.
he penetrates and
the
his mind
He
knows
hearts
of
other
inmost
of other beings,
persons.
of the mind that is given to Passion : ' This mind is given
'
of the mind that is purged of
to Passion
; and he knows
He knows
Passion : 'This mind
is purged of Passion.'
'
This mind is held of
of the mind that is held of Hatred
:
mind
that is free from
Hatred
the
of
and
he
knows
;
He knows
of
Hatred:
This mind is free from Hatred.'
*

Insight

of a
and

'

'

( 24

I came
to this other village,
silent. And from that village
I
and
such
and there in such
stood,sat down, talked,
ways
back again in my own
I am
and kept silence ; and now
does
recall
the Bhikkhu
village.'Even thus, Maharaja,
of existence.
his previousmodes
"
And
this, Maharaja, is another presentlyvisible
excellent
life yet choicer and more
fruit of the homeless
the last.

than

directs
and
the perceptionof the disappearing
his mind toward
the reappearingof beings. With the Heavenly Eye, the
the supernormal, he beholds
beings disappear
purified,
in another, the
from one
state of existence and reappear
base and the noble, the beautiful and the ugly,the happy
and the miserable, each reappearingaccording to their
These
deeds.
beings,alas ! are given to evil ways in
and in thoughts. They revile the
deeds and in words
"

Penetrainto
the Process
of

tion

Life and
Results
Kamma.

of

Pacified,clarified in mind, the Bhikkhu

now

'

Ones, hold pervertedviews, and followingperverted

Noble

views incur an evil lot. Upon the break-up of the body

and
after death, they are reborn in states of wretchedness
These
other
and
beings,however, given
suffering.
misery
that are
to ways
good in deeds and in words and in
thoughts,not making mock of the Noble Ones, holding
right views and reaping reward of the same, upon the
dissolution of the physicalform they arise after death in
realms
M

Know-

of

happiness.'
Imagine, Maharaja,

that
met, and

ledgeplace where
of
Rebirth.

tall house

stood

at

'of
that a man
four ways
possessed
should
this
of
house,
sight,posted on the roof -terrace
of a house,
into
and
out
observe some
men
coming
going
seated
and
some
some
passingup and down the streets,
would
Such
man
of the ways.
a
at the meeting-place
leave
it
these
Those men
know
enter the house,
; those
:
the ways
walk about the streets, these take a seat where
Bhikkhu
the
Even
meet.'
perceive
thus, Maharaja, does
and reappearing
with the Heavenly Eye the disappearing
'

of

beings,each accordingto their deeds.

And
this, Maharaja, is another presentlyvisible
"

fruit of the homeless

than the last.

tion
of
the

and

more

excellent

pacified,clarified in mind, the Bhikkhu

directs his mind toward the knowledge of the Destruction
And he clearly
of the Banes.
cognises: This is 111.' He
clearlycognises: This is the Arisingof 111.' He clearly
nises
cognises: This is the Ceasing of 111.' He clearlycogThis is the Way that leads to the Ceasingof 111/
:
"

Destruc-

life yet choicer

Then,

'

'

'

'

( 25

with truth and fact.

All this he cognisesin accordance
*
the Banes/
And
he clearlycognises: ' These
He
are
'
He
clearlycognises: This is the Arisingof the Banes/
He
clearlycognises: This is the Ceasingof the Banes/
that
leads
This
is
the
the
to
:
Way
clearlycognises
All this he cognisesin accordance
Ceasingof the Banes/
thus beholding,
with truth and fact. And thus cognising,
his mind is delivered from the Bane of Passion, his mind
is released from the Bane
of Craving for Existence, his
mind
of Ignorance. And
is set free from the Bane
this
*
knowledge is his : In beingdelivered,I have deliverance/
'

'

'

Clearlyhe cognises:
fulfilled ; done
for ever/

all that

Rebirth
was

is at an end ; the
to do ; this world is

holy life
no

more

"

Imagine, Maharaja, that up among the hills there

is a tarn, clear, tranquil,
translucent ; and that a man
possessedof sightstands on its bank and looks down at
the shells and pebblesand sand below, and at the droves
of fish as they move
hither and thither, or remain
still.
is
Such a man
would
know
This tarn
:
clear, tranquil,
There
translucent.
the shells and the pebbles and
are
the sand ; and there are the shoals of fish dartingabout
Even thus, Maharaja,does the Bhikkhu
or stayingstill/
Realising
the Four
the
This
is
this
of
:
111,
111,
as
Coming
clearlycognise
this the Ending of 111,this the Way that leads to the ""5^
Ending of 111. There is Bane, there the Originof Bane,
'

'

there the Destruction

of Bane, there the Path that conducts
And thus knowing,thus
of Bane.
to the Destruction
h
e
Banes
wins
free
from
the
of Passion and
perceiving,
Lust of Living and Ignorance. And
this knowledge is
Birth is ended, the holy life
his : Deliverance
is mine.
lived out, done all that was
to do, the world at an end for
'

'

'

ever

"

And
this, Maharaja, is a presentlyvisible fruit of
the homeless life yet choicer and more
excellent than any
that have gone before.
Yea, Maharaja, than this visibly
choice or
present fruit of the homeless life,other more
excellent there is none."
more
end of
When
had made
thus the Blessed One
an
speaking,King Ajatasattuof Magadha spoke and said :
Sir,O most excellent ! It is,
Excellent,Reverend
Reverend
down
Sir, as though what had been thrown
"

The

"

to perfectpeace of mind
those things baneful
are
to
existence, attachment
craving, craving for conditioned
views
or
opinions, and ignorance of the real facts of conditioned
to deliverance
therefrom.
as of the way
existence,

sensual

"

Banes

"

26

(
set

were

up
his

revealed,

into

brought
see.

Even

made

known.

straight again, what had been covered

over
to one
right way shown
gone astray, a lamp
dark
a
place so that any one with eyes can

thus

by
And

Blessed

the

One

has

Truth

the

been

Sir, I put my confidence

in the Blessed One, and in the Truth, and in the Order
of
Bhikkhus.
Misdeed
is mine, Reverend
Sir ; I have fallen
into evil, being foolish, all astray, all amiss.
Making for
the throne, I took the life of my
righteous father, the just
king. May the Blessed One accept this as my confession
of fault, in order
u

this

restraint

to my

Verily,Maharaja, into
But, Maharaja, in so

thus.
to be

I, Reverend

fault, you

acknowledgment
disciplineof the

you.
Noble

recogniseshis fault
he

When

fault, and

as

attains

For

Ajatasattu, addressing
"

have

But
If

business
it

now

King

words

of the

with

Blessed
One

after

long

not

addressing the Bhikkhus,

Moved

any one
it such,

had

said

One,

Blessed

spoken,

King

We

this

was

reverence,

toward

him,

Blessed

king,

round

passed
and

had

said

One

took

so

Ajatasattu

King

seat, and,

his

from

rose

with

the

delighted with

and

gone,

stirred

; much

Bhikkhus

his

this king
If, O Bhikkhus,
he sat,
where
slain his righteous father, there, even

this

was

even

'

thus

One,

shoulder

right
departure.

"

the way

honestly confesses

Ajatasattu, pleased

his

And

on

Blessed

the

accept

we

Sir, it is time for us to go.

to do."
hand, much
to thee time, Maharaja."

seems

Then

saluting

the

fault

your

when

that

acting

Reverend

now,

much
"

One

this is

Ones,

restraint.'

to

Blessed

the

seen

as

from

in the future

fallen in

you

having
honestly acknowledge it such,

in the

the

evil have
far

future."

for the

king,

Bhikkhus.

had

not

the

stainless,flawless

Eye

of Truth

would

have

to

come

him."
So

spake

the

were

the

Bhikkhus

Blessed
at

the

One.
words

Pleased
which

the

and

rejoiced

Blessed

One

spake.
1

The

perceive
same.

"

Eye

the

of Truth"

ultimate

faculty which
the
fact, infelicity,and
is the

enables
cause

its

and

possessor

to

of

the

cure

SHALL THE SANGHA BE REPRESENTED

IN ENGLAND?
AN

During

past nine years

the

Buddhist

Society of Great Britain

unswervingly pursued
knowledge of the teaching of the

the

steadilyand

Incorporated)has

Ireland

and

APPEAL.

(now
appointed task of extending the
and
Buddha.
articles in its
numerous
By translations, commentaries,
Review, it has sought to make
quarterly publication,the Buddhist
that
excellent
West
the
to
known
eight-foldpath opened out by the
Buddha
the safe, the good, the joy-procuringroad of Right Views,
Aims,
Mindfulness, and
Speech, Action, Livelihood, Endeavour,
its

"

"

Concentration."
Two

hope
early date, for a guest, a
prevented the realisation of
was

effort should
learn
a

its

The

be

made

Council
into

merely

not

those
from

that

many

pasages

name

is known

to all

the

Headquarters. His
greatest help to Buddhists
freelyoffers in connection

presence

the

an

hitherto

felt that

an

Teaching

intercourse

by

Bhikkhu,

from

our

the

the

to

with

has

lated
trans-

Buddhist

willingto
certainlyprove of

live

service

he

world,

Buddhist

who

ancient

members,

would

here

throughout

in

at

service.
its.

learned

valuable

whose

widely

now

but

books,

have

causes

it is

interested

to

have

Society might

Various
; but

devoted

has ascertained

English

writings, and
at

Bhikkhu.

of that Brotherhood

present Headquarters, and

its

that the

this aim

enable

to

deep truths,

member

into

Societymoved
expressed at the time
the

ago

years

the

and

Review

is

the

the

would

greatly
opportunity having been offered to us, it is
for Buddhist
of this Society
lay-peopleeverywhere, and for members
in particular,
whether
to decide
there shall be in England a
not
or
the
Sir
Arnold
has well described
o
f
which
Edwin
representative
Sangha,
enhance

as

the

This

its value.

"

"

noble

That
Which

the

have

doubts

As

Britain

Great

Bhikkhu

others

have

and

the

Bhikkhu

Order

to this

been

day

of the Yellow
standeth

to

Robe

help the

World."

Societyof
expressed as to whether the Buddhist
administer
(Incorporated)are empowered to
members
of the Council of that Society and

Ireland

Fund,
formed

in England,
to

with

some
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Association

to be known

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tion
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of serving as a reception committee

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at the
Society'sHeadquarters, 43, Penywern Road, Earls Court,

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5.

CDe Buddhist Societyor

Great Britain$ Ireland.
(INCORPORATED).
: 43,PEHYWERN ROAD,EARLS COURT,
Headquarters
S.W. 5.
LOUDON,

"THE

GIFT

In

If

him

follows
We

EXCELS
is mind
or

happily indeed,

From

dwell

we

us,

greed

neither

Kinsmen, friends
and

returns

him

who

safe

done

has

OTHER

GIFTS."

acts

hating those

not

grief,from greed
griefnor fear.
lovers salute

and

from

afar.

good

and

In
has

who

hate

us

like

gone

fear; he who

comes

who

man

his good

manner

from

has been

this world

to the

sages who injurenobody, and who always control

will go the Unchangeable, where
they will suffer no more.
Make

thou

hard, be wise !

art free from

When

guilt,thou

receive

other.
their

body,

thy infirmities

wilt not

enter

again

decay.
looks

man

offended, his
of

and

away,

into birth and

If

island, work

thyselfan

blown

is free

long away

works

The

are

men

; among

hatred.

free from

comes

greed knows

ALL

pre-eminent is mind ; by mind

speaks
uprightnessof mind, happiness
his never-departingshadow.

man

close like

live

hate

from

TRUTH

all,the primal element

is all made.

who

OF

after the faults of others

passionswill

own

grow,

and

and

is always inclined to be

he is far from

the destruction

passions.
Not

mind,

"

to

commit

that is the

any

sin, to do what

is

right,and

to

purify one's

teaching of all the Buddhas.

Dhammapada.

And

now,

friends, desires

are

evil

and

hatreds

are

Middle

evil ; and

for

vision and

Way,
leads
to Cessation, to Insight,to the
knowledge-bestowing, which
is that
Middle
And
what
Way ?
Supreme Awakening, to Nibbana.
of
Path
It is even
the Excellent
Right Understanding,Right
Eight-fold
Mindedness,
Right Speech, Right Action, Right Living,Right Effort,
Right Recollectedness, Right Meditation.
the gettingrid of desires

and

hatreds

there is

Majjhima

Nikaya.

"

One

thingonly

do I

teach,Brothers

the Cure

and

Sorrow

"

of Sorrow."

brought to realization those truths

483 B.C. the Buddha
of
consolation
and benefit to countless myriads
such
proved
sufferinghumanity and all livingthings. His teaching has not only
About

which
of

have

East, but, by the

the

permeated

missionary effort

of its earlier years,

and literature of the West.

As an ethical
religion
of
has
that
it
rule
a
sets
invariably,whenever
righteousness
system,
up
followed, led to better and happier living. Looking the universe
fairly
in the face, and strictly
basing its teachings upon what it finds there, it
to the
from the world's sorrow
points forward
great ultimate Peace.

largelyinfluenced

the

Its science is in harmony

with, and
best results of the moderns.

OF

OBJECTS

objectsof

The

of
tenets
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THE

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The

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Readers

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"

from
have
Dhaniya

Pali

Bhikkhu

Translated

Poem.

The

Discourse

on

Parable

of

"

should
mind

Lloyd,
Dhaja, and

following

Nipata by

Saw.

Translated

Silacara.

9 pp.

you

would

be

not

must

The

the

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Ananda

Majjhima Nikaya

with

robbers

I. 21,

Mahavagga

the

two-handed

limb by limb, whoso

fulfilling
my

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'

Unsullied
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shall evil word
lips.' Kind
escape our
harbour
will abide loving of heart nor
we
school

you

neither

remain,

the

Sutta

the

T.

J.

Sasana

even
Yea, disciples,

thereby

minds

Mr.

by

the

thus
disciples,
and

from

Burning. Translated
Mason, D.D.)

the Bhikkhu

by

of which

Review, Vol.

Buddhist

Bhikkhu

Dr. Francis

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The

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articles

contains

also

A. D.

by

Smith, B.A.,

Howell

etc.).
The

Parable
the

by

of the
Bhikkhu

Translated

"

famous

Raft

"

simile, which
This

widely known
portions of the doctrine.
most
important in the whole Pali Canon.
"

Sateless

the

from

Majjhima Nikaya

Silacara, 14 pp.

the

Contains

Snake.

desires,"the

are

Blessed

One

is

of the

one

is

Sutta

most
of the

one

"

said, full of suffering,

h which a bird
scrap of fles

has

A
wretched.
full of despair,altogether
of prey must part with ifit would not be torn in piecesof its fellows
about 10 be thrown
therein must
a pit of live coals, the which
a man
dreamer's
the
which
10
dream
evanishes
a
struggle escape
upon
waking."
"

"

These
and

Buddhist

it is the

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They should be found in
Pagoda-Temple and rest-house throughout Buddhist
is visited by English-speakingtravellers.
The
of

"

Parable

ill-will,and

ignorance.

of the
the

"

Saw
Parable

"

is

the

Snake

"

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translations

every Dagaba- or
Countries
which

speciallydesigned for

of

forms

interest,than

for the

the

suppression

destruction

of

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