 Chapter 13 of Buddhist Writings, this is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Recording by Seth Lemons. Buddhist Writings, translated by Henry Clark Warren. Chapter 4. Rebirth is not trans migration. Translated from the Milindipana. Said the king, Bante Nagasena, does rebirth take place without anything transmigrating? Yes, Your Majesty, rebirth takes place without anything transmigrating. How, Bante Nagasena, does rebirth take place without anything transmigrating? Given illustration, suppose Your Majesty, a man were to light a light from another light. Pray, would the one light have passed over to the other light? Nay, verily, Bante. In exactly the same way Your Majesty, does rebirth take place without anything transmigrating? Give another illustration. Do you remember Your Majesty, having learned when you were a boy some verse or another from your professor of poetry? Yes, Bante. Pray, Your Majesty, did the verse pass over to you from your teacher? Nay, verily, Bante. In exactly the same way Your Majesty, does rebirth take place without anything transmigrating? You are an able man, Bante Nagasena, translated from the Milindipana. Bante Nagasena, said the king, what is it that is born into the next existence? Your Majesty, said the elder, it is name and form that is born into the next existence. Is it the same name and form that is born into the next existence? Your Majesty, it is not the same name and form that is born into the next existence, but with this name and form, Your Majesty, one does a deed. It may be good, or it may be wicked, and by reason of this deed, another name and form is born into the next existence. Bante, if it is not the same name and form that is born into the next existence, is one not freed from one's evil deeds? If one were not born into another existence, said the elder, one would be freed from one's evil deeds, but Your Majesty, inasmuch as one is born into another existence, therefore is one not freed from one's evil deeds? Give an illustration. Your Majesty, it is as if a man were to take away another man's mangos, and the owner of the mangos were to seize him, and show him to the king, and say, Sire, this man hath taken away my mangos, and the other were to say, Sire, I did not take away this man's mangos. The mangos which this man planted were different mangos from those which I took away. I'm not liable to punishment. Pray Your Majesty, would the man be liable to punishment? Assuredly, Bante, would he be liable to punishment. For what reason? Because in spite of what he might say, he would be liable to punishment for the reason that the last mangos derived from the first mangos. In exactly the same way, Your Majesty, with this name and form, one does a deed. It may be good, or it may be wicked, and by reason of this deed, another name and form is born into the next existence. Therefore, is one not freed from one's evil deeds. Give another illustration. Your Majesty, it is as if a man were to take away the rice of another man, were to take away the sugar cane. Your Majesty, it is as if a man were to light a fire in the wintertime and warm himself, and were to go off without putting it out. And then the fire were to burn another man's field, and the owner of the field were to seize him, and show him to the king, and say, Sire, this man has burnt my field. And the other were to say, Sire, I did not set this man's field on fire. The fire which I failed to put out was a different one from the one which has burnt up this man's field. I'm not liable to punishment. Pray, Your Majesty, would the man be liable to punishment? Assuredly, Bonte, would he be liable to punishment. For what reason? Because in spite of what he might say, the man would be liable to punishment for the reason that the last fire derived from the first fire. In exactly the same way, Your Majesty, with this name and form, one does a deed. It may be good, or it may be wicked. And by reason of this deed, another name and form is born into the next existence. Therefore is one not freed from one's evil deeds. Give another illustration. Your Majesty, it is as if a man were to ascend to the top story of a house with a light and eat there. And the light and burning were to set fire to the thatch, and the thatch and burning were to set fire to the house, and the house and burning were to set fire to the village, and the people of the village were to seize him and say, Why, O man, did you set fire to the village? And he were to say, I did not set fire to the village. The fire of the lamp by whose light I ate was a different one from the one which set fire to the village. And they, quarreling, were to come to you. Whose cause, Your Majesty, would you sustain? That of the people of the village, Bonte. And why? Because in spite of what the man might say, the latter fire sprang from the former. In exactly the same way, Your Majesty, although the name and form which is born into the next existence is different from the name and form which is to end at death, nevertheless it has sprung from it. Therefore is one not freed from one's evil deeds. Give another illustration. Your Majesty, it is as if a man were to choose a young girl in marriage, and having paid the purchase money were to go off, and she subsequently were to grow up and become marriageable. And then another man were to pay the purchase money for her and marry her. And the first man were to return and say, Oh, man, why did you marry my wife? And the other were to say, I did not marry your wife. The young tender girl whom you chose in marriage and for whom you paid purchase money was a different person from this grown up and marriageable girl whom I have chosen in marriage and for whom I have paid the purchase money. And they, quarreling, were to come to you. Whose cause, your Majesty, would you sustain? That of the first man. And why? Because in spite of what the second man might say, the grown up girl sprang from the other. In exactly the same way your Majesty, although the name and form which is born into the next existence is different from the name and form which is to end at death, nevertheless it has sprung from it. Therefore is one not freed from one's evil deeds. Give another illustration. Your Majesty, it is as if a man were to buy from a cowherd a pot of milk and were to leave it with the cowherd and go off thinking he would come the next day and take it. And on the next day it were to turn into sour cream. And the man were to come back and say, Give me the pot of milk. And the other were to show him the sour cream. And the first man were to say, I did not buy sour cream from you. Give me the pot of milk. And the cowherd were to say, While you were gone your milk turned into sour cream. And they, quarreling, were to come to you. Whose cause your Majesty would you sustain? That of the cowherd, Bonte. And why? Because in spite of what the man might say, the one sprang from the other. In exactly the same way your Majesty, although the name and form which is born into the next existence is different from the name and form which is to end at death, nevertheless it has sprung from it. Therefore is one not freed from one's evil deeds. You are an able man, Bonte Nagasena, translated from the Vizuri Maga, Chapter 17. It is only elements of being possessing a dependence that arrive at a new existence. None trans-migrated from the last existence, nor are they in the new existence without causes contained in the old. By this is said that it is only elements of being, with form or without, but possessing a dependence that arrive at a new existence. There is no entity, no living principle, no elements of being trans-migrated from the last existence into the present one. Nor, on the other hand, do they appear in present existence without causes in that one. This we will now make plain by considering birth and death as they occur every day among men. For when, in any existence, one arrives at the gate of death, either in the natural course of things or through violence, and when, by a concourse of intolerable death-dealing pains, all the members, both great and small, are loosened and wrenched apart in every joint and ligament, and the body, like a green palm leaf exposed to the sun, dries up by degrees, and the eyesight and the other senses fail, and the power of feeling and the power of thinking and vitality are making the last stand in the heart. Then consciousness residing in that last refuge, the heart, continues to exist by virtue of karma, otherwise called the predispositions. This karma, however, still retains something of what it depends on, and consists of such former deeds as were weighty, much practiced, and are now close at hand. Or else this karma creates a reflex of itself, or of the new mode of life now being entered upon, and it is with this as its object that consciousness continues to exist. Now, while the consciousness still subsists in as much as desire and ignorance have not been abandoned, and the evil of the object is hidden by that ignorance, desire inclines the consciousness to the object, and the karma that sprang up along with the consciousness impells it toward the object, this consciousness being in its series thus inclined toward the object by desire, and impelled toward it by karma, like a man who swings himself over a ditch by means of a rope hanging from a tree on the hither bank, quits its first resting place, and continues to subsist independence on objects of sense and other things, and either does or does not light on another resting place created by karma. Here the former consciousness from its passing out of existence is called passing away, and the latter from its being reborn into new existence is called rebirth. But it is to be understood that this latter consciousness did not come to the present existence from the previous one, and also that it is only to causes contained in the old existence, namely to karma called the predispositions to inclination and object, etc., that its present appearance is due. As illustrations here may serve, echoes and other similes, nor sameness nor diversity can from that series take their rise. As illustrations of how consciousness does not come over from the last existence into the present, and how it springs up by means of causes belonging to the former existence, here may serve echoes, light, the impressions of a seal, and reflections in a mirror. For as echoes, light, the impressions of a seal, and shadows have sound, etc., for their causes, and exist without having come from elsewhere, just so is it with this mind. Moreover, nor sameness nor diversity can from that series take their rise. For if in a continuous series an absolute sameness obtained, then could sour cream not arise from milk. While, on the other hand, if there were an absolute diversity, then could not a milk owner obtain sour cream. The same argument holds good in regard to all causes and effects. This being so, it would be more correct not to use the popular mode of stating the case. But that would not be desirable. Therefore, we must merely guard ourselves from supposing that there is here either an absolute sameness or an absolute diversity. Here, someone will say, this explanation is not a good one. For is it not true that if there be no transmigration, and both the groups and the fruitful karma which belong to this existence and the world of men cease, nor arrive in the new existence, the fruit of this karma would then be borne by a different thing from that which produced the karma itself? If the reaper ceased to exist, it would not be he experienced the fruit. Therefore, this position is not good. The following quotation will answer this. The series which doth bear a fruit is not the same nor something else. The fabricating power in seeds will show the meaning of this word. For when the fruit arises in a series, as absolute sameness and absolute diversity are both excluded, it cannot be said that the fruit is borne by the same thing nor yet by something else. The fabricating power in seeds will show this. For when the fabricating power in the seeds of mangoes and other plants operate in as much as any particular kind of fruit is dependent on the previous part of its series, it cannot come from other seeds nor independence on other fabricating powers. Nor yet is it those other seeds or those fabricating powers which arrive at fruition. Such as to be understood to be the nature of the present case. Also when education, training and medicaments have been applied to the body of a young person, the fruit will appear in after time in the mature body, etc. Thus is the sense to be understood. Now as to what was said, if the reaper ceased to exist, it would not be he experienced the fruit. Consider the following. As when to said the tree bears fruit, as soon as fruit on it appears, just so the groups are reapers called, as soon as the karma's fruit springs up. Just as in the case of those elements of being which go under the name of tree, as soon as at any point the fruit springs up, it is then said the tree bears fruit. Or the tree has fructified. So also in the case of these groups which go under the name of God or man, when a fruition of happiness or misery springs up at any point, then it is said that God or man is happy or miserable. Therefore is it that we have here no need of any other reaper? Translated from the Visuddhimaga chapter 17. He then that has no clear idea of death and does not master the fact that death everywhere consists in the dissolution of the groups. He comes to a variety of conclusions, such as a living entity dies and transmigrates into another body. He that has no clear idea of rebirth and does not master the fact that the appearance of the groups everywhere constitutes rebirth. He comes to a variety of conclusions, such as a living entity is born and has obtained a new body. Translated from the Visuddhimaga chapter 21. Therefore have the ancients said, the groups break up and only they, the wise say, and death consisteth in their dissolution. The thoughtful man of insight sees them vanish. They are like the jewel shattered by the diamond. End of chapter 13 of Buddhist Writings. Recording by Seth Lemons. Chapter 14 of Buddhist Writings. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Jerry Dixon. Zephyr Hills, Florida. Buddhist Writings. Translated by Henry Clark Warren. Chapter 14. Death's Messengers. Translated from the Anagatara Nikaia section 3 page 35. Death has three messengers, oh priests, and what are the three? Suppose, oh priests, one does evil with his body, does evil with his voice, does evil with his mind. Having done evil with his body, done evil with his voice, and done evil with his mind, he arrives after the dissolution of the body, after death, at a place of punishment, a place of suffering, perdition, hell. Then, oh priests, the guardians of hell sees him by the arms at every point, and they show him to Yama, the ruler of the dead, saying, Sire, this man did not do his duty to his friends, to his parents, to the monks, or to the Brahmins, nor did he honor his elders among his kinsfolk. Let your majesty inflict punishment upon him. Then, oh priests, King Yama questions, sounds, and addresses him, touching the first of Death's messengers. Oh man, did you not see the first of Death's messengers visibly appear among men? He replies, Lord, I did not. Then, oh priests, King Yama says to him, oh man, did you not see among men a woman or a man, 80 or 90 or 100 years of age, decrepit, crooked as the curved drafter of a gable roof, bowed down, leaning on a staff, trembling as he walked, miserable, with youth long fled, broken toothed, gray-haired, and nearly bald, tottering with wrinkled brow, and blotched with freckles. He replies, Lord, I did. Then, oh priests, King Yama says to him, oh man, did it not occur to you, being a person of mature intelligence in years, I also am subject to old age, and in no way exempt. Come now, I will act nobly with body, voice, and mind. He replies, Lord, I could not. Lord, I did not think. Then, oh priests, King Yama says to him, oh man, through thoughtlessness you failed to act nobly with body, voice, and mind. Verily, it shall be done unto you, oh man, in accordance with your thoughtlessness. And it was not your mother who did this wickedness, nor was it your father, nor your brother, nor your sister, nor your friends and companions, nor your relatives and kinsfolk, nor the deities, nor the monks and brahmens. But it was you yourself who did this wickedness, and you alone shall fill its consequences. Then, oh priests, when King Yama has questioned, sounded, and addressed him, touching the first of death's messengers, he questions, sounds, and addresses him, touching the second of death's messengers. Oh man, did you not see the second of death's messengers visibly appear among men? He replies, Lord, I did not. Then, oh priests, King Yama says to him, oh man, did you not see among men, women or men, diseased, suffering, grievously sick, rolling in their own filth, who in lying down had to be lifted up by others, and by others had to be laid down again? He replies, Lord, I did. Then, oh priests, King Yama says to him, oh man, did it not occur to you, being a person of mature intelligence in years? I also am subject to disease, and in no way exempt. Come now, I will act nobly with body, voice, and mind. He replies, Lord, I could not. Lord, I did not think. Then, oh priests, King Yama says to him, oh man, through thoughtlessness you failed to act nobly with body, voice, and mind. Verily it shall be done unto you, oh man, in accordance with your thoughtlessness. And it was not your mother who did this wickedness, nor was it your father, nor your brother, nor your sister, nor your friends and companions, nor your relatives and kinsfolk, nor the deities, nor the monks and brahmins, but it was you yourself who did this wickedness, and you alone shall fill its consequences. Then, oh priests, when King Yama has questioned, sounded, and addressed him touching the second of death's messengers, he questions, sounds, and addresses him touching the third of death's messengers. Oh man, did you not see the third of death's messengers visibly appear among men? He replies, Lord, I did not. Then, oh priests, King Yama says to him, oh man, did you not see among men a woman or a man that has been one day dead, or two days dead, or three days dead, and had become swollen, black, and full of putridity? He replies, Lord, I did. Then, oh priests, King Yama says to him, oh man, did it not occur to you being a person of mature intelligence in years? I also am subject to death, and in no way exempt. Come now, I will act nobly with body, voice, and mind. He replies, Lord, I could not. Lord, I did not think. Then, oh priests, King Yama says to him, oh man, through thoughtlessness you failed to act nobly with body, voice, and mind. Verily it shall be done unto you, oh man, in accordance with your thoughtlessness. And it was not your mother who did this wickedness, nor was it your father, nor your brother, nor your sister, nor your friends and companions, nor your relatives and kinsfolk, nor the deities, nor the monks and brahmins, but it was you yourself who did this wickedness, and you alone shall fill its consequences. Then, oh priests, when King Yama has questioned, sounded, and addressed him touching the third of death's messengers, he becomes silent. Then, oh priests, the guardians of hell inflicted on him the torture called the fivefold penion. They forced a heated iron stake through his hand. They forced a heated iron stake through his other hand. They forced a heated iron stake through his foot. They forced a heated iron stake through his other foot. They forced a heated iron stake through the middle of his breast. There he experiences grievous, severe, sharp, and bitter pains. But he does not die so long as that wickedness is unexhausted. Then, oh priests, the guardians of hell lay him down and hack him with axes. There he experiences grievous, severe, sharp, and bitter pains. But he does not die so long as that wickedness is unexhausted. Then, oh priests, the guardians of hell place him feet up, head down, and hack him with hatchets. There he experiences grievous, severe, sharp, and bitter pains. But he does not die so long as that wickedness is unexhausted. Then, oh priests, the guardians of hell harness him to a chariot, and they make him go forward, and they make him go back over ground that is blazing, flaming, and glowing. There he experiences grievous, severe, sharp, and bitter pains. But he does not die so long as that wickedness is unexhausted. Then, oh priests, the guardians of hell make him ascend and make him descend an immense blazing, flaming, and glowing mountain of live coals. There he experiences grievous, severe, sharp, and bitter pains. But he does not die so long as that wickedness is unexhausted. Then, oh priests, the guardians of hell take him feet up, head down, and throw him into a heated iron kettle that is blazing, flaming, and glowing. There he cooks and sizzles, and while he there cooks and sizzles, he goes once upwards, once downwards, and once sideways. There he experiences grievous, severe, sharp, and bitter pains. But he does not die so long as that wickedness is unexhausted. Then, oh priests, the guardians of hell throw him into the chiefest of the hells. Now this chiefest of the hells, oh priests, is symmetrical and square in shape, four graded, and departs laid off. Of iron is its bounding wall, and iron roof doth close it in. And of its glowing iron floor, the light with dazzling brilliancy spreads for a hundred leagues around, and ever and for I abides. In former times, oh priests, King Yama thought to himself, all they, alas, who are guilty of wicked deeds in the world, must suffer such horrible and manifold torture. Oh, that I may become a man, and a tathagata arise in the world, a holy supreme Buddha, and that I may sit at the feet of the blessed one, and the blessed one teach me the doctrine, and I come to understand the doctrine of the blessed one. Now this, oh priests, that I tell you, I did not get from anyone else, be he monk or brahman, but, oh priests, what I by myself unassisted have known and seen and learnt, that I tell you. All they who thoughtless are, nor heed what time death's messengers appear, must long the pangs of suffering fill in some base-body-habiting. But all those good and holy men, what time they see death's messengers, behave not thoughtless, but give heed to what the noble doctrine says, and in attachment frighted see of birth and death the fertile source, and from attachment free themselves, thus birth and death extinguishing, secure and happy ones are they, released from all this fleeting show, exempted from all sin and fear, all misery have they overcome. 2. Reprinted from Mrs. Piazzis, Thrails, Autobiography, edited by Hayward, Tignall and Fields, Boston, 1861, Volume 2, page 247. Read by Laurie Ann Walden. The Three Warnings, A Tale. The tree of deepest root is found, least willing still to quit the ground, twas therefore said by ancient sages that love of life increased with years, so much that in our latter stages, when pains grow sharp and sickness rages, the greatest love of life appears. This greatest affection to believe, which all confess, but few perceive. If old affections can't prevail, be pleased to hear a modern tale. When sports went round and all were gay, on neighbor Dobson's wedding day, death called aside the jockened groom, with him into another room. And looking grave, you must, says he, quit your sweet bride and come with me. With you and quit my Susan's side, with you, the hapless husband cried. Young as I am, tis monstrous hard, besides, in truth, I'm not prepared. My thoughts on other matters go. This is my wedding night, you know. What more he urged I have not heard. His reasons could not well be stronger. So death the poor delinquent spared, and left to live a little longer. Yet calling of this serious look, his hourglass trembled while he spoke. Neighbor, he said, Farewell. No more shall death disturb your mirthful hour. And further, to avoid all blame of cruelty upon my name, to give you time for preparation and fit you for your future station, three several warnings you shall have before your summon to the grave. Willing for once I'll quit my prey and grant a kind reprieve, and hopes you'll have no more to say, but when I call again this way, well pleased the world will leave. To these conditions both consented and parted perfectly contented. What next the hero of our tale befell, how long he lived, how wise, how well, how roundly he pursued his course and smoked his pipe and stroked his horse, the willing mew shall tell. He troughered then, he bought, he sold, nor once perceived his growing old, nor thought of death as near. His friends not faults, his wife no shrew, many his gains, his children few, he passed his hours in peace. But while he viewed his wealth increase, while thus along life's dusty road, the beaten track content he trod. Old time whose haste no mortal spares, uncalled, unheeded, unawares, brought him on his eightieth year. And now one night in musing mood, as all along he sat, the unwelcome messenger of fate once more before him stood. Half stilled with anger and surprise. So soon returned, old Dobson cries. So soon, do you call it, death replies. Surely my friend you're but ingest, since I was here before, tis six and thirty years at least, and now you are forescore. So much the worse, the clown rejoined, to spare the aged would be kind. However, see your search be legal, and your authority, is it regal? Else you are come on a fool's errand, with but a secretary's warrant. Besides, you promised me three warnings, which I have looked for nights and mornings. But for that loss of time and ease, I can recover damages. I know, cries death, that at the best I seldom am a welcome guest. But don't be capture's friend, at least, a little thought you'd still be able to stump about your farm and stable. Your years have run to a great length. I wish you joy, though, of your strength. Hold, says the farmer, not so fast. I have been lame these four years past. And no great wonder, death replies. However, you still keep your eyes, and sure to see one's loves and friends, for legs and arms would make amends. Perhaps, says Dobbson, so it might, but laterally I've lost my sight. This is a shocking story, faith, yet there's some comfort still, says death. Each strives your sadness to amuse. I warrant you have all the news. There's none, cries he, and if there were I've grown so deaf I could not hear. Nay, then, the specters stern rejoined. These are unjustifiable yearnings. If you are lame and deaf and blind, you've had your three sufficient warnings. So come along, no more will part, he said, and touched him with his dart. And now old Dobbson, turning pale, yields to his fate. So ends my tale. The story begins with a devoted wife. While eagerly man calls life's flowers, with all his faculties intent, of pleasures still insatiate, death comes and overpowereth him. While eagerly man calls life's flowers. This doctoral instruction was given by the teacher while dwelling in Savati. And it was concerning a woman called husband-honorer. The affair began in the heaven of the sweet of the thirty-three. They say that a god of that heaven named Garland Werer went to his pleasure grounds in company with a thousand celestial nymphs. Five hundred of these goddesses ascended trees and threw down flowers, while five hundred picked up the flowers that were thrown down, and decked the god therewith. One of these goddesses, while in the bow of a tree, fell from existence, her body vanished like the flame of a lamp. Then she was conceived in a high-caste family of Savati, and was born with the reminiscence of her previous existences. And, saying to herself, I am the wife of the god Garland Werer, and she made offerings of perfumes, garlands, and the like, with the prayer that in her next rebirth she might again be with her husband. And when at the age of sixteen years she married into another family, with ticket food and fortnightly food, she continued to give alms, saying, May this prove efficacious in bringing about my rebirth with my husband. Thereupon the priest gave her the name of Husband-Honorer, for they said, She works early and late, and her only desire is for her husband. Husband-Honorer continually took care of the hall where the priests sat. She brought forward the drinking water and spread out the mats to sit on. And when other people were desirous of giving ticket food and other alms, they would bring it to her and say, Dear Lady, prepare this for the congregation of the priests. And by going to and fro in this manner she acquired the fifty-six salutary qualities, all at one time. Then she conceived, and at the end of ten lunar months she brought forth a son. And when he was old enough to walk, another until she had four sons. One day, after she had given alms and offerings, and had listened to the doctrine and kept the precepts, she died towards nightfall from a sudden disease and was reborn into the presence of her husband. The other goddesses had continued to deck the god throughout the whole interval. We have not seen you since morning, said the god, where have you been? In existence, my lord. Are you an earnest? It was precisely so, my lord. Where were you born? In Savati, in a family of high caste. How long were you there? My lord, at the end of ten months I eschewed from my mother's womb, and at the age of sixteen years I married into another family. And having borne four sons and having given gifts and done meritorious deeds, with the prayer that I might again be with you, I have been born into your presence. How long is the life of men? Only a hundred years? Is that all? Yes, my lord. If that is the length of life to which men are born, pray now. Do they pass the time asleep and reckless, or do they give gifts and do other meritorious deeds? For mankind, my lord, men are always reckless, as if they were born into a life of incalculable number of years, and were never to grow old and die. At this the God Garland where it became exceedingly agitated. Men it appears are born to a life of only one hundred years, yet they recklessly lie down and sleep away their time. When will they ever get free from misery? A hundred of our years make one day and night of the gods of the sweet of the thirty-three, thirty such days and nights their month, and twelve such months their year, and the length of their lives is a thousand such celestial years, or in human notation thirty-six million years. Thus for that God not one day has passed, but like a moment had the interval seemed to him, and thus he thought, recklessness for short-lived men is extremely unsuitable. On the next day, when the priest entered the village, they found the hall had not been looked after, and mats had not been spread, and drinking water had not been placed, and they inquired, where is husband-honorer? Revered sir, how could you expect to see her? Yesterday after your worship had eaten and departed, she died at Eventide. When the priests had heard this, the unconverted among them calling to mind their benefactions were unable to restrain their tears, while those in whom the had come to an end their elements of being agitated. After breakfast they returned to the monastery and made inquiry of the teacher. Revered sir, husband-honorer worked early and late doing many kinds of meritorious deeds and prayed only for our husband. Now she is dead. Where pray has she been reborn? With her husband, oh priests. But revered sir, she is not with her husband. Oh priests, it was not this husband she was praying for. She had a husband named Garland Werer, a god of the sweet of the 33, and fell from that existence while he was decorating himself with flowers. Now she has returned and been born again at his side. Revered sir, is it really so? Assuredly, oh priests. Alas, revered sir, how very short is the life of all creatures. In the morning she waited upon us and in the evening a disease attacked her and she died. Assuredly, oh priests, said the teacher, the life of creatures is indeed short. And thus it is that death gets creatures into its power and drags them away howling and weeping and still unsated in their senses and lusts. So saying he pronounced the following stanza while eagerly man culls life's flowers with all his faculties intent of pleasure still in satiate. Death comes and overpowereth him. End of chapter The Devoted Wife This recording is in the public domain. Read by Alan Davis Drake Some redfish have I, seven in all. This was related by the teacher while dwelling in Jetavana Monastery and it was concerning a donation of all the requisites to the Congregation of the Priests. It seems that a householder of Savati prepared to offer a gift to the priest. It seems that a householder of Savati prepared a donation of all the requisites for the Buddha and for the Order. At the door of his house he had a pavilion built and gotten ready and having invited the Buddha and the Congregation of the Priests he made them sit down on costly seats which had been spread for them in the pavilion and gave them an excellent repast of savoury dishes. Then he invited them again for the next day and again for the next until he had invited them seven times and on the seventh day he made the donation of all the requisites to the Buddha and to 500 Priests. At the end of the breakfast the teacher returned thanks and said layman it is fitting that you thus manifest a hearty zeal for this armsgiving was also the custom of the wise of old time. For the wise of old time surrendered their own lives to chance suppliance and gave their own flesh to be eaten. Then at the request of the householder he related the bygone occurrence. Once upon a time when Brahmadatta was ruling at Benares the future Buddha was born as a hare and dwelt in a wood. Now on one side of this wood was a mountain, on another a river and on another a border village. And there were three other animals that were his comrades a monkey, a jackal and an otter. These four wise creatures dwelt together catching their prey each in his own hunting ground and at night resorting together and the wise hare would exhort the other three and teach them the doctrine saying give arms, keep the precepts and observe fast days. Then the three would approve of his admonition and go each to his own layer in the thicket and spend the night. Time was going by in this manner when one day the future Buddha looked up into the sky and saw the moon and perceived that the next day would be fast day. Then said he to the others tomorrow is fast day do you three keep the precepts and observe the day and as arms given while keeping the precepts bring great reward if any suppliants present themselves give them to eat of your own food. Very well said they and passed the night in their layers. On the next day the otter started out early and went to the banks of the Ganges to hunt for prey. Now a fisherman had caught seven red fish and strung them on a vine and buried them in the sand on the banks of the Ganges and had then gone on downstream catching fish as he went. The otter smelt the fishy odour and scraping away the sand perceived the fish and drew them out. Then he called out three times does anyone own these? And when he saw no owner he bit hold of the vine with his teeth and drew them to his lair in the thicket. There he lay down remembering that he was keeping the precepts and thinking I will eat these at the proper time. And the jackal also went out to hunt for prey and found in the hut of a field watcher two spits of meat and one iguana and a jar of sour cream. Then he called out three times. Does anyone own these? And when he saw no owner he placed the cord that served as a handle for the jar of sour cream about his neck took hold of the spits of meat and of the iguana with his teeth and brought them home and placed them in his lair in the thicket. Then he lay down remembering that he was keeping the precepts and thinking I will eat these at the proper time. And the monkey also entering the forest fetched home a bunch of mangoes and placed them in his lair in the thicket Then he lay down remembering that he was keeping the precepts and thinking I will eat these at the proper time. The future Buddha however remained in his thicket thinking at the proper time I will go out and eat dabba grass. Then he thought if any suppliants come they will not want to eat grass and I have no sesame, rice or other such food if any suppliant comes I will give him of my own flesh. Such fireiness of zeal in keeping the precepts caused the marble throne of Saka to grow hot. Then looking carefully Saka discovered the cause and proposed to himself to try the hair and disguised as a Brahmin he went first to the lair of the otter Brahmin, why stand you there said the otter said he, panned it if I could but get something to eat I would keep fast day vows of a monk very well said the otter I will give you food and he addressed him with the first stanza some red fish have I seven in all found stranded on the river bank all these are my own come eat and dwell within this wood I will return a little later said the Brahmin let the matter rest until tomorrow then he went to the jackal and the latter also asking why stand you there the Brahmin answered the same as before very well said the jackal I will give you some food and he addressed him with the second stanza a watchman guards the field close by his supper have I taken away two spits of meat, iguana one one dish of butter clarified all these are Brahmin are my own come eat and dwell within this wood I will return a little later said the Brahmin let the matter rest until tomorrow then he went to the monkey and the latter also asking why stand you there the Brahmin answered the same as before very well said the monkey I will give you some food and he addressed him with the third stanza ripe mangoes water clear and cold and cool and pleasant woodland shade all these are Brahmin are my own come eat and dwell within this wood I will return a little later said the Brahmin let the matter rest until tomorrow then he went to the wise hare and he also asking why stand you there the Brahmin answered the same as before the future Buddha was delighted Brahmin he said you have done well in coming to me for food today I will give arms such as I never gave before and you will not have broken the precepts by destroying life go my friend and gather wood and when you have made a bed of coals come and tell me I will sacrifice my life by jumping into the bed of live coals and as soon as my body is cooked do you eat of my flesh and perform the duties of a monk and he addressed him with the fourth stanza the hare no seed of sesame doth own nor beans nor winnowed rice but soon my flesh this fire shall roast then eat and dwell within this wood when Saka heard this speech he made a heap of live coals by his superhuman power and came and told the future Buddha the latter rose from his couch of dabba grass and went to the spot and saying if there are any insects in my fur I must not let them die he shook himself three times then throwing his whole body into the jaws of his liberality he jumped into the bed of coals as delighted in mind as a royal flamingo when he alights in a cluster of lotuses the fire however was unable to make hot so much as a hare poor of the future Buddha's body he felt as if he had entered the abode of cold above the clouds then addressing Saka he said Brahman the fire you have made is exceeding cold and is not able to make hot so much as a hare poor of my body what does it mean Pandit I am no Brahman I am Saka come to try you Saka your efforts are useless for if all beings who dwell in the world were to try me in respect of my liberality they would not discover in me any unwillingness to give thus the future Buddha thundered wise hare said then Saka let your virtue be proclaimed to the end of this world cycle and taking a mountain he squeezed it and with the juice drew the outline of a hare in the disc of the moon then in that wood and in that thicket he placed the future Buddha on some tender dabba grass and taking leave of him departed to his own celestial abode and these four wise creatures lived happily and harmoniously and kept the precepts and observed fast days and passed away according to their deeds when the teacher had given this instruction he expounded the truth and identified the characters of the birth story at the close of the exposition of the truths and given all the requisites became established in the fruit of conversion in that existence the other was Hananda the jackal was Mogallana the monkey was Sariputa or the wise hare was I myself End of Chapter 16 Recording by Andrew Macbeth Chapter 17 of Buddhist Writings This is a LibriVox recording All LibriVox recordings are in the public domain For more information or to volunteer please visit LibriVox.org Buddhist Writings Translated by Henry Clark Warren Chapter 17 The Way of Purity Translated from the Vizuri Maga Chapter 1 Therefore has the Blessed One said What man has conduct, guardeth, and hath wisdom and thoughts and wisdom traineth well the strenuous and the able priest he disentangles all this snarl When it is said hath wisdom there is meant a wisdom for which he does not need to strive for it comes to him through the power of his deeds in a former existence the strenuous and the able priest perseveringly by means of the above mentioned heroism and intelligently through the force of his wisdom should he guard his conduct and train himself in the chiescence and insight indicated by the words thoughts and wisdom Thus does the Blessed One reveal the way of purity under the heads of conduct, concentration, and wisdom thus does he indicate the three disciplines a thrice noble religion the advent of the threefold knowledge etc the avoidance of the two extremes and the adoption of the middle course of conduct the means of escape from the lower and other states of existence the threefold abandonment of the corruptions the three hostilities the purification from the three corruptions and the attainment of conversion and of the other degrees of sanctification and how by conduct is indicated the discipline in elevated conduct by concentration the discipline in elevated thoughts and by wisdom the discipline in elevated wisdom by conduct again is indicated the nobleness of this religion in its beginning the fact that conduct is the beginning of this religion appears from the passage what is the first of the meritorious qualities purity of conduct and again from that other which begins by saying it is the non-performance of any wickedness and it is noble because it entails no remorse or other like evils by concentration is indicated its nobleness in the middle the fact that concentration is the middle of this religion appears from the passage which begins by saying it is richness in merit it is noble because it brings one into the possession of the magical powers and other blessings by wisdom is indicated its nobleness at the end the fact that wisdom is at the end of this religion appears from the passage to cleanse and purify the thoughts to this the holy buddhist teach and from the fact that there is nothing higher than wisdom it is noble because it brings about imperturbability whether in respect of things pleasant or unpleasant as it is said even as the dense and solid rock cannot be stirred by wind and storm even so the wise cannot be moved by voice of blame or voice of praise by conduct again is indicated the advent of the threefold knowledge for by virtuous conduct one acquires the threefold knowledge but gets no further by concentration is indicated the advent of the six high powers for by concentration one acquires the six high powers but gets no further by wisdom is indicated the advent of the four analytical sciences for by wisdom one acquires the four analytical sciences and in no other way by conduct again is indicated the avoidance of the extreme called sensual gratification by concentration the avoidance of the extreme called self-torture by wisdom is indicated the adoption of the middle course of conduct by conduct again is indicated the means of escape by lower states of existence by concentration the means of escape from the realm of sensual pleasure by wisdom the means of escape from every form of existence by conduct again is indicated the abandonment of the corruption through the cultivation of their opposing virtues by concentration the abandonment of the corruptions through their avoidance by wisdom the abandonment of the corruptions through their extirpation by conduct again is indicated hostility to corrupt acts, by concentration the hostility to corrupt feelings, by wisdom the hostility to corrupt propensities, by conduct again is indicated the purification from the corruption of bad practices, by concentration the purification from the corruption of desire, by wisdom the purification from the corruption of heresy, and by conduct again is indicated the attainment of conversion and of once returning, by concentration the attainment of never-returning, by wisdom the attainment of saintship. For the converted are described as perfect in the precepts, as likewise the once-returning, but the never-returning as perfect in concentration, and the saint as perfect in wisdom. Thus are indicated the three disciplines, a thrice-noble religion, the advent of the threefold knowledge, etc., the avoidance of the two extremes, and the adoption of the middle course of conduct. The means of escape from the lower and other states of existence, the threefold abandonment of the corruptions, the three hostilities, the purification from the three corruptions, and the attainment of conversion, and of the other degree of sanctification, and not only these nine triplets, but also other similar ones. Now although this way of purity was thus taught under the heads of conduct, concentration, and wisdom, and of the many good qualities comprised in them, yet this with excessive conciseness, and as consequently many would fail to be benefited, we here give its exposition in detail. End of Chapter 17 Chapter 18 of Buddhist Writings This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Buddhist Writings. Translated by Henry Clark Warren. Chapter 18. Concentration. Number 1. Translated from the Vizuri Maga. Chapter 3. What is concentration? Concentration is manifold and various, and an answer which attempted to be exhaustive, would both fail of its purpose, and tend to still greater confusion. Therefore we will confine ourselves to the meaning here intended and say, Concentration is an intentness of meritorious thoughts. Number 2. Translated from the Anagutara Nikaya. 3.88. And what opriests is the discipline in elevated concentration? Whenever opriests, a priest having isolated himself from sensual pleasures, having isolated himself from demeritorious traits, and still exercising reasoning, still exercising reflection, enters upon the first trance, which is produced by isolation and characterized by joy and happiness. When, through the subsidence of reasoning and reflection, and still retaining joy and happiness, he enters upon the second trance, which is an interior tranquilization and intentness of thoughts, and is produced by concentration. When, through the pailing of joy, indifferent, contemplative, conscious, and in the experience of bodily happiness, that state which eminent men describe when they say indifferent, contemplative, and living happily, he enters upon the third trance. When, through the abandonment of happiness, through the abandonment of misery, through the disappearance of all antecedent gladness and grief, he enters upon the fourth trance, which has neither misery nor happiness, but is contemplation as refined by indifference. This opriests is called the discipline in elevated concentration. 3. What advantage opriests is gained by training in chiescence? 4. The thoughts are trained. And what advantage is gained by the training of the thoughts? Passion is abandoned. End of Chapter 18 Chapter 19 of Buddhist Writings This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Buddhist Writings, translated by Henry Clark Warren Chapter 19 The Conversion of Animals Reflection on the Buddha Translated from the Vizuri Maga Chapter 7 The Blessed One, moreover, was the teacher, because he gave instruction also to animals. These, by listening to the doctrine of the Blessed One, became destined to conversion, and in the second or third existence would enter the paths. The frog who became a god is an illustration. As tradition relates, the Blessed One was teaching the doctrine to the inhabitants of the town of Kampa on the banks of Lake Gagara, and a certain frog, at the sound of the Blessed One's voice, obtained the mental reflex. And a certain cowherd, as he stood leaning on his staff, pinned him down fast by the head. The frog straightway died, and like a person awaking from sleep, he was reborn in the heaven of the 33, in a golden palace, 12 leagues in length. And when he beheld himself surrounded by throngs of hours, he began to consider, to think that I should be born here, I wonder whatever I did to bring me here. And he could perceive nothing else than that he had obtained the mental reflex at the sound of the voice of the Blessed One. And straightway he came with his palace, and worshipped at the feet of the Blessed One. And the Blessed One asked him, Who is it worships at my feet and flames with glorious magic power, and in such sweet and winning guise lights up the quarters all around? A frog was I in former times, and wandered in the waters free, and while I listened to thy law, a cowherd crushed me, and I died. Then the Blessed One taught him the doctrine, and the conversion of 84,000 living beings took place, and the frog, who had become a God, became established in the fruit of conversion, and with a pleased smile on his face departed. End of Chapter 19 Chapter 20 of Buddhist Writings This is a LibriVox recording, or LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Natalia Forrest. Buddhist Writings Translated by Henry Clark Warren Chapter 20 Love for Animals Sublime State of Friendliness Translated from the Kula Vaga Now at that time, a certain priest had been killed by the bite of a snake, and when they announced the matter to the Blessed One, he said, Surely now, O priests, that priest never suffused the four raw families of the snakes with his friendliness. For if, O priests, that priest had suffused the four raw families of the snakes with his friendliness, that priest, O priests, would not have been killed by the bite of a snake. And what are the four raw families of the snakes? The Virurapakas are a raw family of snakes. The Arrapathas are a raw family of snakes. The Chapyaputas are a raw family of snakes. The Kanongottamakas are a raw family of snakes. Surely now, O priests, that priest did not suffuse the four raw families of the snakes with his friendliness. For surely, O priests, if that priest had suffused the four raw families of the snakes with his friendliness, that priest, O priests, would not have been killed by the bite of a snake. I enjoy, O priests, that you suffused these four raw families of the snakes with your friendliness. Now you sing a song of defence for your protection and safeguard. After this manner, O priests, shall you sing? The Virurakas, I love them all. The Arrapathas too I love. Chapyaputas, I love them too. And all Kanongottamakas. Creatures without feet have my love. And likewise those that have two feet, and those that have four feet I love, and those two that have many feet. May those without feet harm me not, and those with two feet cause no harm. May those with four feet harm me not, nor those who many feet possess. Let creatures all, all things that live, all beings of whatever kind, see nothing that will bode them ill, may not of evil come to them. Infinite is the Buddha, infinite the doctrine, infinite the order, finite are creeping things. Snakes, scorpions, centipedes, spiders, lizards, and mice. I have now made my protection, and sung my song of defence. Let all living beings retreat. I revere the blessed one and the seven supreme Buddhas. Recording by Bologna Times Thus, have I heard, on a certain occasion the blessed one was dwelling at Rajagaka, in Bamboo Grove, in Kalandika-Nivpa, and at the time the venerables Reputta and the venerable Magalena the Great were dwelling in the monastery called Pigeon Glen. Now a chance that the venerables Reputta, on a moonlight night, was seated under the open sky, with freshly shaven head, and in a state of trance. And a chance the two demons, who were comrades, were passing on some errand from the northern quarter of the heavens to the southern. And these demons saw the venerable Reputta, and on the moonlight night, seated under the open sky, with freshly shaven head, and at the side of him the first demon spoke to the second demon as follows. It occurs to me, comrade, that it would be a fine plan to give this monk a blow on the head. Hearing this, the second demon replied, Enough of that, comrade, do not attack the monk. Great, o comrade, is the monk of great magical power and very mighty. And a second time the first demon spoke to the second demon as follows. It occurs to me, comrade, that it would be a fine plan to give this monk a blow on the head. And a second time the second demon replied, Enough of that, comrade, do not attack the monk. Great, o comrade, is the monk of great magical power and very mighty. And a third time the first demon spoke to the second demon as follows. It occurs to me, comrade, that it would be a fine plan to give this monk a blow on the head. And a third time the second demon replied, Comrade, is the monk of great magical power and very mighty. Then the first demon, not heeding what the other demon said, gave the venerable sripate a blow on the head. With such a blow one might fell an elephant, seven or seven and a half cubits high, or might split a mountain peak. Thereupon, with a cry, I am burning, I am burning! The demon fell from where he stood into hell. And the venerable Magalena the Great, with his divinely clear vision surpassing that of men, saw the demon give the venerable sripate the blow on the head. And when he had seen it, he drew near to where the venerable sripate was, and, having drawn near, he spoke to the venerable sripate as follows. Are you comfortable, brother? Are you doing well? Does nothing trouble you? I am comfortable, brother Magalena. I am doing well, brother Magalena, but my head troubles me a little. O wonderful it is, brother sripata! O marvelous is it, brother sripata! How great is the magical power, and how great is the might of the venerable sripata! Just now, brother sripata, a certain demon gave you a blow to on the head. And a mighty blow it was. With such a blow one might fell an elephant, seven or seven and a half cubits high, or might split a mountain peak. But the venerable sripata only says thus, I am comfortable, brother Magalena. I am doing well, brother Magalena, but my head troubles me a little. O wonderful it is, brother Magalena! O marvelous is it, brother Magalena! How great is the magical power, and how great is the might of the venerable Magalena that he should see any demon at all! I, however, have not seen so much as a mud sprite. Now, the blessed one, with his divinely clear hearing surpassing that of men, heard the above conversation between these two elephants among men. Then the blessed one, on learning of this occurrence on that occasion, breathed forth the solemn utterance. The man whose mind, like to a rock, unmoved stands and shaketh not, which no delights can err in flame, or provocations rouse to wrath, o whence can trouble come to him, who thus hath nobly trained his mind. Thus have I heard. On a certain occasion the blessed one was dwelling at Sabati in Jetavana Monastery, in Anathapindikas Park. Then the blessed one, having put on his tunic in the morning, and taken his bowl and his robes, entered Sabati for arms. Then a great number of priests do near to where the venerable Ananda was, and having drawn near, they spoke to the venerable Ananda as follows. It is a long time, brother Ananda, since we listen to a doctrinal discourse from the mouth of the blessed one. Come, brother Ananda, let us obtain an opportunity to listen to a doctrinal discourse from the mouth of the blessed one. Well then, venerable sirs, draw near to the monastery of Ramaka, the Brahman, for chance you may obtain an opportunity to listen to a doctrinal discourse from the mouth of the blessed one. Yes, brother, said the priests, to the venerable Ananda in a sense. Then the blessed one, when he had gone the rounds for arms in Sabati, returned from his begging and after breakfast addressed the venerable Ananda. Let us go hence, Ananda, and to Eastern Monastery, and to the storied mansion of Megara's mother who will draw near for our noonday rest. Yes, revered sir, said the venerable Ananda to the blessed one in a sense. Then the blessed one, in company with the venerable Ananda, drew near to Eastern Monastery and to the storied mansion of Megara's mother for his noonday rest. Then the blessed one, in the afternoon, rose from meditation and addressed the venerable Ananda. Let us go hence, Ananda, and to Eastern Tank will we draw near to bath our lambs. Yes, revered sir, said the venerable Ananda to the blessed one in a sense. Then the blessed one, in company with the venerable Ananda, drew near to Eastern Tank to bathe his lambs, and having bathed his lambs in Eastern Tank and come up out of the water, he stood with but a single garment on, drying his lambs. Then the venerable Ananda spoke to the blessed one as follows. Revered sir, here is the Monastery of Rammaka, the Brahmin, but a short way off. Delightful revered sir, is the Monastery of Rammaka, the Brahmin, enchanting revered sir, is the Monastery of Rammaka, the Brahmin. Revered sir, they let the blessed one be so kind as to draw near to where the Monastery of Rammaka, the Brahmin is. And the blessed one consented by his silence. Then the blessed one drew near to where the Monastery of Rammaka, the Brahmin, was. Now at that time a great number of priests were seated in the Monastery of Rammaka, the Brahmin, engaged in doctrinal discourse. Then the blessed one stood outside in the entrance porch, and awaited the end of the discourse. Then the blessed one, when he perceived that the discourse had come to an end, coughed and rattled the bolt of the door. And the priests opened the door for the blessed one. Then the blessed one entered the Monastery of Rammaka, the Brahmin, and sat on the seat that was spread for him. And when the blessed one had sat down, he addressed the priests. What, oh priests, was the subject of the pleasant meeting? And what the discourse you were holding? Revenant sir, our doctrinal discourse was concerning the blessed one, and then the blessed one arrived. Well said, oh priests, this, oh priests, is worthy of you as youths of good family, who have through faith retired from the household life to the houseless one, that ye sit together in doctrinal discourse. Oh priests, one of two things should you do when you meet together, either hold doctrinal discourse or maintain a noble silence. There are two cravings, oh priests, noble one and ignoble one. And what, oh priests, is the ignoble craving? We may have, oh priests, the case of one who, himself subject to birth, craves what is subject to birth, himself subject to old age, craves what is subject to old age, himself subject to disease, craves what is subject to disease, himself subject to death, craves what is subject to death, himself subject to sorrow, craves what is subject to sorrow, himself subject to corruption, craves what is subject to corruption. And what, oh priests, should one consider a subject to birth? Wife and child, oh priests, are subject to birth. Slaves, male and female are subject to birth. Goats and sheep are subject to birth. Falls and pigs are subject to birth. Elephants, cattle, horses and mares are subject to birth. Gold and silver are subject to birth. All the substratas of being, oh priests, are subject to birth. And enveloped, besotted, and immersed in them, this person, himself subject to birth, craves what is subject to birth. And what, oh priests, should one consider a subject to old age? Subject to disease, subject to death, subject to sorrow, subject to corruption. Wife and child, oh priests, are subject to corruption. Slaves, male and female, are subject to corruption. Goats and sheep, are subject to corruption. Falls and pigs, are subject to corruption. Elephants, cattle, horses and mares are subject to corruption. Gold and silver are subject to corruption. All the substratas of being, oh priests, are subject to corruption. And enveloped, besotted, and immersed in them, this person, himself subject to corruption, craves what is subject to corruption. This, oh priests, is the ignoble craving. And what, oh priests, is the noble craving. We may have, oh priests, the case of one who, himself subject to birth, perceives the wretchedness of what is subject to birth, and craves the incomparable security of a nirvana, free from birth. Himself subject to old age, subject to disease, subject to death, subject to sorrow, subject to corruption, perceives the wretchedness of what is subject to corruption, and craves the incomparable security of a nirvana, free from corruption. This, oh priests, is the noble craving. Now, I, oh priests, before my buddhahship, being not yet a buddha, but a future buddha, myself subject to birth, craved what was subject to birth, myself subject to old age, craved what was subject to old age, myself subject to disease, craved what was subject to disease, myself subject to death, craved what was subject to death, myself subject to sorrow, craved what was subject to sorrow, myself subject to corruption, craved what was subject to corruption. And it occurred to me, oh priests, as follows. Why, myself subject to the birth. Do I crave what is subject to birth? Myself subject to old age. Do I crave what is subject to old age? Myself subject to disease. Do I crave what is subject to disease? Myself subject to death. Do I crave what is subject to death? Myself subject to sorrow. Do I crave what is subject to sorrow? Myself subject to corruption. Do I crave what is subject to corruption? What if now, myself subject to birth, and perceiving the wretchedness of what is subject to birth, I were to crave the incomparable security of a nirvana free from birth? Myself subject to old age? Myself subject to disease? Myself subject to death? Myself subject to sorrow? Myself subject to corruption? I were to crave the incomparable security of a nirvana free from corruption? Subsequently, oh priests, although of tender age, with the black hair of a lad, and in the heyday of my youth, and just entering on my prime, and although my mother and my father were unwilling, and tears streamed from their eyes, I had my hair and my beard shaved off, and put on yellow garments, and retired from the household life to the houseless one. And having thus retired from the world, and craving the summon-bonem, the incomparable peaceful state, I do near to where Alaraka'alama was, and having grown near, I spoke to Alaraka'alama as follows. Brother Ka'alama, I would like to lead the religious life under your doctrine and discipline. When I had thus spoken, oh priests, Alaraka'alama spoke to me as follows. Let your venerable worship do so, such as this doctrine, that in no long time an intelligent man can learn for himself, and live in the possession of all that his master has to teach. Then, oh priests, in no long time I quickly acquired that doctrine, and I, oh priests, and others with me, by a mere lip-profession, and a mere verbal assertion, claimed that we knew, and had perceived the true knowledge, and the orthodox doctrine, and it occurred to me, oh priests, as follows. It is not through mere faith in this doctrine that Alaraka'alama announces that he has learned it for himself, realized it, and lives in the possession of it. Alaraka'alama surely knows and perceives this doctrine. Then, oh priests, I do near to where Alaraka'alama was, and having grown near, I spoke to Alaraka'alama as follows. Brother Ka'alama, how far does this doctrine conduct, concerning which you announced that you have learned it for yourself, realized it, and entered upon it? When I had thus spoken of priests, Alaraka'alama announced that it conducted to the realm of nothingness, and it occurred to me, oh priests, as follows. Faith is not peculiar to Alaraka'alama, I also have faith. Heroism is not peculiar to Alaraka'alama, I also have heroism. Contemplation is not peculiar to Alaraka'alama, I also have contemplation. Wisdom is not peculiar to Alaraka'alama, I also have wisdom. What if now I were to strive for the realization of that doctrine, concerning which Alaraka'alama announces that he has learned it for himself, realized it, and lives in the possession of it? Then I, oh priests, in no long time quickly learned that doctrine for myself, realized it, and lived in the possession of it. Then I, oh priests, in no long time quickly learned that doctrine for myself, realized it, and lived in the possession of it. Then, oh priests, I do near to where Alaraka'alama was, and having drawn near, I spoke to Alaraka'alama as follows. Brother Ka'alama, is this as far as your doctrine conducts, concerning which you announced that you have learned it for yourself, realized it, and entered upon it? This brother is as far as the doctrine conducts, concerning which I announced that I have learned it for myself, realized it, and entered upon it. I also, brother, have learned this doctrine for myself, realized it, and live in the possession of it. How fortunate, brother, are we! What supreme good fortune, brother, is ours that we should light on such a co-religionist, as is your venerable worship. Thus to doctrine concerning which I announced that I have learned it for myself, realized it, and entered upon it, that doctrine you have learned for yourself, realized and live in the possession of. The doctrine which you have learned for yourself, realized and live in the possession of, concerning that doctrine I announced that I have learned it for myself, realized it, and entered upon it. Thus you know this doctrine, and I know this doctrine. You are the same as I am, and I am the same as you are. Come, brother, let us lead this following in common. Dasopriests, did Alaraka'alama my teacher take me his pupil, and make me every width, the equal of himself, and made me with very great honor. And it occurred to me, O priests, as follows. This doctrine does not lead to aversion, absence of passion, cessation, questions, knowledge, supreme wisdom, and nirvana, but only as far as the realm of nothingness. And I, O priests, did not honor that doctrine with my adhesion, and being averse to that doctrine, I departed on my journey. And craving, O priests, the summum bonum, the incomparable peaceful state, I drew near to where Uddaka, the disciple of Rama, was, and having drawn near, I spoke to Uddaka, the disciple of Rama, as follows. Brother, I would like to lead a religious life under your doctrine and discipline. When I had thus spoken, O priests, Uddaka, the disciple of Rama, spoke to me as follows. Let your venerable worship do so, such as this doctrine, that in no long time an intelligent man can learn for himself, realize, and live in the possession of it. Then, O priests, in no long time I quickly acquired that doctrine, and I, O priests, and others with me, by a mere lit profession and a mere verbal assertion, claimed that we knew and had perceived the true knowledge and the orthodox doctrine, and it occurred to me, O priests, as follows. It was not through mere faith in this doctrine that Rama announced that he had learned it for himself, realized it, and lived in the possession of it. Rama surely knew and perceived this doctrine. Then, O priests, I do near to where Uddaka, the disciple of Rama, was, and having drawn near, I spoke to Uddaka, the disciple of Rama, as follows. Brother, how far does this doctrine conduct, concerning which Rama made known that he had learned it for himself, realized it, and entered upon it. When I had thus spoken, O priests, Uddaka, the disciple of Rama, announced that it conducted to the realm of neither perception, nor yet non-perception. O priests, as follows. Faith is not peculiar to Rama. I also have faith. Heroism is not peculiar to Rama. I also have heroism. Contemplation is not peculiar to Rama. I also have contemplation. Concentration is not peculiar to Rama. I also have concentration. Wisdom is not peculiar to Rama. I also have wisdom. What if now I were to strive for that doctrine, concerning which Rama announced that he had learned it for himself, realized it, and lived in the possession of it? Then I, O priests, in no long time, quickly learned that doctrine for myself, realized it, and lived in the possession of it. Then, O priests, I drew near to where Uddaka, the disciple of Rama, was, and having drawn near, I spoke to Uddaka, the disciple of Rama, as follows. Brother, is this as far as the doctrine conducts, concerning which Rama announced that he had learned it for himself, realized, and entered upon it? I also, brother, have learned this doctrine for myself, realized it, and lived in the possession of it. How fortunate, brother, we are. What supreme good fortune, brother, is ours that we should light on such a co-religionist as is your venerable worship. Thus, the doctrine concerning which Rama announced that he had learned it for himself, realized it, and entered upon it? I also, brother, have learned this doctrine for myself, that doctrine you have learned for yourself, realized, and lived in the possession of, the doctrine which you have learned for yourself, realized, and lived in the possession of, concerning that doctrine Rama announced that he had learned it for himself, realized, and entered upon it? Thus, you know this doctrine, and Rama knew this doctrine. You are the same as Rama was, and Rama was the same as you are. Come, brother, lead this following. Thus, O priests, did Uddaka, the disciple of Rama, my co-religionist, teacher, and honor me with very great honor, and it occurred to me, O priests, as follows. This doctrine does not lead to aversion, absence of passion, cessation, questions, knowledge, supreme wisdom and nirvana, but only as far as to the realm of neither perception nor yet non-perception. And I, O priests, did not honor that doctrine with my adhesion, and being averse to that doctrine, and craving, O priests, the summum bonum, the incomparable peaceful state. I came in the course of my journey among the Margaret Hunts to Uruvela, the general's town. And there I perceived a delightful spot with an enchanting grove of trees, and a silvery flowing river, easy of approaching delightful, and a village nearby in which to beg. And it occurred to me, O priests, as follows. Truly delightful is the spot where the river flows by, easy of approaching delightful, and there is a village nearby in which to beg. Truly. Here is everything necessary for a youth of good family who is desirous of struggling. And there I settled down, O priests, as everything was suitable for struggling. And being O priests, myself subject to birth, I perceived the wretchedness of what is subject to birth, and craving the incomparable beauty of a nirvana free from birth. Myself subject to old age, I perceived the wretchedness of old age, myself subject to disease, I perceived the wretchedness of what is subject to disease, myself subject to death, I perceived the wretchedness of what is subject to death, myself subject to sorrow, I perceived the wretchedness of what is subject to sorrow, myself subject to corruption, I perceived the wretchedness Encraving the incomparable security of Nirvana free from corruption, I attained the incomparable security of Nirvana free from corruption. And the knowledge and insights sprang up within me. My deliverance is unshakable. This is my last existence. No more shall I be worn again. And it occurred to me, O priests, as follows. This doctrine, to which I have attained, is profound, recondite and difficult of comprehension. Good, excellent, and not to be reached by a mere reasoning, subtle and intelligible only twice. Mankind, on the other hand, is captivated and tranced, held spellbound by its lusts. And for as much as mankind is captivated and tranced, held spellbound by its lusts, it is hard for them to understand the law of dependence on assignable reasons. The doctrine of dependent origination, and it is also hard for them to understand how all the constituents of being may be made to subside, all the substrates of being be relinquished, and desire be made to vanish, an absence of passion, cessation and Nirvana be attained. If I were to teach that doctrine, others would fail to understand me, and my vexation and trouble would be great. Then, O priests, the following stances occurred to me, not heard of before, from anyone else. This doctrine, out of toil begot, I see it is useless to proclaim. Mankind's by lusts and hates enthralled, it is hopeless they should master it. Repugnant abstruse with it grew, deep subtl and beyond their kin. Then fatuettes live in clouds of lusts, and cannot for the darkness see. Thus, O priests, did I ponder, and my mind was disinclined to action, and to any proclaiming of the doctrine. Then, O priests, Brahma sahampati perceived what was in my mind, and took care to him as follows. Lo, the world is lost, this ruined. For the mind of the Tothagata, the same, the Supreme Buddha, is disinclined to action, and to any proclaiming of the doctrine. Then, O priests, Brahma sahampati, as quickly as a strong man, might stretch out his bent arm, or might draw in his outstretched arm, even so, having vanished from the Brahma world, appeared in my presence. Then, O priests, Brahma sahampati threw his upper garment over his shoulder, and, stretching out to me his joined palms, spoke as follows. Revenant sir, let the blessed one teach the doctrine, let the happy one teach the doctrine. There are some beings having but little moral defilement, and through not hearing the doctrine, they perish, some will be found to understand the doctrine. Thus, O priests, spoke Brahma sahampati, and having thus spoken, he continued as follows. The Maghadians, all hitherto a doctrine, impure, taught out by men themselves not spotless, then thou the door, that to the deathless leadeth, him let them here, with himself unspotted. As one who standeth on a rocky pinnacle, might dance with white extended view, behold mankind, climb though wise one, the top of doctrine's palace, and then gaze down serene on all the peoples, behold how all mankind is plunged in sorrow, and how old age and death have overwhelmed them. Rise thou, O hero, victor in the battle, O leader guiltless one, go amongst the nations, the doctrine, let the Buddha teach, some will be found to master it. Then I, O priests, perceiving the desire of Brahma, and having compassion on living beings, gazed over the world with the eye of a Buddha, and as I gazed over the world with the eye of a Buddha, I saw people of every variety, some having but little moral defilement, and some having great moral defilement, some of keen faculties and some of dull faculties, some of good disposition and some of bad disposition, some that were docile, and some that were not docile, and also some who saw the terrors of the hereafter, and of blameworthy actions, just as in a pond of blue lotuses, of water roses, or of white lotuses, some of the blossoms, which have sprung up and grown in the water, do not reach the surface of the water, but grow under water, some of the blossoms, which have sprung up and grown in the water, are even with the surface of the water, and some of the blossoms, which have sprung up and grown in the water, shoot up above the water, and are not touched by the water, in exactly the same way, O priests, as I gazed over the world with the eye of a Buddha, I saw people of every variety, some having but little moral defilement, and some having great moral defilement, some of keen faculties and some of dull faculties, some of good disposition and some of bad disposition, some that were docile, and some that were not docile, and also some who saw the terrors of the hereafter, and of blameworthy actions, and when I had seen this, O priests, I addressed Brahma Sahantati in the following stanza, let those who year to hear come give me credence, follow the door stands open to the deadless, O Brahma, to us because I feared in eyes that I was low to tell mankind the doctrine, then O priests, thought Brahma Sahantati, the blessed one has granted my request to teach the teacher doctrine, and saluting me he turned his right side towards me, and straight away disappeared, then O priests, it occurred to me as follows, to whom had I best teach the doctrine first, who would quickly comprehend this doctrine, then O priests, it occurred to me as follows, here is this Alaraka Alama, who's learned, skilled, intelligent, and has long been a person having but little defilement, what if I teach the doctrine to Alaraka Alama first, he'd quickly comprehend this doctrine, then O priests, a deity announced to me, reverend sir, Alaraka Alama is dead these seven days, also in me the knowledge sprang up, Alaraka Alama is dead these seven days, then O priests, it occurred to me as follows, an herbal man was Alaraka Alama, surely if he could have heard this doctrine, he would quickly have comprehended it, then O priests, it occurred to me as follows, to whom and I best teach the doctrine first, who would quickly comprehend this doctrine, then O priests, it occurred to me as follows, here is this Uddaka, the disciple of Rama, who's learned, skilled, intelligent, and has long been a person having but little defilement, what if I teach the doctrine to Uddaka, the disciple of Rama first, he would quickly comprehend this doctrine, then O priests, a deity announced to me, reverend sir, Uddaka, the disciple of Rama died yesterday at nightfall, also in me O priests, the knowledge sprang up, Uddaka, the disciple of Rama, died yesterday at nightfall, then O priests, it occurred to me as follows, an herbal man was Uddaka, the disciple of Rama, surely if he could have heard this doctrine, he would quickly have comprehended it, then O priests, it occurred to me as follows, to whom and I best teach the doctrine first, who would quickly comprehend this doctrine, then O priests, it occurred to me as follows, of great service has this band of five priests been, who waited upon me while I devoted myself to the struggle, what if I teach the doctrine to the band of five priests first, then O priests, it occurred to me as follows, where does the band of five priests dwell at present, and I O priests, with my divine clear vision, surpassing that of men, saw the band of five priests dwelling at Benares in the dear park Isipatana, then O priests, having dwelt at Urvela as long as I wished, I proceeded on my wanderings in the direction of Benares, and Upaka, an ecstasetic, beheld me proceeding along the highway between the Bothrian Gaia, and having seen me, he spoke to me as follows, Placid brother, are all your organs of sense, clear and bright as the color of your skin? To follow whom, brother, did you retire from the world? Who is your teacher, and whose doctrine do you approve? When O priests, Upaka, the naked ascetic had thus spoken, I addressed him in the following stances. All conquering have I now become all-knowing, untainted by the elements of being. I've left all things and freed through thirst's destruction, all wisdom's mind. What teacher should I follow? I have no teacher anywhere, my equal knower can be found. In all the worlds with all its gods, no one to rival me exists. The saintship verily I've gained. I am the teacher unsurpassed, I am the Buddha, sole supreme, las fires quenched, nirvana gained. To found the doctrines, reign I seek, Benares, chief of Kashi's towns. And for this blinded world I'll cause the drum of debtlessness to beat. Which is as much as to say, brother, that you profess to be a saint, an immeasurable conqueror. Yeah, where the conquerors like to me, well rid of all the gravity, I've conquered every evil trait, thus Upaka, a conqueror I. You may be right, brother, replied Upaka, the naked ascetic. And shaking his head, he took another road and departed. Then, O priests, I proceeded on my wanderings from place to place and drew near to Benares to the dear park Isipatan, and to whence the band of five priests was. And, O priests, the band of five priests saw me approaching from afar. And, when they had seen me, they made an agreement among themselves, saying, Here, brethren, is the monk Gotama approaching, that luxurious fellow who gave up the struggle and devoted himself to a life of luxury. Let us not salute him, nor rise and go to meet him, nor relieve him of his bowl and his robe. We will merely spread a seat for him. He can then sit down if he's so inclined. But, O priests, as I gradually approached, the band of five priests found themselves unable to hold to their agreement, and, writing to meet me, one of them relieved me on my bowl and my robe, and another spread a seat for me, and another brought water for washing my feet. But, O priests, they addressed me by my name and by the title of brother. When, O priests, I noticed this, I spoke to the band of five priests as follows. O priests, address not the Tathagata by his name, nor by the title of brother, as ain't, O priests, is the Tathagata, a supreme Buddha. Give ear, O priests, the deathless has been gained, and I will instruct you and teach you the doctrine. If ye will do according to my instructions, in no long time and in the present life, ye shall learn for yourselves and shall realize and live in the possession of that highest good to which the holy life conducts, and for the sake of which you, too good family, so nobly retire from the household life to the houseless one. When I had thus spoken, O priests, the band of five priests said to me as follows, Brother Gautama, those practices of yours, that method of procedure, those stern austerities, did not enable you to transcend human limitations and attain to preeminence in full and sublime knowledge and insight. How then, now that you are luxurious and have given up the struggle and devoted yourself to a life of luxury, can you have transcended the human limitations and attained to preeminence in full and sublime knowledge and insight? When they had thus spoken, O priests, I said to the band of five priests as follows, O priests, the Tathagata is not luxurious and has not given up the struggle and devoted himself to a life of luxury. As ain't, O priests, is the Tathagata, a supreme Buddha. Give ear, O priests, the deathless has been gained and I will instruct you and teach you the doctrine. If ye will do according to my instructions, in no long time and in the present life, you should learn for yourselves and shall realize and live in the possession of that highest good to which the holy life conducts and for the sake of which you, so good family, so nobly retire from the household life to the houseless one. And the second time, O priests, I replied to the band of five priests. And the third time, O priests, the band of five priests spoke to me. When they had thus spoken, O priests, I replied to the band of five priests as follows. Confess, O priests, have I ever before spoken to you as I have done this day? Nay, verily, revenant sir. As ain't, O priests, is the Tathagata, a supreme Buddha. Give ear, O priests, the deathless has been gained and I will instruct you and teach you the doctrine. If ye will do according to my instructions, in no long time and in the present life, you shall learn for yourselves and shall realize and live in the possession of that highest good to which the holy life conducts and for the sake of which you, so good family, so nobly retire from the household life to the houseless one. And I, O priests, succeeded in winning over the band of five priests. And I, O priests, exalted two priests while three priests went for arms, and the foot which the three priests brought back from their begging grounds furnished subsistence for all as six. And I, O priests, exalted three priests while two priests went for arms. And the foot which the two priests brought back from their begging grounds furnished subsistence for all as six. Then, O priests, the band of five priests, thus exalted and instructed by me, themselves subject to birth, perceived the wretchedness of what is subject to birth, attained the incomparable security of an Ivana free from birth, themselves subject to old age, perceived the wretchedness of what is subject to old age, attained the incomparable security of an Ivana free from old age, themselves subject to disease, perceived the wretchedness of what is subject to disease, attained the incomparable security of an Ivana free from disease, themselves subject to death, perceived the the wretchedness of what is subject to death, attained in comparable security over involved free-from-death, themselves subject to sorrow, attained in comparable security over in Want-of-Free from sorrow, themselves subject to corruption, and craving the incompatible security of an Nirvana free from corruption, attaining the incompatible security of an Nirvana free from corruption, and the knowledge and the insights sprang up within them. Our deliverance is unshakable. This is our last existence. No more shall we be born again. There are five central pleasures, so priests, and what are the five? Forms, perceivable by the eye, delightful, pleasant, charming, lovely, accompanying with sensual pleasure and exciting passion. Sounds perceivable by the ear, delightful, pleasant, charming, lovely, accompanying with sensual pleasure and exciting passion. Odours perceivable by the nose, delightful, pleasant, charming, lovely, accompanying with sensual pleasure and exciting passion. Tastes perceivable by the tongue, delightful, pleasant, charming, lovely, accompanying with sensual pleasure and exciting passion, things tangible perceivable by the body, delightful, pleasant, charming, lovely, accompanying with sensual pleasure and exciting passion. These opriests are five sensual pleasures. All monks and brahmins opriests who partake of these sensual pleasures and are enveloped, besotted, immersed in them and perceive not their wretchedness and know not the way of escape. Of them is it to be understood as follows. They have lighted on misfortune, have lighted on destruction and are in the power of the wicked one. Just as if, opriests, a deer of the forest were to step into a snare and were to be caught by it. Concerning this deer it is to be understood as follows. It has lighted on misfortune, has lighted on destruction and is in the power of the hunter. When the hunter shall come, it will not be able to make its escape, in exactly the same way, opriests. All monks and brahmins who partake of these sensual pleasures and enveloped, besotted and immersed in them perceive not their wretchedness and know not the way of escape. Of them it is to be understood as follows. They have lighted on misfortune, have lighted on destruction and are in the power of the wicked one. On the other hand, opriests, all monks and brahmins who partake of these sensual pleasures and are not enveloped, besotted and immersed in them. But perceive their wretchedness and know the way of escape. Of them it is to be understood as follows. They have not lighted on misfortune, have not lighted on destruction and are not in the power of the wicked one. Just as if, opriests, a deer of the forest were to step into a snare and were not to be caught by it. Concerning this deer it is to be understood as follows. It has not lighted on misfortune, has not lighted on destruction and is not in the power of the hunter. When the hunter shall come it will be able to make its escape. In exactly the same way, opriests, all monks and brahmins who do not partake of these sensual pleasures and not enveloped, nor besotted nor immersed in them perceive their wretchedness and know the way of escape. Of them it is to be understood as follows. They have not lighted on misfortune, have not lighted on destruction and are not in the power of the wicked one. Just as if, opriests, a deer of the forest were to roam the woods and mountain slopes, he can walk, stand, squat and lie down in confident security. And why? Because, opriests, he is out of the reach of the hunter. In exactly the same way, opriests, a priest having isolated himself from sensual pleasures, having isolated himself from the meritorious traits and still exercising reasoning, still exercising reflection, enters upon the first trance which is produced by isolation and characterised by joy and happiness. Of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through the subsidence of reasoning and reflection and still retaining joy and happiness, enters upon the second trance, which is an interior tranquilisation and intentness of the thoughts and is produced by concentration. Of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through the pailing of joy, indifferent, contemplative, conscious and inexperienced of bodily happiness, that state which eminent men describe when they say indifferent, contemplative and living happily, enters upon the third trance of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through the abandonment of happiness, through the abandonment of misery, through the disappearance of all antecedent gladness or grief, enters upon the fourth trance, which has neither misery nor happiness, but is contemplation as refined by indifference. Of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through having completely overpassed all perceptions of form, through the perishing of perceptions of inertia, and through ceasing to dwell on perceptions of diversity, says to himself, space is infinite, and dwells in the realm of the infinity of space, or such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through having completely overpassed the realm of the infinity of space, says to himself, consciousness is infinite, dwells in the realm of the infinity of consciousness, or such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through having completely overpassed the realm of the infinity of consciousness, says to himself, nothing exists, and dwells in the realm of nothingness, of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through having completely overpassed the realm of nothingness, dwells in the realm of neither perception nor yet non-perception, of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one. But again, opriests, a priest, through having completely overpassed the realm of neither perception nor yet non-perception, arrives at the cessation of perception and sensation, and before the clear vision of wisdom, all his depravity wastes away, of such a priest, opriests, it is said, he has blinded Mara, made useless the eye of Mara, gone out of sight of the wicked one, and passed beyond all adhesion to the world. He walks, stands, squats, and lies down in confident security, and why? Because, opriests, he is out of the reach of Mara. Thus spake the blessed one, and the delighted priests applauded the speech of the blessed one, the noble craving sermon. End of chapter 22. Recording by Monsbrew, Helsingfors, Finland