 CHAPTER 6 THE DEATH OF THE BUDDHA Then the blessed one addressed the venerable Ananda. Let us go hence Ananda to the further bank of the Hiranavat river, and to the city of Kusinir and the salt-free grove upavattana of the mallas we will draw near. Yes, reverend sir, said the venerable Ananda to the blessed one in ascent. Then the blessed one, accompanied by a large congregation of priests, drew near to the further bank of the Hiranavat river, and to the city of Kusinir and the salt-free grove upavattana of the mallas, and having drawn near, he addressed the venerable Ananda. Be so good Ananda as to spread me a couch with its head to the north between twin salt-trees. I am weary, Ananda, and wish to lie down. Yes, reverend sir, said the venerable Ananda to the blessed one in ascent, and spread the couch with its head to the north between twin salt-trees. Then the blessed one lay down on his right side after the manner of a lion, and placing foot on foot remained mindful and conscious. Now at that time the twin salt-trees had completely burst forth into bloom, though it was not the flowering season, and the blossoms scattered themselves over the body of the Thadkatha, and strewed and sprinkled themselves in worship of the Thadkatha. Begin note, Thadkatha is a term commonly used by the Buddha in referring to himself. Its meaning, like that of its Jaina equivalent, Tathagaya, possibly is, he who has arrived there, Tattra or Tath, that is to Emancipation or Nirvana. The sacred books of the East, Volume 13, page 82, Chalmers' Journal of the Royal Asiatic Society, 1898, page 113, takes it as, one who has come at the real truth. End note. Also heavenly erythrina flowers fell from the sky, and these scattered themselves over the body of the Thadkatha, and strewed and sprinkled themselves in worship of the Thadkatha. Also heavenly sandalwood powder fell from the sky, and this scattered itself over the body of the Thadkatha, and strewed and sprinkled itself in worship of the Thadkatha, and music sounded in the sky in worship of the Thadkatha, and heavenly choruses were heard to sing in worship of the Thadkatha. Then the blessed one addressed the venerable Ananda. The twin salt trees Ananda have completely burst forth into bloom, though it is not the flowering season, and the blossoms have scattered themselves over the body of the Thadkatha, and have strewn and sprinkled themselves in worship of the Thadkatha. Also heavenly erythrina flowers have fallen from the sky, and these have scattered themselves over the body of the Thadkatha, and have strewn and sprinkled themselves in worship of the Thadkatha. Although heavenly sandalwood powder has fallen from the sky, and this has scattered itself over the body of the Thadkatha, and has strewn and sprinkled itself in worship of the Thadkatha. Also music is sounding in the sky in worship of the Thadkatha, and heavenly choruses are heard to sing in worship of the Thadkatha. But it is not by all this Ananda that the Thadkatha is honored, esteemed, revered, or venerated. But the priest Ananda, or the priestess, or the lay disciple, or the female lay disciple, who shall fulfill all the greater and lesser duties, conducting himself with propriety, and in accordance with the precepts. By him is the Thadkatha honored, esteemed, revered, and worshiped with the best of worship. Accordingly Ananda, train yourselves, and fulfill all the greater and lesser duties, and conduct yourselves with propriety, and in accordance with the precepts. Now at that time the venerable Upavna was standing in front of the blessed one, and fanning him. Then the blessed one was harsh to the venerable Upavna, saying, step aside, O priest, stand not in front of me. Then it occurred to the venerable Ananda as follows. Here this venerable Upavna has for a long time been the body servant of the blessed one, and kept himself at his beck and call. Yet although his last moments are near, the blessed one is harsh to the venerable Upavna, saying, step aside, O priest, stand not in front of me. What prey was the reason, and what was the cause that the blessed one was harsh to the venerable Upavna, saying, step aside, O priest, stand not in front of me. Then the venerable Ananda spoke to the blessed one as follows. Reverend Sir, here this venerable Upavna has for a long time been the body servant of the blessed one, and kept himself at his beck and call. Yet although his last moments are near, the blessed one is harsh to the venerable Upavna, saying, step aside, O priest, stand not in front of me. Reverend Sir, what prey was the reason, and what was the cause that the blessed one was harsh to the venerable Upavna, saying, step aside, O priest, stand not in front of me. Ananda, almost all deities throughout ten worlds, have come together to behold the tattgatha. For an extent Ananda, of twelve leagues about the city Kusinir and the salt regrow upavattana of the mallas, there is not a spot of ground large enough to stick the point of a hair into that is not pervaded by powerful deities. And these deities Ananda are angered, saying, from afar have we come to behold the tattgatha. For but seldom and on rare occasions does a tattgatha, a saint and supreme Buddha arise in the world. And now tonight, in the last watch, will the tattgatha pass into Nirvana. But this powerful priest stands in front of the blessed one, concealing him, and we have no chance to see the tattgatha, although his last moments are near. Thus Ananda are the deities angered. What are the deities doing, reverend sir, whom the blessed one perceives? Some of the deities Ananda are in the air, with their minds engrossed by earthly things, and they let fly their hair and cry aloud, and stretch out their arms and cry aloud, and fall headlong to the ground, and roll to and fro, saying, all too soon will the blessed one pass into Nirvana. All too soon will the happy one pass into Nirvana. All too soon will the light of the world vanish from sight. Some of the deities Ananda are on the earth, with their minds engrossed by earthly things, and they let fly their hair and cry aloud, and stretch out their arms and cry aloud, and fall headlong on the ground, and roll to and fro, saying, all too soon will the blessed one pass into Nirvana. All too soon will the happy one pass into Nirvana. All too soon will the light of the world vanish from sight. But those deities, which are free from passion, mindful and conscious, bear it patiently, saying, transitory are all things. How is it possible that whatever has been born has come into being, and is organized and perishable, should not perish? That condition is not possible. Then the venerable Ananda entered the monastery, and leaning against the bolt of the door, he wept, saying, Behold, I am but a learner, and not yet perfect, and my teacher is on the point of passing into Nirvana, he who was so compassionate to me. Then the blessed one addressed the priests, Where are priests, says Ananda? Rev. Sir, the venerable Ananda has entered the monastery, and leaning against the bolt of the door, he weeps, saying, Behold, I am but a learner, and not yet perfect, and my teacher is on the point of passing into Nirvana, he who was so compassionate to me. Then the blessed one addressed a certain priest, saying, Go, O priest, and say to the venerable Ananda from me. The teacher called it thee, brother Ananda. Yes, Rev. Sir said the priest to the blessed one in a scent, and drew near to where the venerable Ananda was, and having drawn near, he spoke to the venerable Ananda as follows. The teacher called it thee, brother Ananda. Yes, Rev. Sir said the venerable Ananda to the priest in a scent, and drew near to where the blessed one was, and having drawn near, and greeted the blessed one, he sat down respectfully at one side, and the venerable Ananda, being seated respectfully at one side, the blessed one spoke to him as follows. Enough, Ananda, do not grieve nor weep. Have I not already told you, Ananda, that it is in the very nature of all things near and dear unto us, that we must divide ourselves from them, leave them, ever ourselves from them? How is it possible, Ananda, that whatever ever has been born has come into being, is organized and perishable, should not perish? That condition is not possible. For a long time, Ananda, have you waited on the Tadkatha with a kind, devoted, cheerful, single-hearted, unstinted service of body, with a kind, devoted, cheerful, single-hearted, unstinted service of voice, with a kind, devoted, cheerful, single-hearted, unstinted service of mind? You have acquired much merit, Ananda, exert yourself, and soon you will be free from all depravity. Then the blessed one addressed the priests. Priests of all those blessed ones who were foretime were saints and supreme Buddhas, all had their favorite body servants, just as I have now, my Ananda. And priests of all those blessed ones who in the future shall be saints and supreme Buddhas, all will have their favorite body servants, just as I have now, my Ananda. Wise o priests, is Ananda. He knows when it is a fit time to draw near to see the Tadkatha, whether for the priests, for priestesses, for the lay disciples, for the female lay disciples, for the king, for the king's courtiers, for the leaders of heretical sects, or for their adherents. Ananda, o priests, has four wonderful and marvelous qualities. And what are the four? O priests, if an assembly of priests draw near to behold Ananda, it is delighted with beholding him. And if then Ananda hold a discourse on the doctrine, it is also delighted with the discourse. And when Ananda, o priests, ceases to speak, the assembly of priests is still unsated. O priests, if an assembly of priestesses, an assembly of lay disciples, an assembly of female lay disciples draw near to behold Ananda, it is delighted with beholding him. And if then Ananda hold a discourse on the doctrine, it is also delighted with the discourse. And when Ananda, o priests, ceases to speak, the assembly of female lay disciples is still unsated. A universal Monarch, o priests, has four wonderful and marvelous qualities. And what are the four? O priests, if an assembly of men of the warrior caste, an assembly of men of the Brahmin caste, an assembly of householders, an assembly of monks draw near to behold the universal Monarch, it is delighted with beholding him. And if then the universal Monarch hold a discourse, it is also delighted with the discourse. And when the universal Monarch, o priests, ceases to speak, the assembly of monks is still unsated. In exactly the same way, o priests, Ananda has four wonderful and marvelous qualities. O priests, if an assembly of priests, an assembly of priestesses, an assembly of lay disciples, an assembly of female lay disciples draw near to behold Ananda, it is delighted with beholding him. And if then Ananda hold a discourse on the doctrine, it is also delighted with the discourse. And when Ananda, o priests, ceases to speak, the assembly of female lay disciples is still unsated. These, o priests, are the four wonderful and marvelous qualities possessed by Ananda. When the blessed one had thus spoken, the venerable Ananda spoke to him as follows. Reverent, sir, let not the blessed one pass into Nirvana in this wattle and dob town, this town of the jungle, this branch village. For there are other great cities, reverent sir, to Witt, Camp, Rajgaha, Swati, Kosamp and Banaras. Let the blessed one pass into Nirvana in one of them. In them are many wealthy men of the warrior cast, many wealthy men of the Brahman cast, and many wealthy householders who are firm believers in the Tadkatha, and they will perform the funeral rites for the Tadkatha. O Ananda, say not so, O Ananda, say not so, that this is a wattle and dob town, a town of the jungle, a branch village. There was once Ananda a king called Sudhasana, the great, who was a universal monarch, a virtuous king of justice, a victorious ruler of the four quarters of the earth, possessing a secure dominion over his territory, and owning the seven precious gems. Begin note, the wheel of empire, the elephant, the horse, the gem, the empress, the treasurer and the crown prince. End note. This city, Kusinir Ananda, was the capital of King Sudhasana, the great, and had then the name of Kuswat, the capital Ananda, was prosperous, widened with food. As Alakamand, the capital of the gods Ananda, is prosperous and flourishing, populous and thronging with gods, and is well provided with food, in exactly the same way Ananda, Kuswat, the capital, was prosperous and flourishing, populous and thronging with people, and well provided with food. Kuswat, the capital Ananda, was neither by day nor night without the ten noises, to wit the noise of the elephants, the noise of the horses, the noise of chariots, the noise of drums, the noise of tabours, the noise of lutes, the noise of song, the noise of cymbals, the noise of gongs, and the tenth noise of people, crying, eat, yay, and drink. Go thou, Ananda, and enter the city Kusinir, and announce to the Kusinir mallas, Tonight, oh ye visittas, in the last watch, that that katha will pass into nirvana. Be favourable, be favourable, oh ye visittas, and suffer not, that afterwards ye feel remorse saying, that that katha passed into nirvana while in our borders, but we did not avail ourselves of the opportunity of being present at the last moments of the tattgatha. Yes, reverend sir, said the venerable Ananda to the blessed one in ascent, and putting on his tunic and taking his bowl and his robes, he went to Kusinir with another member of the order. Now at that time the Kusinir mallas were assembled together in the town hall on some matter of business, and the venerable Ananda drew near to the town hall of the Kusinir mallas, and having drawn near, he made announcement to the Kusinir mallas as follows. Tonight, oh ye visittas, in the last watch, that that katha will pass into nirvana. Be favourable, be favourable, oh ye visittas, and suffer not, that afterwards ye feel remorse saying, that that katha passed into nirvana while in our borders, but we did not avail ourselves of the opportunity of being present at the last moments of the tattgatha. The mallas on hearing the speech of the venerable Ananda, and their children, and their daughters-in-law, and their wives were grieved and sorrowful and overwhelmed with anguish of mind, and some let fly their hair and cried aloud, and stretched out their arms, and cried aloud, and fell headlong to the ground, and rolled to and fro, saying, all too soon will the blessed one pass into nirvana, all too soon will the happy one pass into nirvana, all too soon will the light of the world vanish from sight. Then the mallas, and their children, and their daughters-in-law, and their wives, being grieved and sorrowful and overwhelmed with anguish of mind, drew near to the salt-tree grove upavattana of the mallas, and to where the venerable Ananda was. Then it occurred to the venerable Ananda's follows, if I shall cause the kusinir mallas one by one to do reverence to the blessed one, the day will dawn ere they have finished. What if now I marshaled the mallas by families, and caused them by families to do reverence to the blessed one, and say, reverence, sir, amalla, named so and so with his children, his wife, his following, and his friends, bowed low in reverence at the feet of the blessed one, and the venerable Ananda marshaled the mallas by families, and caused them to do reverence to the blessed one, saying, reverence, sir, amalla, named so and so with his children, his wife, his following, and his friends, bowed low in reverence at the feet of the blessed one, and the venerable Ananda, by this device, succeeded in causing all the kusinir mallas to do reverence to the blessed one before the end of the first watch of the night. Now at that time Subaddha, a wandering ascetic, was dwelling at Kusinir, and Subaddha, the wandering ascetic, heard the report. Tonight in the last watch, the monk Kathama will pass into Nirvana. Then it occurred to Subaddha, the wandering ascetic, as follows, I have heard wandering ascetics that were old men, advanced in waters, teachers, and teachers, teachers, declare. But seldom, and on rare occasions, does a Tarkatha, a saint, and a supreme Buddha arise in the world, and tonight in the last watch, the monk Kathama will pass into Nirvana, and a certain question has arisen in my mind, and I am persuaded of the monk Kathama, that he can so teach me the doctrine, and I shall be relieved of this, my doubt. Then Subaddha, the wandering ascetic, drew near to the salt-tree-grove Upavattana of the mallas, and to where the venerable Ananda was, and having drawn near, he spoke to the venerable Ananda as follows. Ananda, I have heard wandering ascetics that were old men, advanced in years, teachers, and teachers, teachers, declare. But seldom, and on rare occasions, does a Tarkatha, a saint, and supreme Buddha arise in the world, and tonight in the last watch the monk Kathama will pass into Nirvana, and a certain doubt has arisen in my mind, and I am persuaded of the monk Kathama, that he can so teach me the doctrine, that I shall be relieved of this, my doubt. Let me then Ananda have an opportunity of seeing the monk Kathama. When Subaddha, the wandering ascetic, had so spoken, the venerable Ananda spoke to him as follows. Enough of that, brother Subaddha, trouble not the Tarkatha, the blessed one is weary, and a second time Subaddha, the wandering ascetic, and a third time Subaddha, the wandering ascetic, spoke to the venerable Ananda as follows. Ananda, I have heard wandering ascetics, old men, advanced in years, teachers, and teachers, teachers, when they said, but seldom, and on rare occasions does a Tarkatha, a saint, and supreme Buddha, arise in the world, and tonight in the last watch the monk Kathama will pass into Nirvana, and a certain doubt has arisen in my mind, and I am persuaded of the monk Kathama, that he can so teach me the doctrine, that I shall be relieved of this, my doubt. Let me then Ananda have an opportunity of seeing the monk Kathama. And a third time the venerable Ananda spoke to Subaddha, the wandering ascetic as follows. Enough of that, brother Subaddha, trouble not the Tarkatha, the blessed one is weary. Now the blessed one chanced to hear the conversation between the venerable Ananda and the wandering ascetic Subaddha, and the blessed one called to the venerable Ananda. Enough Ananda, hinder not Subaddha. Let Subaddha Ananda have an opportunity of beholding the Tarkatha. Whatever Subaddha shall ask of me, he will ask for the sake of information, and not for the sake of troubling me, and he will quickly understand my answers to his questions. Then the venerable Ananda spoke to Subaddha, the wandering ascetic as follows. You may come, brother Subaddha, the blessed one grants you an audience. Then Subaddha, the wandering ascetic, drew near to where the blessed one was, and having drawn near, he exchanged greetings with the blessed one, and having passed with him the greetings of friendship and civility, he sat down respectfully at one side, and seated respectfully at one side, Subaddha, the wandering ascetic, spoke to the blessed one as follows. Gautama, all those monks and brahmans who possess a large following in crowds of hearers and disciples who are distinguished, renowned leaders of sects, and highly esteemed by the multitudes, to wit. Khasapa, Makhali Gosala, Ajita ki Sakkambali, Pakuta Kachayana, Sanjaya Belati Putta, Negantanatha Putta. Have they all done as they maintain, discovered the truth, or have they not? Or have some of them done so, and others not? Enough, O Subaddha, let us leave the question. Have they all done as they maintain, discovered the truth, or have they not? Have some of them done so, and others not? The doctrine, will I teach you, Subaddha, listen to me, and pay strict attention, and I will speak. Yes, Reverend Sir, said Subaddha, the wandering ascetic, to the blessed one in ascend, and the blessed one spoke as follows. Subaddha, in whatever doctrine and discipline the noble eightfold path is not found. Therein also is not found the monk of the first degree, nor the monk of the second degree, nor the monk of the third degree, nor the monk of the fourth degree. And in whatever doctrine and discipline, O Subaddha, the noble eightfold path is found? Therein also are found the monk of the first degree, and the monk of the second degree, and the monk of the third degree, and the monk of the fourth degree. Now in this doctrine and discipline, O Subaddha, the noble eightfold path is found, and therein alone O Subaddha are found the monk of the first degree, and the monk of the second degree, and the monk of the third degree, the monk of the fourth degree. Destitute of true monks are all other creeds. But let these, my priests, O Subaddha, live rightly, and the world will not be destitute of saints. What time my age was twenty-nine, Subaddha, I left the world to seek samam bonam. Now fifty years and more have passed, Subaddha, since I renounced the world and lived ascetic. Even the doctrines pale that rule of conduct outside of which no genuine monk existed. Nor the monk of the second degree, nor the monk of the third degree, nor the monk of the fourth degree. Destitute of monks are all other creeds. But let these, my priests, O Subaddha, live rightly, and the world will not be destitute of saints. Even the blessed one had thus spoken. Subaddha, the wandering ascetic, spoke to him as follows. O wonderful is it, reverend sir. O wonderful is it, reverend sir. It is as if, reverend sir, one were to set up that which was overturned, or were to disclose that which was hidden, or were to point out the way to a lost traveler, or were to carry a lamp into a dark place, that they who had eyes might see forms. Even so has the blessed one expounded the doctrine in many different ways. Reverend sir, I be-take myself to the blessed one for refuge to the doctrine and to the congregation of priests. Suffer me to retire from the world under the blessed one. Suffer me to receive ordination. Subaddha, anyone who afford time, has been an adherent of another sect, and after words desires to retire from the world, and receive ordination under this doctrine and discipline must first spend four months on probation, and after laps of four months, strenuous minded priests receive him into the order, and confer on him the priestly ordination. Nevertheless, in this matter of probation, I recognize a difference in persons. Reverend sir, if all they who afford time have been adherents of other sects, and after words desire to retire from the world, and receive ordination under this doctrine and discipline must first spend four months on probation, and after the laps of four months, strenuous minded priests receive them into the order, and confer on them the priestly ordination. Then am I ready to spend four years on probation, and after the laps of four years, let strenuous minded priests receive me into the order, and confer on me the priestly ordination. Then the blessed one said to the venerable Ananda, Well then Ananda, receive Subaddha into the order. Yes, reverend sir said the venerable Ananda to the blessed one in ascent. Then Subaddha the wandering ascetic spoke to the venerable Ananda as follows. How fortunate you priests are, brother Ananda, how supremely fortunate brother Ananda that you all have been sprinkled with the sprinkling of discipleship at the hands of the teacher himself. And Subaddha the wandering ascetic retired from the world under the blessed one, and received ordination, and without delay after he had received ordination the venerable Subaddha began to live solitary and retired, vigilant, strenuous, and zealous, and in no long time, and while yet alive, he came to learn for himself, and to realize, and to live in the possession of that highest good to which the holy life conducts, and for the sake of which youths of good family so nobly retire from the household life to the houseless one. And he knew that for him rebirth was exhausted, that he had lived the holy life, that he had done what it behoved him to do, and that he was no more for this world. Though the venerable Subaddha became of the number of the saints, and he was the last disciple made by the blessed one himself, then the blessed one addressed the venerable Ananda. It may be Ananda that some of you will think, the word of the teacher is a thing of the past. We have now no teacher, but that Ananda is not the correct view. The doctrine and the discipline, Ananda, which I have taught and enjoined upon you, is to be your teacher when I am gone. But whereas now, Ananda, all the priests address each other with the title of brother, not so must they address each other after I am gone. A senior priest, Ananda, is to address a junior priest, either by his given name, or by his family name, or by the title of brother. A junior priest is to address a senior priest with the title Reverend Sir or venerable. If the order Ananda wished to do so after I am gone, they may abrogate all the lesser and minor precepts. On Channananda, after I am gone, the higher penalty is to be inflicted. Reverend Sir, what is this higher penalty? Let Channananda say what he likes. He is not to be spoken to, nor admonished, nor instructed by the priests. Then the blessed one addresses the priests. It may be, O priests, that some priest has a doubt or perplexity, respecting either the Buddha, or the doctrine, or the order, or the path, or the course of conduct. Ask any questions, O priests, and suffer not that afterwards ye feel remorse saying our teacher was present with us, but we failed to ask him all our questions. When he had so spoken, the priests remained silent. And a second time the blessed one, and a third time the blessed one addressed the priests. It may be, O priests, that some priest has a doubt or perplexity, respecting either the Buddha, or the doctrine, or the order, or the path, or the course of conduct. Ask any questions, O priests, and suffer not that afterwards ye feel remorse saying our teacher was present with us, but we failed to ask him all our questions. And a third time the priests remained silent. Then the blessed one addressed the priests. It may be, O priests, that it is out of respect to the teacher that ye ask no questions, then let each one speak to his friend. And when he had so spoken, the priests remained silent. Then the venerable Ananda spoke to the blessed one as follows. It is wonderful, Reverend Sir. It is marvelous, Reverend Sir. Reverend Sir, I have faith to believe that in this congregation of priests, not a single priest has a doubt or perplexity, respecting either the Buddha, or the doctrine, or the order, or the path. With you, Ananda, it is a matter of faith, when you say that. But with the Tadkatha Ananda, it is a matter of knowledge that in this congregation of priests, not a single priest has a doubt or perplexity, respecting either the Buddha, or the doctrine, or the order, or the path, or the course of conduct. For of all these five hundred priests, Ananda, the most backward one has become converted, and is not liable to pass into a lower state of existence, but is destined, necessarily, to attain supreme wisdom. Then the blessed one addressed the priests. And now, O priests, I take my leave of you, all the constituents of being or transitory, work out your salvation with diligence. And this was the last word of the Tadkatha. Thereupon the blessed one entered the first trance, and rising from the first trance, he entered the second trance. And rising from the second trance, he entered the third trance. And rising from the third trance, he entered the fourth trance. And rising from the fourth trance, he entered the realm of the infinity of space. And rising from the realm of the infinity of space, he entered the realm of the infinity of consciousness. And rising from the realm of the infinity of consciousness, he entered the realm of nothingness. And rising from the realm of nothingness, he entered the realm of neither perception nor yet non-perception. And rising from the realm of neither perception nor yet non-perception, he arrived at the cessation of perception and sensation. Thereupon the venerable Ananda spoke to the venerable Anaruddha as follows. Reverend Anaruddha, the blessed one, has passed into Nirvana. Nay, brother Ananda, the blessed one has not passed into Nirvana. He has arrived at the cessation of perception and sensation. Thereupon the blessed one, rising from the cessation of his perception and sensation, entered the realm of neither perception nor yet non-perception. And rising from the realm of neither perception nor yet non-perception, he entered the realm of nothingness. And rising from the realm of nothingness, he entered the realm of the infinity of consciousness. And rising from the realm of the infinity of consciousness, he entered the realm of the infinity of space. And rising from the realm of the infinity of space, he entered the fourth trance. And rising from the fourth trance, he entered the third trance. Rising from the third trance, he entered the second trance. And rising from the second trance, he entered the first trance. And rising from the first trance, he entered the second trance. And rising from the second trance, he entered the third trance. And rising from the third trance, he entered the fourth trance. And rising from the fourth trance, immediately, the blessed one passed into Nirvana. End of Chapter 6 of the Buddhist Writings, translated by Henry Clark Warren. Recording by Shubha Karani. Chapter 7 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 Andrew Macbeth. Buddhist Writings, translated by Henry Clark Warren. Chapter 7 Questions Which Tend Not To Edification. Translated from the Majima Nikaya and Constituting Sutta 63. Thus have I heard, on a certain occasion the blessed one was dwelling at Savati in Jetavana Monastery in Anatapindika's Park. Now it happened to the venerable Maluna Kyaputa, being in seclusion and plunged in meditation, that a consideration presented itself to his mind as follows. These theories which the blessed one has left unillucidated, has set aside and rejected, that the world is eternal, that the world is not eternal, that the world is finite, that the world is infinite, that the soul and the body are identical, that the soul is one thing and the body another, that the saint exists after death, that the saint does not exist after death, that the saint both exists and does not exist after death, that the saint neither exists nor does not exist after death. These the blessed one does not illucidate to me, and the fact that the blessed one does not illucidate them to me, does not please me nor suit me. I will draw near to the Blessed One and inquire of Him concerning this matter. If the Blessed One will elucidate to me, either that the world is eternal, or that the world is not eternal, or that the world is eternal, or that the world is finite, or that the world is infinite, or that the soul and the body are identical, or that the soul is one thing and the body another, or that the saint exists after death, or that the saint does not exist after death, or that the saint neither exists nor does not exist after death. In that case will I lead the religious life under the Blessed One. If the Blessed One will not elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death, in that case will I abandon religious training and return to the lower life of a layman. Then the venerable Maluna Kiputa arose at Eventide from his seclusion and drew near to where the Blessed One was, and having drawn near and greeted the Blessed One, he sat down respectfully at one side, and seated respectfully at one side, the venerable Maluna Kiputa spoke to the Blessed One as follows, Reverend Sir, it happened to me as I was just now in seclusion and plunged in meditation that a consideration presented itself to my mind as follows. These theories which the Blessed One has left unelucidated has set aside or rejected, that the world is eternal, that the world is not eternal, that the saint neither exists nor does not exist after death, these the Blessed One does not elucidate to me, and the fact that the Blessed One does not elucidate them to me, does not please me nor suit me. I will draw near to the Blessed One and inquire of him concerning this matter. If the Blessed One will elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death, in that case will I lead the religious life under the Blessed One. If the Blessed One will not elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death, in that case will I abandon religious training and return to the lower life of a layman. If the Blessed One knows that the world is eternal, let the Blessed One elucidate to me that the world is eternal. If the Blessed One knows that the world is not eternal, let the Blessed One elucidate to me that the world is not eternal. If the Blessed one does not know either that the world is eternal or that the world is not eternal, the only upright thing for one who does not know, or who has not that insight, is to say, I do not know, I have not that insight. If the Blessed One knows that the world is finite, if the Blessed One knows that the soul and the body are identical, if the Blessed One knows that the saint both exists and does not exist after death, let the Blessed One elucidate to me that the saint both exists and does not exist after death. If the Blessed One knows that the saint neither exists nor does not exist after death, let the Blessed One elucidate to me that the saint neither exists nor does not exist after death. If the Blessed One does not know either that the saint both exists and does not exist after death, or that the saint neither exists nor does not exist after death, the only upright thing for one who does not know, or who has not that insight, is to say, I do not know, I have not that insight. Pray Malunya Khiputa. Did I ever say to you, Come Maluna Khiputa, lead the religious life under me, and I will elucidate to you either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death? Nay, verily, reverend sir. What did you ever say to me, Reverend Sir, I will lead the religious life under the blessed one, on condition that the blessed one elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death? Nay, verily, reverend sir. So you acknowledged, Maluna Khiputa, that I have not said to you, Come Maluna Khiputa, lead the religious life under me, and I will elucidate to you, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death? And again, that you have not said to me, Reverend Sir, I will lead the religious life under the blessed one, on condition that the blessed one elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death? That being the case, Vayne Man. Whom are you so angrily denouncing? Maluna Khiputa. Anyone who should say, I will not lead the religious life under the blessed one, until the blessed one shall elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists nor does not exist after death? That person would die, Maluna Khiputa, before the Tatagata had ever elucidated this to him. It is as if, Maluna Khiputa. A man had been wounded by an arrow, thickly smeared with poison, and his friends and companions, his relatives and kinsfolk, were to procure for him a physician or surgeon, and the sick man were to say, I will not have this arrow taken out, until I have learnt whether the man who wounded me belonged to the warrior caste, or to the Brahman caste, or to the agricultural caste, or to the menial caste. Or again he were to say, I will not have this arrow taken out, until I have learnt the name of the man who wounded me, and to what clan he belongs. Or again he were to say, I will not have this arrow taken out, until I have learnt whether the man who wounded me was tall, or short, or of the middle height. Or again he were to say, I will not have this arrow taken out, until I have learnt whether the man who wounded me was black, or dusky or of a yellow skin. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the man who wounded me was from this or that village or town or city. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the bow which wounded me was a kappa or a kodanda. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the bow string which wounded me was made from swallow-wort or bamboo or sinew or maruva or from milkweed. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the shaft which wounded me was a kaccha or a rapima. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the shaft which wounded me was feathered from the wings of a vulture, or of a heron, or of a falcon, or of a peacock, or of a city-la-hanl. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the shaft which wounded me was wound round with the sinews of an ox, or of a buffalo, or of a ruru-deer, or of a monkey. Or again, he were to say, I will not have this arrow taken out until I have learnt whether the arrow which wounded me was an ordinary arrow, or a claw-headed arrow, or a vicander, or an iron arrow, or a calf-tooth arrow, or a caravira-pata. That man would die, Maluna Khiputa, without ever having learnt this. In exactly the same way, Maluna Khiputa, anyone who should say, I will not lead the religious life under the blessed one, until the blessed one shall elucidate to me, either that the world is eternal, or that the world is not eternal, or that the saint neither exists, nor does not exist after death. That person would die, Maluna Khiputa, before the Tatagata had ever elucidated this to him. The religious life, Maluna Khiputa, does not depend on the dogma that the world is eternal, nor does the religious life, Maluna Khiputa, depend on the dogma that the world is not eternal. Whether the dogma obtain Maluna Khiputa, that the world is eternal, or that the world is not eternal, there still remain birth, old age, death, sorrow, lamentation, misery, grief, and despair, for the extinction of which in the present life I am prescribing. The religious life, Maluna Khiputa, does not depend on the dogma that the world is finite. The religious life, Maluna Khiputa, does not depend on the dogma that the soul and the body are identical. The religious life, Maluna Khiputa, does not depend on the dogma that the saint exists after death. The religious life, Maluna Khiputa, does not depend on the dogma that the saint both exists and does not exist after death. Nor does the religious life, Maluna Khiputa, depend on the dogma that the saint neither exists nor does not exist after death. Whether the dogma retain Maluna Kiputa, that the saint both exists and does not exist after death, or that the saint neither exists nor does not exist after death, there still remain birth, old age, death, sorrow, lamentation, misery, grief, and despair, for the extinction of which in the present life I am prescribing. Accordingly Maluna Kiputa, bear always in mind what it is that I have not elucidated, and what it is that I have elucidated, and what Maluna Kiputa have I not elucidated. I have not elucidated Maluna Kiputa that the world is eternal. I have not elucidated that the world is not eternal. I have not elucidated that the world is finite. I have not elucidated that the world is infinite. I have not elucidated that the soul and the body are identical. I have not elucidated that the soul is one thing and the body another. I have not elucidated that the saint exists after death. I have not elucidated that the saint does not exist after death. I have not elucidated that the saint both exists and does not exist after death. I have not elucidated that the saint neither exists nor does not exist after death. And why, Maluna Keputa, have I not elucidated this? Because Maluna Keputa, this prophets not, nor has to do with the fundamentals of religion, nor tends to aversion, absence of passion, cessation, quiescence, the supernatural faculties, supreme wisdom and nirvana. Therefore, have I not elucidated it? And what, Maluna Keputa, have I elucidated? Misery, Maluna Keputa, have I elucidated? The origin of misery, have I elucidated? The cessation of misery, have I elucidated? And the path leading to the cessation of misery, have I elucidated? And why, Maluna Keputa, have I elucidated this? Because, Maluna Keputa, this does prophet, has to do with the fundamentals of religion, and tends to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom and nirvana. Therefore, have I elucidated it? Accordingly, Maluna Keputa, bear always in mind what it is that I have not elucidated, and what it is that I have elucidated. Thus spake the blessed one, and, delighted, the venerable Maluna Keputa applauded the speech of the blessed one. The Lesser Maluna Keputa Sermon. End of Chapter 7, Recording by Andrew Macbeth Chapter 8 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 Andrew Macbeth. Buddhist Writings, translated by Henry Clark Warren. Chapter 8. There is no ego. Translated from the Milindapanya. Then drew near Milinda the King to where the venerable Nagasena was, and having drawn near, he greeted the venerable Nagasena. And having passed the compliments of friendship and civility, he sat down respectfully at one side. And the venerable Nagasena returned the greeting, by which, verily, he won the heart of King Milinda. And Milinda the King spoke to the venerable Nagasena as follows. How is your reverence called? Bhante, what is your name? Your Majesty, I am called Nagasena. My fellow priests, Your Majesty, address me as Nagasena. But whether parents give one the name Nagasena, or Sarasena, or Vyarasena, or Siyahasena, it is, nevertheless, Your Majesty, but a way of counting, a term, an appellation, a convenient designation. A mere name, this Nagasena, for there is no ego here to be found. Then said Milinda the King. Listen to me, my lords, ye 500 Yonakas, and ye 80,000 priests. Nagasena here says thus, there is no ego here to be found. Is it possible, pray, for me to assent to what he says? And Milinda the King spoke to the venerable Nagasena as follows. Bhante Nagasena, if there is no ego to be found, who is it then furnishes you priests with the priestly requisites? Robes, food, bedding, and medicine, the reliance of the sick. Who is it makes use of the same? Who is it keeps the precepts? Who is it applies himself to meditation? Who is it realises the paths, the fruits, and nirvana? Who is it destroys life? Who is it takes what is not given him? Who is it commits immorality? Who is it tells lies? Who is it drinks intoxicating liquor? Who is it commits the five crimes that constitute proximate karma? In that case, there is no merit, there is no demerit. There is no one who does or causes to be done meritorious or demeritorious deeds. Neither good nor evil deeds can have any fruit or result. Bhante Nagasena, neither is he a murderer who kills a priest, nor can you priests, Bhante Nagasena, have any teacher, preceptor, or ordination. When you say, my fellow priests, Your Majesty, address me as Nagasena. What then is this Nagasena? Pray, Bhante, is the hair of the head Nagasena? Nay, verily, Your Majesty! Is the hair of the body Nagasena? Nay, verily, Your Majesty! On nails, teeth, skin, flesh, sinews, bones, marrow of the bones, kidneys, heart, liver, pleura, spleen, lungs, intestines, misery, stomach, feces, bile, phlegm, pus, blood, sweat, fan, tears, lymph, saliva, snot, synovial fluid, urine, brain of the head Nagasena? Nay, verily, Your Majesty! Is now, Bhante, form Nagasena? Nay, verily, Your Majesty! Is sensation Nagasena? Nay, verily, Your Majesty! Is perception Nagasena? Nay, verily, Your Majesty! Are the predispositions Nagasena? Nay, verily, Your Majesty! Is consciousness Nagasena? Nay, verily, Your Majesty! Ah, then, Bhante, form, sensation, perception, the predispositions and consciousness, unitedly Nagasena? Nay, verily, Your Majesty! Is it, then, Bhante, something besides form, sensation, perception, the predispositions and consciousness, which is Nagasena? Nay, verily, Your Majesty! Bhante, although I question you very closely, I fail to discover any Nagasena. Verily now, Bhante, Nagasena is a mere empty sound. What Nagasena is there here? Bhante, you speak a falsehood, a lie. There is no Nagasena. Then the venerable Nagasena spoke to Melinda the King as follows. Your Majesty, you are a delicate prince, an exceedingly delicate prince, and if, Your Majesty, you walk in the middle of the day on hot sandy ground, and you tread on rough grit, gravel and sand, your feet become sore, your body tired, the mind is oppressed, and the body consciousness suffers. Pray, did you come afoot or riding? Bhante, I do not go afoot, I came in a chariot. Your Majesty, if you came in a chariot, declare to me the chariot. Pray, Your Majesty, is the pole the chariot? Nay, verily, Bhante. Is the axle the chariot? Nay, verily, Bhante. Are the wheels the chariot? Nay, verily, Bhante. Is the chariot body the chariot? Nay, verily, Bhante. Is the bannerstaff the chariot? Nay, verily, Bhante. Is the yoke the chariot? Nay, verily, Bhante. Are the reins the chariot? Nay, verily, Bhante. Is the goading stick the chariot? Nay, verily, Bhante. Pray, Your Majesty, are pole, axle, wheels, chariot, body, bannerstaff, yoke, reins and goad, the chariot. Nay, verily bantie. Is it, then, Your Majesty, something else besides pole, axle, wheels, chariot body, banner-staff, yoke, reins, and goat, which is the chariot? Nay, verily bantie. Your Majesty, although I question you very closely, I fail to discover any chariot. Verily now, Your Majesty, the word chariot is a mere empty sound. What chariot is there here? Your Majesty, you spoke of falsehood, a lie, there is no chariot. Your Majesty, you are the chief king in all the continent of India. Of whom are you afraid that you speak a lie? Listen to me, my lords, ye five hundred Yonakas, and ye eighty thousand priests. Melinda the king here says thus, I came in a chariot. And being requested, Your Majesty, if you came in a chariot, declare to me the chariot, he fails to produce any chariot. Is it possible pray for me to assent to what he says? When he had thus spoken, the five hundred Yonakas applauded the venerable Nagasena, and spoke to Melinda the king as follows. Now, Your Majesty, answer, if you can. Then Melinda the king spoke to the venerable Nagasena as follows. Bante Nagasena, I speak no lie, the word chariot is but a way of counting, term, appellation, convenient designation, and name for pole, axle, wheels, chariot body, and bannistaf. Thoroughly well, Your Majesty, do you understand a chariot? In exactly the same way, Your Majesty, in respect of me, Nagasena is but a way of counting, term, appellation, convenient designation, mere name, for the hair of my head, hair of my body, brain of the head, form, sensation, perception, the predispositions, and consciousness. But in the absolute sense, there is no ego here to be found. And the priestess Fajira, Your Majesty, said as follows in the presence of the beloved one. Even as the word of chariot means that members join to frame a whole, so when the groups appear to view, we use the phrase, a living being. It is wonderful, Bante Nagasena. It is marvellous, Bante Nagasena. Brilliant and prompt is the wit of Your replies. If the Buddha were alive, He would applaud. Well done, well done, Bante Nagasena. Brilliant and prompt is the wit of Your replies. 2. Translated from the Visuddhimaga. Just as the word chariot is but a mode of expression for axle, wheels, chariot body, pole, and other constituent members, placed in a certain relation to each other. But when we come to examine the members one by one, we discover that in the absolute sense, there is no chariot. And just as the word house is but a mode of expression for wood and other constituents of a house, surrounding space in a certain relation. But in the absolute sense, there is no house. And just as the word fist is but a mode of expression for the fingers, the thumb, etc., in a certain relation, and the word lute for the body of the lute, strings, etc., for elephants, horses, etc., city for fortifications, houses, gates, etc., tree for trunk, branches, foliage, etc., in a certain relation. But when we come to examine the parts one by one, we discover that in the absolute sense, there is no tree. In exactly the same way, the words living entity and ego are but a mode of expression for the presence of the five attachment groups. But when we come to examine the elements of being one by one, we discover that in the absolute sense, there is no living entity there to form a basis for such figments as I am or I. In other words, that in the absolute sense, there is only name and form. The insight of him who perceives this is called knowledge of the truth. He, however, who abandons this knowledge of the truth and believes in a living entity, must assume either that this living entity will perish or that it will not perish. If he assume that it will not perish, he falls into the heresy of the persistence of existences. Or if he assume that it will perish, he falls into that of the annihilation of existences. And why do I say so? Because, just as sour cream has milk as its antecedent, so nothing here exists, but what has its own antecedence? To say the living entity persists is to fall short of the truth, to say it is annihilated, is to outrun the truth, therefore has the blessed one said. There are two heresies, O priests, which possess both gods and men, and by which some fall short of the truth, and some outrun the truth, but the intelligent know the truth. And how, O priests, do some fall short of the truth? O priests, gods and men delight in existence, take pleasure in existence, rejoice in existence, so that when the doctrine for the cessation of existence is preached to them, their minds do not leap toward it, are not favourably disposed toward it, do not rest in it, do not adopt it. Thus, O priests, do some fall short of the truth. And how, O priests, do some outrun the truth? Some are distressed at, ashamed of, and loathe existence, and welcome the thought of non-existence, saying, see here, when they say that on the dissolution of the body this ego is annihilated, perishes, and does not exist after death, that is good, that is excellent, that is as it should be. Thus, O priests, do some outrun the truth. And how, O priests, do the intelligent know the truth? We may have, O priests, a priest who knows things as they really are, and knowing things as they really are, he is on the road to aversion for things, to absence of passion for them, and to cessation from them. Thus, O priests, do the intelligent know the truth? Translated from the Mahanidhana Sutta of the Diaga Nikaya. In regard to the ego, Ananda, what are the views held concerning it? In regard to the ego, Ananda, either one holds the view that sensation is the ego, saying, sensation is my ego, or in regard to the ego, Ananda, one holds the view, verily, sensation is not my ego, my ego has no sensation. Or in regard to the ego, Ananda, one holds the view, verily, neither is sensation my ego, nor does my ego have no sensation, my ego has sensation, my ego possesses the faculty of sensation. In the above case, Ananda, where it is said, sensation is my ego, reply should be made as follows. Brother, there are three sensations, the pleasant sensation, the unpleasant sensation, and the indifferent sensation. Which of the three sensations do you hold to be the ego? Whenever, Ananda, a person experiences a pleasant sensation, he does not at the same time experience an unpleasant sensation. Nor does he experience an indifferent sensation. Only the pleasant sensation does he then feel. Whenever, Ananda, a person experiences an unpleasant sensation, he does not at the same time experience a pleasant sensation. Nor does he experience an indifferent sensation. Only the unpleasant sensation does he then feel? Whenever Ananda a person experiences an indifferent sensation, he does not at the same time experience a pleasant sensation, nor does he experience an unpleasant sensation. Only the indifferent sensation does he then feel. Now pleasant sensations, and Ananda are transitory, are due to causes, originate by dependence, and are subject to decay, disappearance, effacement and cessation. sensation. And unpleasant sensations and andes are transitory, are due to causes, originate by dependence and are subject to decay, disappearance, effacement and cessation. And indifferent sensations and andes are transitory, are due to causes, originate by dependence and are subject to decay, disappearance, effacement and cessation. While this person is experiencing a pleasant sensation, he thinks, this, accordingly, Ananda, it is not possible to hold the view, verily sensation is not my ego, my ego has no sensation. In the above case, Ananda, where it is said, verily neither is sensation my ego, nor does my ego have no sensation. My ego has sensation, my ego possesses the faculty of sensation. Why should be made as follows? Suppose, brother, that utterly and completely, and without remainder, all sensation were to cease. If there were nowhere any sensation, pray, would there be anything after the cessation of sensation, or of which it could be said, this am I, nay verily reverence, sir. Accordingly, Ananda, it is not possible to hold the view, verily neither is sensation my ego, nor does my ego have no sensation. My ego has sensation, my ego possesses the faculty of sensation. From the time, Ananda, a priest no longer holds the view, that sensation is the ego, no longer holds the view, that the ego has no sensation. No longer holds the view, that the ego has sensation, possesses the faculty of sensation. He ceases to attach himself to anything in the world, and being free from attachment, he is never agitated, and being never agitated, he attains to nirvana in his own person, and he knows that rebirth is exhausted, that he has lived the holy life, that he has done what it behooved him to do, and that he is no more for this world. Now, it is impossible, Ananda, that to a mind so freed, a priest should attribute the heresy that the saint exists after death, or that the saint does not exist after death, or that the saint both exists and does not exist after death, or that the saint neither exists nor does not exist after death. And why do I say so? Because, Ananda, after a priest has been freed by a thorough comprehension of affirmation and affirmations range, of predication and predications range, of declaration and declarations range, of knowledge and knowledge's field of action, of rebirth and what rebirth affects, it is impossible for him to attribute such a heretical lack of knowledge and perception to a priest similarly freed. End of Chapter 8, Recording by Andrew Macbeth. Chapter 9 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 Andrew Macbeth. Buddhist Writings, translated by Henry Clark Warren. Chapter 9, The Middle Doctrine. Translated from the Samyutta Nikaya. The world, for the most part, O Kakana, holds either to a belief in being or to a belief in non-being. But for one who in the light of the highest knowledge, O Kakana, considers how the world arises, belief in the non-being of the world passes away. And for one who in the light of the highest knowledge, O Kakana, considers how the world ceases, belief in the being of the world passes away. The world, O Kakana, is for the most part bound up in a seeking attachment and proclivity for the groups. But a priest does not sympathize with this seeking and attachment, nor with the mental affirmation, proclivity and prejudice which affirms an ego. He does not doubt or question that it is only evil that springs into existence, and only evil that ceases from existence. And his conviction of this fact is dependent on no one besides himself. This, O Kakana, is what constitutes right belief. That things have being, O Kakana, constitutes one extreme of doctrine. That things have no being is the other extreme. These extremes, O Kakana, have been avoided by the Tadagata, and it is a middle doctrine he teaches. On ignorance depends karma. On karma depends consciousness. On consciousness depend name and form. On name and form depend the six organs of sense. On the six organs of sense depends contact. On contact depends sensation. On sensation depends desire. On desire depends attachment. On attachment depends existence. On existence depends birth. On birth depend old age and death, sorrow, lamentation, misery, grief and despair. Thus does this entire aggregation of misery arise. But on the complete fading out and cessation of ignorance ceases karma. On the cessation of karma ceases consciousness. On the cessation of consciousness ceases name and form. On the cessation of name and form ceases the six organs of sense. On the cessation of the six organs of sense ceases contact. On the cessation of contact ceases sensation. On the cessation of sensation ceases desire. On the cessation of desire ceases attachment. On the cessation of attachment ceases existence. On the cessation of existence ceases birth. On the cessation of birth ceases old age and death, sorrow, lamentation, misery, grief and despair. Thus does this entire aggregation of misery cease. 2. Translated from the Samyuta Nikaya. Thus have I heard. On a certain occasion, the Blessed One was dwelling at Savati in Jetavana Monastery in Anatapiddika's Park, and there the Blessed One addressed the priests. Priests said he. Lord said the priests to the Blessed One in reply, and the Blessed One spoke as follows. O priests, on ignorance depends karma. Thus does this entire aggregation of misery arise. Reverent sir, what are old age and death? And what is it as old age and death? The question is not rightly put, said the Blessed One. O priests to say, what are old age and death? And what is it as old age and death? And to say, old age and death are one thing, but it is another thing which has old age and death, is to say the same thing in different ways. If, O priests, the dogma obtain that the soul and the body are identical, then there is no religious life. Or if, O priests, the dogma obtain that the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priests, have been avoided by the Tadagata, and it is a middle doctrine he teaches. On birth depend old age and death. Reverent sir, what is birth? And what is it as birth? The question is not rightly put, said the Blessed One. O priests to say, what is birth and what is it as birth? And to say, birth is one thing, but it is another thing which has birth, is to say the same thing in different ways. If, O priests, the dogma obtain that the soul and the body are identical, then there is no religious life. Or if, O priests, the dogma obtain that the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priests, have been avoided by the Tadagata. And it is a middle doctrine he teaches. On existence depends birth. Reverent sir, what is existence? Attachment, desire, sensation, contact, the six organs of sense, name and form, consciousness, karma, and what is it as karma? The question is not rightly put, said the Blessed One. O priests to say, what is karma and what is it as karma? And to say, karma is one thing, but it is another thing which has karma, is to say the same thing in different ways. If, O priests, the dogma obtain that the soul and the body are identical, then there is no religious life. Or if, O priests, the dogma obtain that the soul is one thing and the body another, then also there is no religious life. Both these extremes, O priests, have been avoided by the Tadagata. And it is a middle doctrine he teaches. On ignorance depends karma. But on the complete fading out and cessation of ignorance, O priests, all these refuges, puppet shows, resorts and writhings, to wit, what our old age and death, and what is it has old age and death, or, old age and death are one thing, but it is another thing which has old age and death, or the soul and the body are identical, or the soul is one thing and the body another, all such refuges of whatever kind are abandoned, uprooted, pulled out of the ground like a palmyra tree, and become nonexistent and not liable to spring up again in the future. But on the complete fading out and cessation of ignorance, O priests, all these refuges, puppet shows, resorts and writhings, to wit, what is birth, existence, attachment, desire, sensation, contact, the six organs of sense, name and form, consciousness, karma, and what is it has karma, or karma is one thing but it is another thing which has karma, or the soul and the body are identical, or the soul is one thing and the body another, all such refuges are abandoned, uprooted, pulled out of the ground like a palmyra tree, and become nonexistent and not liable to spring up again in the future. Three translated from the Visuddhimagga, in as much as it is dependently on each other and in unison and simultaneously that the factors which constitute dependence originate the elements of being, therefore did the sage call these factors dependent origination. For the ignorance, etc., which have been enumerated as constituting dependence, when they originate any of the elements of being, namely karma and the rest, can only do so when dependent on each other and in case none of their number is lacking. Therefore it is dependently on each other and in unison and simultaneously that the factors which constitute dependence originate the elements of being, not by a part of their number nor by one succeeding the other. Accordingly the sage, skillful in the art of discovering the signification of things, calls this dependence by the name of dependent origination, and in so doing by the first of these two words is shown the falsity of such heresies as that of the persistence of existences, and by the second word a rejection of such heresies as that existences cease to be, while by both together is shown the truth. By the first, the word dependent as exhibiting a full complement of dependence and in as much as the elements of being are subject to that full complement of dependence, shows an avoidance of such heresies as that of the persistence of existences, the heresies namely of the persistence of existences, of uncaused existences, of existences due to an overruling power, of self determining existences, for what have persistent existences, uncaused existences etc to do with a full complement of dependence. By the second word, the word origination as exhibiting an origination of the elements of being, and in as much as the elements of being originate by means of a full complement of dependence, shows a rejection of such heresies as that of the annihilation of existences, the heresies namely of the annihilation of existences, of nihilism, of the inefficacy of karma, for if the elements of being are continually originating by means of an antecedent dependence, once can we have annihilation of existence, nihilism, and an inefficacy of karma. By both together, by the complete phrase dependent origination, in as much as such and such elements of being come into existence by means of an unbroken series of their full complement of dependence, the truth or middle course is shown. This rejects the heresy that he who experiences the fruit of the deed is the same as the one who performed the deed, and also rejects the converse one that he who experiences the fruit of a deed is different from the one who performed the deed, and leaning not to either of these popular hypotheses holds fast by nominalism. End of chapter 9. Recording by Andrew Macbeth Chapter 10 of Buddhist Writings This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, visit LibriVox.org. This reading by Karl Manchester, 2008. Buddhist Writings. Part 2 The Doctrine Chapter 10 Karma Translated from the Visuddhi Maga, Chapter 17 The kinds of karma are those already briefly mentioned, as consisting of the triplet beginning with meritorious karma, and the triplet beginning with bodily karma, making six in all. To give them here in full, however, meritorious karma consists of the eight meritorious thoughts which belong to the realm of sensual pleasure, and show themselves in almsgiving, keeping the precepts, etc., and of the five meritorious thoughts which belong to the realm of form, and show themselves in ecstatic meditation, making thirteen thoughts. Demeritorious karma consists of the twelve demeritorious thoughts which show themselves in the taking of life, etc., and karma leading to immovability consists of the four meritorious thoughts which belong to the realm of formlessness, and show themselves in ecstatic meditation. Accordingly, these three karmas consist of twenty-nine thoughts. As regards the other three, bodily karma consists of the thoughts of the body, vocal karma of the thoughts of the voice, mental karma of the thoughts of the mind. The object of this triplet is to show the avenues by which meritorious karma, etc., show themselves at the moment of the initiation of karma. For bodily karma consists of an even score of thoughts, namely of the eight meritorious thoughts which belong to the realm of sensual pleasure, and of the twelve demeritorious ones. These, by exciting gestures, show themselves through the avenue of the body. Vocal karma is when these same thoughts, by exciting speech, show themselves through the avenue of the voice. The thoughts, however, which belong to the realm of form, are not included, as they do not form a dependence for subsequent consciousness. And the case is the same with the thoughts which belong to the realm of formlessness. Therefore, they also are to be excluded from the dependence of consciousness. However, all depend on ignorance. Mental karma, however, consists of all the twenty-nine thoughts when they spring up in the mind without exciting either gesture or speech. Thus, when it is said that ignorance is the dependence of the karma triplet consisting of meritorious karma, etc., it is to be understood that the other triplet is also included. But it may be asked, how can we tell that these karmas are dependent on ignorance? Because they exist when ignorance exists. For, when a person has not abandoned the want of knowledge concerning misery, etc., which is called ignorance, then by that want of knowledge concerning misery and concerning anteriority, etc., he seizes on the misery of the round of rebirth with the idea that it is happiness, and hence begins to perform the threefold karma which is its cause. By that want of knowledge concerning the origin of misery, and by being under the impression that thus happiness is secured, he begins to perform karma that ministers to desire, though such karma is really the cause of misery, and by that want of knowledge concerning cessation and the path, and under the impression that some particular form of existence will prove to be the cessation of misery, although it really is not so, or that sacrifice alarming the gods by the greatness of his austerities, and other like procedures are the way to cessation, although they are not such a way, he begins to perform the threefold karma. Moreover, through this non-abandonment of ignorance in respect of the four truths, he does not know the fruition of meritorious karma to be the misery, it really is, seeing that it is completely overwhelmed with the calamities, birth, old age, disease, death, etc., and so to obtain it he begins to perform meritorious karma in its three divisions of bodily, vocal and mental karma, just as a man in love with a heavenly nymph will throw himself down a precipice. When he does not perceive that at the end of that meritorious fruition, considered to be such happiness, comes the agonizing misery of change and disappointment, he begins to perform the meritorious karma above described, just as a locust will fly into the flame of a lamp, or a man that is greedy after honey will lick the honey-smeared edge of a knife. When he fails to perceive the calamities due to sensual gratification in its fruition, and being under the impression that sensuality is happiness, lives enthralled by his passions, he then begins to perform demeritorious karma through the three avenues just as a child will play with filth, or one who wishes to die will eat poison. When he does not perceive the misery of the change that takes place in the constituents of being, even in the realm of formlessness, but has a perverse belief in persistence, etc., he begins to perform mental karma that leads to immovability, just as a man who has lost his way will go after a mirage. As therefore karma exists when ignorance exists, but not when it does not exist, it is to be understood that this karma depends on ignorance, and it has been said as follows, O priests, the ignorant, uninstructed man performs meritorious karma, demeritorious karma and karma leading to immovability, but whenever O priests he abandons his ignorance and acquires wisdom, he through the fading out of ignorance and the coming into being of wisdom, does not even perform meritorious karma. Chapter 11 Fruitful and barren karma Translated from the Anagutara Nikaya, Book 3, verse 33 One Fruitful Karma There are three conditions, O priests, under which deeds are produced, and what are the three? Covetousness is a condition under which deeds are produced, Hatred is a condition under which deeds are produced. Infatuation is a condition under which deeds are produced. When a man's deeds, O priests, are performed through covetousness, arise from covetousness, are occasioned by covetousness, originate in covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. When a man's deeds, O priests, are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. It is like seed, O priests, that is uninjured, undecayed, unharmed by wind or heat, and is sound, and advantageously sown in a fertile field on well-prepared soil. If then rain falls in due season, then, O priests, will that seed attain to growth, increase and development? In exactly the same way, O priests, when a man's deeds are performed through covetousness, arise from covetousness, are occasioned by covetousness, originate in covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. When a man's deeds are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. These O priests are the three conditions under which deeds are produced. 2. Baron Karma There are three conditions O priests under which deeds are produced, and what are the three? Freedom from covetousness is a condition under which deeds are produced, freedom from hatred is a condition under which deeds are produced, freedom from infatuation is a condition under which deeds are produced. When a man's deeds O priests are performed without covetousness, arise without covetousness, are occasioned without covetousness, originate without covetousness, then in as much as covetousness is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra tree, and become non-existent and non-liable to spring up again in the future. When a man's deeds O priests are performed without hatred, are performed without infatuation, arise without infatuation, are occasioned without infatuation, originate without infatuation, then in as much as infatuation is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra tree, and become non-existent and non-liable to spring up again in the future. It is like seed, O priests, that is uninjured, undecayed, unharmed by wind or heat, and is sound and advantageously sown. If someone then burn it with fire and reduce it to soot, and having reduced it to soot, would then to scatter it to the winds, or throw it into a swift flowing river, then, O priests, will that seed be abandoned, uprooted, pulled out of the ground like a palmyra tree, and become non-existent and non-liable to spring up again in the future. In exactly the same way, O priests, when a man's deeds are performed without covetousness, arise without covetousness, are occasioned without covetousness, originate without covetousness, then in as much as covetousness is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra tree, and become non-existent and non-liable to spring up again in the future. When a man's deeds are performed without hatred, without infatuation, arise without infatuation, are occasioned without infatuation, originate without infatuation, then, in as much as infatuation is gone, those deeds are abandoned, uprooted, pulled out of the ground like a palmyra tree, and become non-existent and non-liable to spring up again in the future. These O priests are the three conditions under which deeds are produced. A wise priest knows he now must reap the fruits of deeds of former births, for be they many, all but few. Deeds done in covetousness or hate, or through infatuation's power, must bear their needful consequence, hence not to covetousness nor hate, nor to infatuation's power, the wise priest yields, but knowledge seeks, and leaves the way to punishment. 2. Translated from the Anagutara Nikaya, Book 3, verse 99 O priests, if any one says that a man must reap according to his deeds, in that case O priests, there is no religious life, nor is any opportunity afforded for the entire extinction of misery. But if any one says O priests, that the reward a man reaps according to his deeds, in that case O priests, there is a religious life, and opportunity is afforded for the entire extinction of misery. We may have the case O priests, of an individual who does some slight deed of wickedness, which brings him to hell, or again O priests, we may have the case of another individual who does the same slight deed of wickedness, and expiates it in the present life, though it may be a way which appears to him, not slight but grievous. What kind of individual O priests is he who's slight deed of wickedness brings him to hell? Whenever O priests an individual is not proficient in the management of his body, is not proficient in the precepts, is not proficient in concentration, is not proficient in wisdom, and is limited and bounded, and abides in what is finite and evil, such an individual O priests, is he who slight deed of wickedness brings him to hell? What kind of individual O priests is he who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous? Whenever O priests an individual is proficient in the management of his body, is proficient in the precepts, is proficient in concentration, is proficient in wisdom, and is not limited nor bounded, and abides in the universal, such an individual O priests, is he who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous. It is as if O priests, a man were to put a lump of salt into a small cup of water. What think ye, O priests? Would now the small amount of water in this cup be made salt and undrinkable by the lump of salt? Yes, reverend sir. And why? Because reverend sir, there was but a small amount of water in the cup, and so it was made salt and undrinkable by the lump of salt. It is as if, O priests, a man were to throw a lump of salt into the river Ganges. What think ye, O priests? Would now the river Ganges be made of salt and undrinkable by the lump of salt? Nay, verily reverend sir. And why not? Because reverend sir, the mass of water in the river Ganges is great, and so is not made salt and undrinkable by the lump of salt. In exactly the same way, O priests, we may have the case of an individual who does some slight deed of wickedness, which brings him to hell or again, O priests, we may have the case of another individual who does the same slight deed of wickedness, and expiates it in the present life, though it may be in a way which appears to him not slight but grievous. When a man's deeds, O priests, are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originating in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. It is like seed, O priests, that is uninjured, undecayed, unharmed by wind or heat, and is sound and advantageously sown in a fertile field, on well-prepared soil. If then rain falls in due season, then, O priests, will that seed attain to growth, increase and development? In exactly the same way, O priests, when a man's deeds are performed through covetousness, arise from covetousness, are occasioned by covetousness, originate in covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. When a man's deeds are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. We may have O priests, the case of one who is cast into prison for a half-penny, for a penny, or for a hundred pence, or again O priests, we may have the case of one who is not cast into prison for a half-penny, for a penny, or for a hundred pence. Who O priests is cast into prison for a half-penny, for a penny, or for a hundred pence? Whenever opriests anyone is poor, needy and indigent, he opriests is cast into prison for a half-penny for a penny or for a hundred pence. Who opriests is not cast into prison for a half-penny for a penny or for a hundred pence? Whenever opriests anyone is rich, wealthy and affluent, he opriests is not cast into prison for a half-penny for a penny or for a hundred pence. In exactly the same way, opriests, we may have the case of an individual who does some slight deed of wickedness, which brings him to hell, or again, opriests, we may have the case of another individual who does the same slight deed of wickedness and expiates it in the present life, though it may be in a way which appears to him not slight but grievous. When a man's deeds, opriests, are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. It is like seed, opriests, that is uninjured, undecayed, unharmed by wind or heat, and is sound and advantageously sown in a fertile field, on well-prepared soil. If then rain falls in due season then, opriests, will that seed attain to growth, increase and development. In exactly the same way, opriests, when a man's deeds are performed through covetousness, arise from covetousness, are occasioned by covetousness, originate in covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. When a man's deeds are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life or in some subsequent one. Just as, opriests, a butcher and killer of rams will smite one man if he steal a ram, and will bind him and burn him, and wreak his pleasure on him, and another who steals a ram he will not attack, nor bind him nor burn him, nor wreak his pleasure on him. Who is he, opriests, whom a butcher and killer of rams will smite if he steal a ram, and will bind him and burn him, and wreak his pleasure on him? Whenever, opriests, the robber is poor, needy, and indigent, him, opriests, a butcher and killer of rams will smite if he steal a ram, and will bind him and burn him and wreak his pleasure on him. Who is he, opriests, whom a butcher and killer of rams will not smite if he steal a ram, nor bind him, nor burn him, nor wreak his pleasure on him. Whenever oh priests, the robber is rich, wealthy, and affluent, a king, or a king's minister, him, oh priests, a butcher and killer of rams, will not smite if he steal a ram, nor bind him, nor burn him, nor wreak his pleasure on him. On the contrary, he will stretch out his joined palms, and make supplications, saying, Sir, give me the ram, or the price of the ram. In exactly the same way, oh priests, we may have the case of an individual who does some slight deed of wickedness which brings him to hell, or again, oh priests, we may have the case of another individual who does the same slight deed of wickedness, and expiates it, in the present life, though it may be in a way which appears to him not slight but grievous. When a man's deeds, oh priests, are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originating in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one. It is like seed, oh priests, that is uninjured, undecayed, unharmed by wind or heat, and is sound and advantageously sown in a fertile field on well-prepared soil. If then rain falls in due season, then, oh priests, will that seed attain to growth, increase, and development. In exactly the same way, oh priests, when a man's deeds are performed through covetousness, arise from covetousness, are occasioned by covetousness, originating covetousness, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one. When a man's deeds are performed through hatred, are performed through infatuation, arise from infatuation, are occasioned by infatuation, originate in infatuation, wherever his personality may be, there those deeds ripen, and wherever they ripen, there he experiences the fruition of those deeds, be it in the present life, or in some subsequent one. Oh priests, if any one were to say that a man must reap according to his deeds, in that case, oh priests, there is no religious life, nor is any opportunity afforded for the entire extinction of misery. But if any one says, oh priests, that the reward a man reaps accords with his deeds, in that case, oh priests, there is a religious life, and opportunity is afforded for the entire extinction of misery. End of Chapter 11 Chapter 12 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. This reading by Karl Manchester 2008. Buddhist writings Translated by Henry Clark Warren Chapter 12 Good and Bad Karma Translated from the Samyutta Nikaya Book 3 Book 3, Volume 2, Verse 10 Thus I have heard. On a certain occasion the Blessed One was dwelling at Savati in Jetavana Monastery in Anathapindika's Park. Then drew near King Pasanadi, the Kossalan, at an unusual time of day, to where the Blessed One was. And having drawn near and greeted the Blessed One, he sat down respectfully at one side. And King Pasanadi, the Kossalan, being seated respectfully at one side, the Blessed One spoke to him as follows. Pray, whence have you come, great king, at this unusual time of day? Reverend Sir, a householder who was treasurer in Savati, has just died, leaving no son, and I have come from transferring his property to my royal palace. And Reverend Sir, he had ten million pieces of gold and silver beyond all reckoning. But this householder, Reverend Sir, would eat sour gruel and cana jacka, and the clothes he wore were made of hemp, and the conveyance in which he rode was a broken down chariot with an umbrella of leaves. Even so great king, even so great king, formerly great king, that householder and treasurer gave food in arms to a private Buddha named Tagarasikhi. But after he had given the order, saying, Give food to this monk, and had risen from his seat and departed, he repented him of the gift, and said to himself, It would have been better if my slaves or my servants had had this food. And moreover, he murdered his brother's only son for the sake of the inheritance. Now, whereas great king, that householder and treasurer gave food in arms to the private Buddha Tagarasikhi, as the fruit of this deed, he was born seven times in a higher state of existence, into a heavenly world, and as a further result of this deed, he has held the treasurer's ship seven times here in Savati. And whereas great king, that householder and treasurer repented him of the gift, and said to himself, It would have been better if my slaves or my servants had had this food. As the result of this sinful thought, his mind has been averse to sumptuous food, to sumptuous clothing, to sumptuous equipages, to a sumptuous gratification of the five senses. And whereas great king, the treasurer murdered his brother's only son for the sake of the inheritance, as a result of this deed, he has suffered in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of years. And as a further result of this deed, he has now, for the seventh time, died without leaving any son, and forfeited his property into the royal treasury. But now great king, the former merit of this treasurer has become exhausted, and no new merit has been accumulated, and at the present time great king, the treasurer is suffering in the Mahara Ruvahel. Reverend Sir, has the treasurer been reborn in the Mahara Ruvahel? Yes, great king, the treasurer has been reborn in the Mahara Ruvahel. Nor grain, nor wealth, nor store of gold and silver, not one amongst his womenfolk and children, nor slave, domestic, hired man, nor anyone that eats his bread, can follow him who leaves this life, but all things must be left behind. But every deed a man performs, with body or with voice or mind, tis this that he can call his own, this with him take as he goes hence. This is what follows after him, and like a shadow, ne'er departs. Let all then noble deeds perform, a treasure store for future wheel, for merit gained this life within will yield a blessing in the next.