The Gospel Of Buddha, Compiled From Ancient Records

ILLUSTRATED BY O. KOPETZKY

Table of contents...

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PREFACE.

This booklet needs no preface for those who are familiar with the sacred books of Buddhism, which have been made accessible to the Western world by the indefatigable zeal and industry of scholars like Beal, Bigandet, Bühler, Burnouf, Childers, Alexander Csoma, Rhys Davids, Dutoit, Eitel, Fausböll, Foucaux, Francke, Edmund Hardy, Spence Hardy, Hodgson, Charles R. Lanman, F. Max Müller, Karl Eugen Neumann, Oldenberg, Pischel, Schiefner, Senart, Seidenstücker, Bhikkhu Nyānatiloka, D.M. Strong, Henr

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PRONUNCIATION.

Pronounce: a as the Italian and German short a . ā as a in f a ther, e as e in e ight. i as i in h i t. ī as i in m a chine. o as o in h o me. u as oo in g oo d. u as ū in r u mor. ai as in eye . au as ow in h ow . ñ as ny . jñ as dny . ññ as n-ny . ch as ch in ch ur ch . cch as ch-ch in ri ch ch ance. Note that o and e are always long. s, j, y, and other letters, as usual in English words. Double consonants are pronounced as two distinct sounds, e.g., ka'm-ma , not kă'ma . The h after p, b, k,

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REJOICE!

Rejoice at the glad tidings! The Buddha, our Lord, has found the root of all evil; he has shown us the way of salvation. 1 The Buddha dispels the illusions of our mind and redeems us from the terror of death. 2 The Buddha, our Lord, brings comfort to the weary and sorrow-laden; he restores peace to those who are broken down under the burden of life. He gives courage to the weak when they would fain give up self-reliance and hope. 3 Ye that suffer from the tribulations of life, ye that have to st

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SAMSĀRA AND NIRVĀNA.

Look about and contemplate life! 1 Everything is transient and nothing endures. There is birth and death, growth and decay; there is combination and separation. 2 The glory of the world is like a flower: it stands in full bloom in the morning and fades in the heat of the day. 3 Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure. There is a panic flight from pain and death, and hot are the flames of burning desires. The world is vanity fair, full of changes a

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TRUTH THE SAVIOUR.

The things of the world and its inhabitants are subject to change. They are combinations of elements that existed before, and all living creatures are what their past actions made them; for the law of cause and effect is uniform and without exception. 1 But in the changing things there is a constancy of law, and when the law is seen there is truth. The truth lies hidden in Samsāra as the permanent in its changes. 2 Truth desires to appear; truth longs to become conscious; truth strives to know i

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THE BODHISATTA'S BIRTH

There was in Kapliavatthu a Sakya king, strong of purpose and reverenced by all men, a descendant of the Okkākas, who call themselves Gotama, and his name was Suddhodana or Pure-Rice. 1 His wife Māyā-devī was beautiful as the water-lily and pure in mind as the lotus. As the Queen of Heaven, she lived on earth, untainted by desire, and immaculate. 2 The king, her husband, honored her in her holiness, and the spirit of truth, glorious and strong in his wisdom like unto a white elephant, descended

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THE TIES OF LIFE.

When Siddhattha had grown to youth, his father desired to see him married, and he sent to all his kinsfolk, commanding them to bring their princesses that the prince might select one of them as his wife. 1 But the kinsfolk replied and said: "The prince is young and delicate; nor has he learned any of the sciences. He would not be able to maintain our daughter, and should there be war he would be unable to cope with the enemy." 2 The prince was not boisterous, but pensive in his nature. He loved

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THE THREE WOES.

The palace which the king had given to the prince was resplendent with all the luxuries of India; for the king was anxious to see his son happy. 1 All sorrowful sights, all misery, and all knowledge of misery were kept away from Siddhattha, for the king desired that no troubles should come nigh him; he should not know that there was evil in the world. 2 But as the chained elephant longs for the wilds of the jungles, so the prince was eager to see the world, and he asked his father, the king, for

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THE BODHISATTA'S RENUNCIATION.

It was night. The prince found no rest on his soft pillow; he arose and went out into the garden. "Alas!" he cried, "all the world is full of darkness and ignorance; there is no one who knows how to cure the ills of existence." And he groaned with pain. 1 Siddhattha sat down beneath the great jambu-tree and gave himself to thought, pondering on life and death and the evils of decay. Concentrating his mind he became free from confusion. All low desires vanished from his heart and perfect tranquil

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KING BIMBISĀRA.

Siddhattha had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground. Having sent home Channa, the charioteer, together with the noble steed Kanthaka, to king Suddhodana to bear him the message that the prince had left the world, the Bodhisatta walked along on the highroad with a beggar's bowl in his hand. 1 Yet the majesty of his mind was ill-concealed under the poverty of his appearance. His erect gait betrayed his royal birth and his eyes beamed with

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THE BODHISATTA'S SEARCH.

Alāra and Uddaka were renowned as teachers among the Brahmans, and there was no one in those days who surpassed them in learning and philosophical knowledge. 1 The Bodhisatta went to them and sat at their feet. He listened to their doctrines of the ātman or self, which is the ego of the mind and the doer of all doings. He learned their views of the transmigration of souls and of the law of karma; how the souls of bad men had to suffer by being reborn in men of low caste, in animals, or in hell,

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URUVELĀ, THE PLACE OF MORTIFICATION.

The Bodhisatta went in search of a better system and came to a settlement of five bhikkhus in the jungle of Uruvelā; and when the Blessed One saw the life of those five men, virtuously keeping in check their senses, subduing their passions, and practising austere self-discipline, he admired their earnestness and joined their company. 1 With holy zeal and a strong heart, the Sakyamuni gave himself up to meditative thought and rigorous mortification of the body. Whereas the five bhikkhus were seve

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MĀRA THE EVIL ONE.

The Holy One directed his steps to that blessed Bodhi-tree beneath whose shade he was to accomplish his search. 1 As he walked, the earth shook and a brilliant light transfigured the world. 2 When he sat down the heavens resounded with joy and all living beings were filled with good cheer. 3 Māra alone, lord of the five desires, bringer of death and enemy of truth, was grieved and rejoiced not. With his three daughters, Tanhā, Ragā and Arati, the tempters, and with his host of evil demons, he we

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ENLIGHTENMENT.

The Bodhisatta, having put Māra to flight, gave himself up to meditation. All the miseries of the world, the evils produced by evil deeds and the sufferings arising therefrom, passed before his mental eye, and he thought: 1 "Surely if living creatures saw the results of all their evil deeds, they would turn away from them in disgust. But selfhood blinds them, and they cling to their obnoxious desires. 2 "They crave pleasure for themselves and they cause pain to others; when death destroys their

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THE FIRST CONVERTS.

The Blessed One tarried in solitude seven times seven days, enjoying the bliss of emancipation. 1 At that time Tapussa and Bhallika, two merchants, came traveling on the road near by, and when they saw the great samana, majestic and full of peace, they approached him respectfully and offered him rice cakes and honey. 2 This was the first food that the Enlightened One ate after he attained Buddhahood. 3 And the Buddha addressed them and pointed out to them the way of salvation. The two merchants,

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BRAHMĀS REQUEST.

The Blessed One having attained Buddhahood while resting under the shepherd's Nigrodha tree on the banks of the river Nerañjarā, pronounced this solemn utterance: 1 "How blest in happy solitude Is he who hears of truth the call! How blest to be both kind and good, To practice self-restraint to all! How blest from passion to be free, All sensuous joys to let pass by! Yet highest bliss enjoyeth he Who quits the pride of 'I am I.' 2 "I have recognized the deepest truth, which is sublime and peace-g

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UPAKA.

Now the Blessed One thought: "To whom shall I preach the doctrine first? My old teachers are dead. They would have received the good news with joy. But my five disciples are still alive. I shall go to them, and to them shall I first proclaim the gospel of deliverance." 1 At that time the five bhikkhus dwelt in the Deer Park at Benares, and the Blessed One rose and journeyed to their abode, not thinking of their unkindness in having left him at a time when he was most in need of their sympathy an

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THE SERMON AT BENARES.

On seeing their old teacher approach, the five bhikkhus agreed among themselves not to salute him, nor to address him as a master, but by his name only. "For," so they said, "he has broken his vow and has abandoned holiness. He is no bhikkhu but Gotama, and Gotama has become a man who lives in abundance and indulges in the pleasures of worldliness." 1 But when the Blessed One approached in a dignified manner, they involuntarily rose from their seats and greeted him in spite of their resolution.

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THE SANGHA.

Having pointed out to the five bhikkhus the truth, the Buddha said: 1 "A man that stands alone, having decided to obey the truth, may be weak and slip back into his old ways. Therefore, stand ye together, assist one another, and strengthen one another's efforts. 2 "Be like unto brothers; one in love, one in holiness, and one in your zeal for the truth. 3 "Spread the truth and preach the doctrine in all quarters of the world, so that in the end all living creatures will be citizens of the kingdom

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YASA, THE YOUTH OF BENARES.

At that time there was in Benares a noble youth, Yasa by name, the son of a wealthy merchant. Troubled in his mind about the sorrows of the world, he secretly rose up in the night and stole away to the Blessed One. 1 The Blessed One saw Yasa, the noble youth, coming from afar. And Yasa approached and exclaimed: "Alas, what distress! What tribulations!" 2 The Blessed One said to Yasa: "Here is no distress; here are no tribulations. Come to me and I will teach you the truth, and the truth will dis

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KASSAPA.

At that time there lived in Uruvelā the Jatilas, Brahman hermits with matted hair, worshipping the fire and keeping a fire-dragon; and Kassapa was their chief. 1 Kassapa was renowned throughout all India, and his name was honored as one of the wisest men on earth and an authority on religion. 2 And the Blessed One went to Kassapa of Uruvelā, the Jatila, and said: "Let me stay a night in the room where you keep your sacred fire." 3 Kassapa, seeing the Blessed One in his majesty and beauty, though

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THE SERMON AT RĀJAGAHA.

And the Blessed One having dwelt some time in Uruvelā went forth to Rājagaha, accompanied by a great number of bhikkhus, many of whom had been Jatilas before; and the great Kassapa, chief of the Jatilas and formerly a fireworshipper, went with him. 1 When the Magadha king, Seniya Bimbisāra, heard of the arrival of Gotama Sakyamuni, of whom the people said, "He is the Holy One, the blessed Buddha, guiding men as a driver curbs bullocks, the teacher of high and low," he went out surrounded with hi

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THE KING'S GIFT.

The king, having taken his refuge in the Buddha, invited the Tathāgata to his palace, saying: "Will the Blessed One consent to take his meal with me to-morrow together with the fraternity of bhikkhus?" 1 The next morning Seniya Bimbisāra, the king, announced to the Blessed One that it was time for taking food: "Thou art my most welcome guest, O Lord of the world, come; the meal is prepared." 2 And the Blessed One having donned his robes, took his alms-bowl and, together with a great number of bh

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SĀRIPUTTA AND MOGGALLĀNA.

At that time Sāriputta and Moggallāna, two Brahmans and chiefs of the followers of Sañjaya, led a religious life. They had promised each other: "He who first attains Nirvāna shall tell the other one." 1 Sāriputta seeing the venerable Assaji begging for alms, modestly keeping his eyes to the ground and dignified in deportment,[1] exclaimed: "Truly this samana has entered the right path; I will ask him in whose name he has retired from the world and what doctrine he professes." Being addressed by

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ANĀTHAPINDIKA.

At this time there was Anāthapindika, a man of unmeasured wealth, visiting Rājagaha. Being of a charitable disposition, he was called "the supporter of orphans and the friend of the poor." 1 Hearing that the Buddha had come into the world and was stopping in the bamboo grove near the city, he set out in the very night to meet the Blessed One. 2 And the Blessed One saw at once the sterling quality of Anāthapindika's heart and greeted him with words of religious comfort. And they sat down together

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THE SERMON ON CHARITY.

Anāthapindika rejoiced at the words of the Blessed One and said: "I dwell at Sāvatthi, the capital of Kosala, a land rich in produce and enjoying peace. Pasenadi is the king of the country, and his name is renowned among our own people and our neighbors. Now I wish to found there a vihāra which shall be a place of religious devotion for your brotherhood, and I pray you kindly to accept it." 1 The Buddha saw into the heart of the supporter of orphans; and knowing that unselfish charity was the mo

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JETAVANA.

Anāthapindika, the friend of the destitute and the supporter of orphans, having returned home, saw the garden of the heir-apparent, Jeta, with its green groves and limpid rivulets, and thought: "This is the place which will be most suitable as a vihāra for the brotherhood of the Blessed One." And he went to the prince and asked leave to buy the ground. 1 The prince was not inclined to sell the garden, for he valued it highly. He at first refused but said at last, "If thou canst cover it with gol

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THE THREE CHARACTERISTICS AND THE UNCREATE.

When the Buddha was staying at the Veluvana, the bamboo grove at Rājagaha, he addressed the brethren thus: 1 "Whether Buddhas arise, O priests, or whether Buddhas do not arise, it remains a fact and the fixed and necessary constitution of being that all conformations are transitory. This fact a Buddha discovers and masters, and when he has discovered and mastered it, he announces, teaches, publishes, proclaims, discloses, minutely explains and makes it clear that all conformations are transitory

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THE BUDDHA'S FATHER.

The Buddha's name became famous over all India and Suddhodana, his father, sent word to him saying: "I am growing old and wish to see my son before I die. Others have had the benefit of his doctrine, but not his father nor his relatives." 1 And the messenger said: "O world-honored Tathāgata, thy father looks for thy coming as the lily longs for the rising of the sun." 2 The Blessed One consented to the request of his father and set out on his journey to Kapilavatthu. Soon the tidings spread in t

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YASODHARĀ.

On the next morning the Buddha took his bowl and set out to beg his food. 1 And the news spread abroad: "Prince Siddhattha is going from house to house to receive alms in the city where he used to ride in a chariot attended by bis retinue. His robe is like a red clod, and he holds in his hand an earthen bowl." 2 On hearing the strange rumor, the king went forth in great haste and when he met his son he exclaimed: "Why dost thou thus disgrace me? Knowest thou not that I can easily supply thee and

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RĀHULA.

Many people in Kapilavatthu believed in the Tathāgata and took refuge in his doctrine, among them Nanda, Siddhattha's halfbrother, the son of Pajāpatī; Devadatta, his cousin and brother-in-law; Upāli the barber; and Anuruddha the philosopher. Some years later Ānanda, another cousin of the Blessed One, also joined the Sangha. 1 Ānanda was a man after the heart of the Blessed One; he was his most beloved disciple, profound in comprehension and gentle in spirit. And Ānanda remained always near the

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JĪVAKA, THE PHYSICIAN.

Long before the Blessed One had attained enlightenment, self-mortification had been the custom among those who earnestly sought for salvation. Deliverance of the soul from all the necessities of life and finally from the body itself, they regarded as the aim of religion. Thus, they avoided everything that might be a luxury in food, shelter, and clothing, and lived like the beasts in the woods. Some went naked, while others wore the rags cast away upon cemeteries or dungheaps. 1 When the Blessed

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THE BUDDHA'S PARENTS ATTAIN NIRVĀNA.

When Suddhodana had grown old, he fell sick and sent for his son to come and see him once more before he died; and the Blessed One came and stayed at the sick-bed, and Suddhodana, having attained perfect enlightenment, died in the arms of the Blessed One. 1 And it is said that the Blessed One, for the sake of preaching to his mother Māyā-devī, ascended to heaven and dwelt with the devas. Having concluded his pious mission, he returned to the earth and went about again, converting those who liste

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WOMEN ADMITTED TO THE SANGHA.

Yasodharā had three times requested of the Buddha that she might be admitted to the Sangha, but her wish had not been granted. Now Pajāpatī, the foster-mother of the Blessed One, in the company of Yasodharā, and many other women, went to the Tathāgata entreating him earnestly to let them take the vows and be ordained as disciples. 1 And the Blessed One, foreseeing the danger that lurked in admitting women to the Sangha, protested that while the good religion ought surely to last a thousand years

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THE BHIKKHUS' CONDUCT TOWARD WOMEN.

The bhikkhus came to the Blessed One and asked him: 1 "O Tathāgata, our Lord and Master, what conduct toward women dost thou prescribe to the samanas who have left the world?" 2 And the Blessed One said: 3 "Guard against looking on a woman. 4 "If ye see a woman, let it be as though ye saw her not, and have no conversation with her. 5 "If, after all, ye must speak with her, let it be with a pure heart, and think to yourself, 'I as a samana will live in this sinful world as the spotless leaf of th

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VISĀKHĀ.

Visākhā, a wealthy woman in Sāvatthi who had many children and grandchildren, had given to the order the Pubbārāma or Eastern Garden, and was the first in Northern Kosala to become a matron of the lay sisters. 1 When the Blessed One stayed at Sāvatthi, Visākhā went up to the place where the Blessed One was, and tendered him an invitation to take his meal at her house, which the Blessed One accepted. 2 And a heavy rain fell during the night and the next morning; and the bhikkhus doffed their robe

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THE UPOSATHA AND PĀTIMOKKHA.

When Seniya Bimbisāra, the king of Magadha, was advanced in years, he retired from the world and led a religious life. He observed that there were Brahmanical sects in Rājagaha keeping sacred certain days, and the people went to their meeting-houses and listened to their sermons. 1 Concerning the need of keeping regular days for retirement from worldly labors and religious instruction, the king went to the Blessed One and said: "The Parivrājaka, who belong to the Titthiya school, prosper and gai

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THE SCHISM.

While the Blessed One dwelt at Kosambī, a certain bhikkhu was accused of having committed an offence, and, as he refused to acknowledge it, the brotherhood pronounced against him the sentence of expulsion. 1 Now, that bhikkhu was erudite. He knew the Dharma, had studied the rules of the order, and was wise, learned, intelligent, modest, conscientious, and ready to submit himself to discipline. And he went to his companions and friends among the bhikkhus, saying: "This is no offence, friends; thi

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THE RE-ESTABLISHMENT OF CONCORD.

Whilst the dispute between the parties was not yet settled, the Blessed One left Kosambī, and wandering from place to place he came at last to Sāvatthi. 1 And in the absence of the Blessed One the quarrels grew worse, so that the Jay devotees of Kosambī became annoyed and they said: "These quarrelsome monks are a great nuisance and will bring upon us misfortunes. Worried by their altercations the Blessed One is gone, and has selected another abode for his residence. Let us, therefore, neither sa

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THE BHIKKHUS REBUKED.

And it happened that the Blessed One walked up and down in the open air unshod. 1 When the elders saw that the Blessed One walked unshod, they put away their shoes and did likewise. But the novices did not heed the example of their elders and kept their feet covered. 2 Some of the brethren noticed the irreverent behavior of the novices and told the Blessed One; and the Blessed One rebuked the novices and said: "If the brethren, even now, while I am yet living, show so little respect and courtesy

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DEVADATTA.

When Devadatta, the son of Suprabuddha and a brother of Yasodharā, became a disciple, he cherished the hope of attaining the same distinctions and honors as Gotama Siddhattha. Being disappointed in his ambitions, he conceived in his heart a jealous hatred, and, attempting to excel the Perfect One in virtue, he found fault with his regulations and reproved them as too lenient. 1 Devadatta went to Rājagaha and gained the ear of Ajātasattu, the son of King Bimbisāra. And Ajātasattu built a new vihā

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NAME AND FORM.

On one occasion the Blessed One entered the assembly hall and the brethren hushed their conversation. 1 When they had greeted him with clasped hands, they sat down and became composed. Then the Blessed One said: "Your minds are inflamed with intense interest; what was the topic of your discussion?" 2 And Sāriputta rose and spake: "World-honored master, we were discussing the nature of man's own existence. We were trying to grasp the mixture of our own being which is called Name and Form. Every h

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THE GOAL.

And the Blessed One thus addressed the bhikkhus: 1 "It is through not understanding the four noble truths, O bhikkhus, that we had to wander so long in the weary-path of samsāra, both you and I. 2 "Through contact thought is born from sensation, and is reborn by a reproduction of its form. Starting from the simplest forms, the mind rises and falls according to deeds, but the aspirations of a Bodhisatta pursue the straight path of wisdom and righteousness, until they reach perfect enlightenment i

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MIRACLES FORBIDDEN.

Jotikkha, the son of Subhadda, was a householder living in Rājagaha. Having received a precious bowl of sandalwood decorated with jewels, he erected a long pole before his house and put the bowl on its top with this legend: "Should a samana take this bowl down without using a ladder or a stick with a hook, or without climbing the pole, but by magic power, he shall receive as reward whatever he desires." 1 And the people came to the Blessed One, full of wonder and their mouths overflowing with pr

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THE VANITY OF WORLDLINESS.

There was a poet who had acquired the spotless eye of truth, and he believed in the Buddha, whose doctrine gave him peace of mind and comfort in the hour of affliction. 1 And it happened that an epidemic swept over the country in which he lived, so that many died, and the people were terrified. Some of them trembled with fright, and in anticipation of their fate were smitten with all the horrors of death before they died, while others began to be merry, shouting loudly, "Let us enjoy ourselves t

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SECRECY AND PUBLICITY.

The Buddha said: "Three things, O disciples, are characterized by secrecy: love affairs, priestly wisdom, and all aberrations from the path of truth. 1 "Women who are in love, O disciples, seek secrecy and shun publicity; priests who claim to be in possession of special revelations, O disciples, seek secrecy and shun publicity; all those who stray from the path of truth, O disciples, seek secrecy and shun publicity. 2 "Three things, O disciples, shine before the world and cannot be hidden. What

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THE ANNIHILATION OF SUFFERING.

And the Buddha said: "What, my friends, is evil? 1 "Killing is evil; stealing is evil; yielding to sexual passion is evil; lying is evil; slandering is evil; abuse is evil; gossip is evil; envy is evil; hatred is evil; to cling to false doctrine is evil; all these things, my friends, are evil. 2 "And what, my friends, is the root of evil? 3 "Desire is the root of evil; hatred is the root of evil; illusion is the root of evil; these things are the root of evil. 4 "What, however, is good? 5 "Absta

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AVOIDING THE TEN EVILS.

The Buddha said: "All acts of living creatures become bad by ten things, and by avoiding the ten things they become good. There are three evils of the body, four evils of the tongue, and three evils of the mind. 1 "The evils of the body are, murder, theft, and adultery, of the tongue, lying, slander, abuse, and idle talk; of the mind, covetousness, hatred, and error. 2 "I exhort you to avoid the ten evils: 3 "I. Kill not, but have regard for life. 4 "II. Steal not, neither do ye rob; but help ev

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THE PREACHER'S MISSION.

And the Blessed One said to his disciples: 1 "When I have passed away and can no longer address you and edify your minds with religious discourse, select from among you men of good family and education to preach the truth in my stead. And let those men be invested with the robes of the Tathāgata, let them enter into the abode of the Tathāgata, and occupy the pulpit of the Tathāgata. 2 "The robe of the Tathāgata is sublime forbearance and patience. The abode of the Tathāgata is charity and love o

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THE DHAMMAPADA.

This is the Dhammapada, the path of religion pursued by those who are followers of the Buddha: 1 Creatures from mind their character derive; mind-marshalled are they, mind-made. Mind is the source either of bliss or of corruption. 2 By oneself evil is done; by oneself one suffers; by oneself evil is left undone; by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 3 You yourself must make an effort. The Tathāgatas are only preachers. The thoughtful who en

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THE TWO BRAHMANS.

At one time when the Blessed One was journeying through Kosala he came to the Brahman village which is called Manasākata. There he stayed in a mango grove. 1 And two young Brahmans came to him who were of different schools. One was named Vāsettha and the other Bhāradvāja. And Vāsettha said to the Blessed One: 2 "We have a dispute as to the true path. I say the straight path which leads unto a union with Brahmā is that which has been announced by the Brahman Pokkharasāti, while my friend says the

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GUARD THE SIX QUARTERS.

While the Blessed One was staying at the bamboo grove near Rājagaha, he once met on his way Sigāla, a householder, who, clasping his hands, turned to the four quarters of the world, to the zenith above, and to the nadir below. And the Blessed One, knowing that this was done according to the traditional religious superstition to avert evil, asked Sigāla: "Why performest thou these strange ceremonies?" 1 And Sigāla in reply said: "Dost thou think it strange that I protect my home against the influ

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SIMHA'S QUESTION CONCERNING ANNIHILATION.

At that time many distinguished citizens were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dharma, and of the Sangha. Simha, the general-in-chief, a disciple of the Niggantha sect, was sitting among them. And Simha thought: "Truly, the Blessed One must be the Buddha, the Holy One. I will go and visit him." 1 Then Simha, the general, went to the place where the Niggantha chief, Nātaputta, was; and having approached him, he said: "I wish, Lord,

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ALL EXISTENCE IS SPIRITUAL.

And there was an officer among the retinue of Simha who had heard of the discourses of the Blessed One, and there was some doubt left in his heart. 1 This man came to the Blessed One and said: "It is said, O Lord, that the samana Gotama denies the existence of the soul. Do they who say so speak the truth, or do they bear false witness against the Blessed One?" 2 And the Blessed One said: "There is a way in which those who say so are speaking truly of me; on the other hand, there is a way in whic

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IDENTITY AND NON-IDENTITY.

Kūtadanta, the head of the Brahmans in the village of Dānamatī having approached the Blessed One respectfully, greeted him and said: "I am told, O samana, that thou art the Buddha, the Holy One, the Allknowing, the Lord of the world. But if thou wert the Buddha, wouldst thou not come like a king in all thy glory and power?" 1 Said the Blessed One: "Thine eyes are holden. If the eye of thy mind were undimmed thou couldst see the glory and the power of truth." 2 Said Kūtadanta: "Show me the truth

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THE BUDDHA OMNIPRESENT.

And the Blessed One thus addressed the brethren: 1 "Those only who do not believe, call me Gotama, but you call me the Buddha, the Blessed One, the Teacher. And this is right, for I have in this life entered Nirvāna, while the life of Gotama has been extinguished. 2 "Self has disappeared and the truth has taken its abode in me. This body of mine is Gotama's body and it will be dissolved in due time, and after its dissolution no one, neither God nor man, will see Gotama again. But the truth remai

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ONE ESSENCE, ONE LAW, ONE AIM.

And the Tathāgata addressed the venerable Kassapa, to dispel the uncertainty and doubt of his mind, and he said: 1 "All things are made of one essence, yet things are different according to the forms which they assume under different impressions. As they form themselves so they act, and as they act so they are. 2 "It is, Kassapa, as if a potter made different vessels out of the same clay. Some of these pots are to contain sugar, others rice, others curds and milk; others still are vessels of imp

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THE LESSON GIVEN TO RĀHULA.

Before Rāhula, the son of Gotama Siddhattha and Yasodharā, attained to the enlightenment of true wisdom, his conduct was not always marked by a love of truth, and the Blessed One sent him to a distant vihāra to govern his mind and to guard his tongue. 1 After some time the Blessed One repaired to the place, and Rāhula was filled with joy. 2 And the Blessed One ordered the boy to bring him; basin of water and to wash his feet, and Rāhula obeyed. 3 When Rāhula had washed the Tathāgata's feet, the

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THE SERMON ON ABUSE.

And the Blessed One observed the ways of society and noticed how much misery came from malignity and foolish offences done only to gratify vanity and self-seeking pride. 1 And the Buddha said: "If a man foolishly does me wrong, I will return to him the protection of my ungrudging love; the more evil comes from him, the more good shall go from me; the fragrance of goodness always comes to me, and the harmful air of evil goes to him." 2 A foolish man learning that the Buddha observed the principle

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THE BUDDHA REPLIES TO THE DEVA.

On a certain day when the Blessed One dwelt at Jetavana, the garden of Anāthapindika, a celestial deva came to him in the shape of a Brahman whose countenance was bright and whose garments were white like snow. The deva asked questions which the Blessed One answered. 1 The deva said: "What is the sharpest sword? What is is the deadliest poison? What is the fiercest fire? What is the darkest night?" 2 The Blessed One replied: "A word spoken in wrath is the sharpest sword; covetousness is the dead

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WORDS OF INSTRUCTION.

The bhikkhus came to the Blessed One, and having saluted him with clasped hands they said: 1 "O Master, thou all-seeing one, we all wish to learn; our ears are ready to hear, thou art our teacher, thou art incomparable. Cut off our doubt, inform us of the blessed Dharma, O thou of great understanding; speak in the midst of us, O thou who art all-seeing, as is the thousand-eyed Lord of the gods. 2 "We will ask the muni of great understanding, who has crossed the stream, gone to the other shore, i

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AMITĀBHA.

One of the disciples came to the Blessed One with a trembling heart and his mind full of doubt. And he asked the Blessed One: "O Buddha, our Lord and Master, why do we give up the pleasures of the world, if thou forbiddest us to work miracles and to attain the supernatural? Is not Amitābha, the infinite light of revelation, the source of innumerable miracles?" 1 And the Blessed One, seeing the anxiety of a truth-seeking mind, said: "O sāvaka, thou art a novice among the novices, and thou art swi

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THE TEACHER UNKNOWN.

And the Blessed One said to Ānanda: 1 "There are various kinds of assemblies, O Ānanda; assemblies of nobles, of Brahmans, of householders, of bhikkhus, and of other beings. When I used to enter an assembly, I always became, before I seated myself, in color like unto the color of my audience, and in voice like unto their voice. I spoke to them in their language and then with religious discourse, I instructed, quickened, and gladdened them. 2 "My doctrine is like the ocean, having the same eight

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PARABLES.

And the Blessed One thought: "I have taught the truth which is excellent in the beginning, excellent in the middle, and excellent in the end; it is glorious in its spirit and glorious in its letter. But simple as it is, the people cannot understand it. I must speak to them in their own language. I must adapt my thoughts to their thoughts. They are like unto children, and love to hear tales. Therefore, I will tell them stories to explain the glory of the Dharma. If they cannot grasp the truth in

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THE WIDOW'S TWO MITES AND THE PARABLE OF THE THREE MERCHANTS.

There was once a lone widow who was very destitute, and having gone to the mountain she beheld hermits holding a religious assembly. Then the woman was filled with joy, and uttering praises, said, "It is well, holy priests! but while others give precious things such as the ocean caves produce, I have nothing to offer." Having spoken thus and having searched herself in vain for something to give, she recollected that some time before she had found in a dungheap two coppers, so taking these she of

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THE MAN BORN BLIND.

There was a man born blind, and he said: "I do not believe in the world of light and appearance. There are no colors, bright or sombre. There is no sun, no moon, no stars. No one has witnessed these things." 1 His friends remonstrated with him, but he clung to his opinion: "What you say that you see," he objected, "are illusions. If colors existed I should be able to touch them. They have no substance and are not real. Everything real has weight, but I feel no weight where you see colors." 2 In

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THE LOST SON.

There was a householder's son who went away into a distant country, and while the father accumulated immeasurable riches, the son became miserably poor. And the son while searching for food and clothing happened to come to the country in which his father lived. And the father saw him in his wretchedness, for he was ragged and brutalized by poverty, and ordered some of his servants to call him. 1 When the son saw the place to which he was conducted, he thought, "I must have evoked the suspicion o

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THE GIDDY FISH.

There was a bhikkhu who had great difficulty in keeping his senses and passions under control; so, resolving to leave the Order, he came to the Blessed One to ask him for a release from the vows. And the Blessed One said to the bhikkhu: 1 "Take heed, my son, lest thou fall a prey to the passions of thy misguided heart. For I see that in former existences, thou hast suffered much from the evil consequences of lust, and unless thou learnest to conquer thy sensual desire, thou wilt in this life be

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THE CRUEL CRANE OUTWITTED.

A tailor who used to make robes for the brotherhood was wont to cheat his customers, and thus prided himself on being smarter than other men. But once, on entering upon an important business transaction with a stranger, he found his master in fraudulent practices, and suffered a heavy loss. 1 And the Blessed One said: "This is not an isolated incident in the greedy tailor's fate; in other incarnations he suffered similar losses, and by trying to dupe others ultimately ruined himself. 2 "This sam

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FOUR KINDS OF MERIT.

There was a rich man who used to invite all the Brahmans of the neighborhood to his house, and, giving them rich gifts, offered great sacrifices to the gods. 1 And the Blessed One said: "If a man each month repeat a thousand sacrifices and give offerings without ceasing, he is not equal to him who but for one moment fixes his mind upon righteousness." 2 The world-honored Buddha continued: "There are four kinds of offering: first, when the gifts are large and the merit small; secondly, when the g

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THE LIGHT OF THE WORLD.

There was a certain Brahman in Kosambī, a wrangler and well versed in the Vedas. As he found no one whom he regarded his equal in debate he used to carry a lighted torch in his hand, and when asked for the reason of his strange conduct, he replied: "The world is so dark that I carry this torch to light it up, as far as I can." 1 A samana sitting in the market-place heard these words and said: "My friend, if thine eyes are blind to the sight of the omnipresent light of the day, do not call the wo

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LUXURIOUS LIVING.

While the Buddha was preaching his doctrine for the conversion of the world in the neighborhood of Savatthi, a man of great wealth who suffered from many ailmemts came to him with clasped hands and said: "World-honored Buddha, pardon me for my want of respect in not saluting thee as I ought, but I suffer greatly from obesity, excessive drowsiness, and other complaints, so that I cannot move without pain." 1 The Tathāgata, seeing the luxuries with which the man was surrounded asked him: "Hast tho

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THE COMMUNICATION OF BLISS.

Annabhāra, the slave of Sumana, having just cut the grass on the meadow, saw a samana with his bowl begging for food. Throwing down his bundle of grass he ran into the house and returned with the rice that had been provided for his own food. 1 The samana ate the rice and gladdened him with words of religious comfort. 1 The daughter of Sumana having observed the scene from a window called out: "Good! Annabhāra, good! Very good!" 3 Sumana hearing these words inquired what she meant, and on being i

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THE LISTLESS FOOL.

There was a rich Brahman, well advanced in years, who, unmindful of the impermanence of earthly things and anticipating a long life, had built himself a large house. 1 The Buddha wondered why a man so near to death had built a mansion with so many apartments, and he sent Ānanda to the rich Brahman to preach to him the four noble truths and the eightfold path of salvation. 2 The Brahman showed Ānanda his house and explained to him the purpose of its numerous chambers, but to the instruction of th

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RESCUE IN THE DESERT.

There was a disciple of the Blessed One, full of energy and zeal for the truth, who, living under a vow to complete a meditation in solitude, flagged in a moment of weakness. He said to himself: "The Teacher said there are several kinds of men; I must belong to the lowest class and fear that in this birth there will be neither path nor fruit for me. What is the use of a forest life if I cannot by my constant endeavor attain the insight of meditation to which I have devoted myself?" And he left t

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THE SOWER.

Bhāradvāja, a wealthy Brahman farmer, was celebrating his harvest-thanksgiving when the Blessed One came with his alms-bowl, begging for food. 1 Some of the people paid him reverence, but the Brahman was angry and said: "O samana, it would be more fitting for thee to go to work than to beg. I plough and sow, and having ploughed and sown, I eat. If thou didst likewise, thou, too, wouldst have something to eat." 2 The Tathāgata answered him and said: "O Brahman, I, too, plough and sow, and having

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THE OUTCAST.

When Bhagavat dwelt at Sāvatthi in the Jetavana, he went out with his alms-bowl to beg for food and approached the house of a Brahman priest while the fire of an offering was blazing upon the altar. And the priest said: "Stay there, O shaveling; stay there, O wretched samana; thou art an outcast." 1 The Blessed One replied: "Who is an outcast? 2 "An outcast is the man who is angry and bears hatred; the man who is wicked and hypocritical, he who embraces error and is full of deceit. 3 "Whosoever

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THE WOMAN AT THE WELL.

Ānanda, the favorite disciple of the Buddha, having been sent by the Lord on a mission, passed by a well near a village, and seeing Pakati, a girl of the Mātanga caste, he asked her for water to drink. 1 Pakati said: "O Brahman, I am too humble and mean to give thee water to drink, do not ask any service of me lest thy holiness be contaminated, for I am of low caste." 2 And Ānanda replied: "I ask not for caste but for water;" and the Mātanga girl's heart leaped joyfully and she gave Ānanda to dr

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THE PEACEMAKER.

It is reported that two kingdoms were on the verge of war for the possession of a certain embankment which was disputed by them. 1 And the Buddha seeing the kings and their armies ready to fight, requested them to tell him the cause of their quarrels. Having heard the complaints on both sides, he said: 2 "I understand that the embankment has value for some of your people; has it any intrinsic value aside from its service to your men?" 3 "It has no intrinsic value whatever," was the reply. The Ta

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THE HUNGRY DOG.

There was a great king who oppressed his people and was hated by his subjects; yet when the Tathāgata came into his kingdom, the king desired much to see him. So he went to the place where the Blessed One stayed and asked: "O Sakyamuni, canst thou teach a lesson to the king that will divert his mind and benefit him at the same time?" 1 And the Blessed One said: "I shall tell thee the parable of the hungry dog: 2 "There was a wicked tyrant; and the god Indra, assuming the shape of a hunter, came

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THE DESPOT.

King Brahmadatta happened to see a beautiful woman, the wife of a Brahman merchant, and, conceiving a passion for her ordered a precious jewel secretly to be dropped into the merchant's carriage. The jewel was missed, searched for, and found. The merchant was arrested on the charge of stealing, and the king pretended to listen with great attention to the defence, and with seeming regret ordered the merchant to be executed, while his wife was consigned to the royal harem. 1 Brahmadatta attended t

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VĀSAVADATTĀ.

There was a courtesan in Mathurā named Vāsavadattā. She happened to see Upagutta, one of Buddha's disciples, a tall and beautiful youth, and fell desperately in love with him. Vāsavadattā sent an invitation to the young man, but he replied: "The time has not yet arrived when Upagutta will visit Vāsavadattā." 1 The courtesan was astonished at the reply, and she sent again for him, saying: "Vāsavadattā desires love, not gold, from Upagutta." But Upagutta made the same enigmatic reply and did not c

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THE MARRIAGE-FEAST IN JAMBŪNADA.

There was a man in Jambūnada who was to be married the next day, and he thought, "Would that the Buddha, the Blessed One, might be present at the wedding." 1 And the Blessed One passed by his house and met him, and when he read the silent wish in the heart of the bridegroom, he consented to enter. 2 When the Holy One appeared with the retinue of his many bhikkhus, the host whose means were limited received them as best he could, saying: "Eat, my Lord, and all thy congregation, according to your

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A PARTY IN SEARCH OF A THIEF.

Having sent out his disciples, the Blessed One himself wandered from place to place until he reached Uruvelā. 1 On his way he sat down in a grove to rest, and it happened that in that same grove there was a party of thirty friends who were enjoying themselves with their wives; and while they were sporting, some of their goods were stolen. 2 Then the whole party went in search of the thief and, meeting the Blessed One sitting under a tree, saluted him and said: "Pray, Lord, didst thou see the thi

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IN THE REALM OF YAMARĀJA.

There was a Brahman, a religious man and fond in his affections but without deep wisdom. He had a son of great promise, who, when seven years old, was struck with a fatal disease and died. The unfortunate father was unable to control himself; he threw himself upon the corpse and lay there as one dead. 1 The relatives came and buried the dead child and when the father came to himself, he was so immoderate in his grief that he behaved like an insane person. He no longer gave way to tears but wande

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THE MUSTARD SEED.

There was a rich man who found his gold suddenly transformed into ashes; and he took to his bed and refused all food. A friend, hearing of his sickness, visited the rich man and learned the cause of his grief. And the friend said: "Thou didst not make good use of thy wealth. When thou didst hoard it up it was not better than ashes. Now heed my advice. Spread mats in the bazaar; pile up these ashes, and pretend to trade with them." 1 The rich man did as his friend had told him, and when his neigh

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FOLLOWING THE MASTER OVER THE STREAM.

South of Sāvatthi is a great river, on the banks of which lay a hamlet of five hundred houses. Thinking of the salvation of the people, the World-honored One resolved to go to the village and preach the doctrine. Having come to the riverside he sat down beneath a tree, and the villagers seeing the glory of his appearance approached him with reverence; but when he began to preach, they believed him not. 1 When the world-honored Buddha had left Sāvatthi Sāriputta felt a desire to see the Lord and

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THE SICK BHIKKHU.

An old bhikkhu of a surly disposition was afflicted with a loathsome disease the sight and smell of which was so nauseating that no one would come near him or help him in his distress. And it happened that the World-honored One came to the vihāra in which the unfortunate man lay; hearing of the case he ordered warm water to be prepared and went to the sick-room to administer unto the sores of the patient with his own hand, saying to his disciples: 1 "The Tathāgata has come into the world to befr

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THE PATIENT ELEPHANT.

While the Blessed One was residing in the Jetavana, there was a householder living in Sāvatthi known to all his neighbors as patient and kind, but his relatives were wicked and contrived a plot to rob him. One day they came to the householder and often worrying him with all kinds of threats took away a goodly portion of his property. He did not go to court, nor did he complain, but tolerated with great forbearance the wrongs he suffered. 1 The neighbors wondered and began to talk about it, and r

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THE CONDITIONS OF WELFARE.

When the Blessed One was residing on the mount called Vulture's Peak, near Rājagaha, Ajātasattu the king of Magadha, who reigned in the place of Bimbisāra, planned an attack on the Vajjīs, and he said to Vassakāra, his prime minister: "I will root out the Vajjīs, mighty though they be. I will destroy the Vajjīs; I will bring them to utter ruin! Come now, O Brahman, and go to the Blessed One; inquire in my name for his health, and tell him my purpose. Bear carefully in mind what the Blessed One m

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SĀRIPUTTA'S FAITH.

The Blessed One proceeded with a great company of the brethren to Nālandā; and there he stayed in a mango grove. 1 Now the venerable Sāriputta came to the place where the Blessed One was, and having saluted him, took his seat respectfully at his side, and said: "Lord! such faith have I in the Blessed One, that methinks there never has been, nor will there be, nor is there now any other, who is greater or wiser than the Blessed One, that is to say, as regards the higher wisdom." 2 Replied the Ble

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PĀTALIPUTTA.

When the Blessed One had stayed as long as convenient at Nālandā, he went to Pātaliputta, the frontier town of Magadha; and when the disciples at Pātaliputta heard of his arrival, they invited him to their village rest-house. And the Blessed One robed himself, took his bowl and went with the brethren to the rest-house. There he washed his feet, entered the hall, and seated himself against the center pillar, with his face towards the east. The brethren, also, having washed their feet, entered the

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THE MIRROR OF TRUTH.

The Blessed One proceeded to the village Nādikā with a great company of brethren and there he stayed at the Brick Hall. And the venerable Ānanda went to the Blessed One and mentioning to him the names of the brethren and sisters that had died, anxiously inquired about their fate after death, whether they had been reborn in animals or in hell, or as ghosts, or in any place of woe. 1 And the Blessed One replied to Ānanda and said: 2 "Those who have died after the complete destruction of the three

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AMBAPĀLĪ.

Then the Blessed One proceeded with a great number of brethren to Vesālī, and he stayed at the grove of the courtesan Ambapālī. And he said to the brethren: "Let a brother, O bhikkhus, be mindful and thoughtful. Let a brother, whilst in the world, overcome the grief which arises from bodily craving, from the lust of sensations, and from the errors of wrong reasoning. Whatever you do, act always in full presence of mind. Be thoughtful in eating and drinking, in walking or standing, in sleeping or

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THE BUDDHA'S FAREWELL ADDRESS.

When the Blessed One had remained as long as he wished at Ambapālī's grove, he went to Beluva, near Vesālī. There the Blessed One addressed the brethren, and said: "O mendicants, take up your abode for the rainy season round about Vesālī, each one according to the place where his friends and near companions may five. I shall enter upon the rainy season here at Beluva." 1 When the Blessed One had thus entered upon the rainy season there fell upon him a dire sickness, and sharp pains came upon him

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THE BUDDHA ANNOUNCES HIS DEATH.

Said the Tathāgata to Ānanda: "In former years, Ānanda, Māra, the Evil One, approached the holy Buddha three times to tempt him. 1 "And now, Ānanda, Māra, the Evil One, came again today to the place where I was, and, standing beside me, addressed me in the same words as he did when I was resting under the shepherd's Nigrodha tree on the bank of the Nerañjarā river: 'Be greeted, thou Holy One. Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvāna.' 2 "And wh

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CHUNDA, THE SMITH.

And the Blessed One went to Pāvā. 1 When Chunda, the worker in metals, heard that the Blessed One had come to Pāvā and was staying in his mango grove, he came to the Buddha and respectfully invited him and the brethren to take their meal at his house. And Chunda prepared rice-cakes and a dish of dried boar's meat. 2 When the Blessed One had eaten the food prepared by Chunda, the worker in metals, there fell upon him a dire sickness, and sharp pain came upon him even unto death. But the Blessed O

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METTEYYA.

The Blessed One proceeded with a great company of the brethren to the sāla grove of the Mallas, the Upavattana of Kusinārā on the further side of the river Hiraññavatī, and when he had arrived he addressed the venerable Ānanda, and said: "Make ready for me, I pray you, Ānanda, the couch with its head to the north, between the twin sāla trees. I am weary, Ānanda, and wish to be down." 1 "Be it so, Lord!" said the venerable Ānanda, and he spread a couch with its head to the north, between the twin

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THE BUDDHA'S FINAL ENTERING INTO NIRVĀNA.

Then the Mallas, with their young men and maidens and their wives, being grieved, and sad, and afflicted at heart, went to the Upavattana, the sāla grove of the Mallas, and wanted to see the Blessed One, in order to partake of the bliss that devolves upon those who are in the presence of the Holy One. 1 And the Blessed One addressed them and said: 2 "Seeking the way, ye must exert yourselves and strive with diligence. It is not enough to have seen me! Walk as I have commanded you; free yourselve

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THE THREE PERSONALITIES OF THE BUDDHA.

When the Blessed One had passed away into Nirvāna, the disciples came together and consulted what to do in order to keep the Dharma pure and uncorrupted by heresies. 1 And Upāli rose, saying: 2 "Our great Master used to say to the brethren: 'O bhikkhus! after my final entrance into Nirvāna you must reverence and obey the law. Regard the law as your master. The law is like unto a light that shines in the darkness, pointing out the way; it is also like unto a precious jewel to gain which you must

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THE PURPOSE OF BEING.

Eternal verities dominate the formation of worlds and constitute the cosmic order of natural laws. But when, through the conflicting motion of masses, the universe was illumined with blazing fire, there was no eye to see the light, no ear to listen to reason's teachings, no mind to perceive the significance of being; and in the immeasurable spaces of existence no place was found where the truth could abide in all its glory. 1 In the due course of evolution sentiency appeared and sense-perception

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THE PRAISE OF ALL THE BUDDHAS.

All the Buddhas are wonderful and glorious. There is not their equal upon earth. They reveal to us the path of life. And we hail their appearance with pious reverence. 1 All the Buddhas teach the same truth. They point out the path to those who go astray. The Truth is our hope and comfort. We gratefully accept its illimitable light. 2 Ah the Buddhas are one in essence, Which is omnipresent in all modes of being, Sanctifying the bonds that tie all souls together, And we rest in its bliss as our f

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TABLE OF REFERENCE.

[list of abbr. in this table follows here ] THE GOSPEL OF BUDDHA CHAPTER AND VERSE (Gospel): I-III Sources: EA Parallelisms: — Gospel: Descent from heaven omitted Sources: LV ; rGya , iii-iv Parallelisms: Klopstock's Messias Gesang I Gospel: IV Sources: Fo , vv. 1-147 Parallelisms: — Gospel: IV, 6 Sources: BSt , p. 64 Parallelisms: Mark vii, 32, 37; Matth. xi, 5 Gospel: IV, 9 Sources: Fo , vv. 22-24 Parallelisms: Matth. ii, 1 Gospel: IV, 12 Sources: Fo , vv. 39-40 Parallelisms: Luke ii, 36 Gospe

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ABBREVIATIONS IN THE TABLE OF REFERENCE.

AN .—Añguttara Nikāya in Warren's Buddhism in Translations. Bf .—Burnouf, Introduction à l'histoire du Bouddhisme Indien, Paris 1844. Bgt .—The Life or Legend of Gautama, by the R. Rev. P. Bigandet. BL .—Buddhist Literature in China by Samuel Beal. Bf .—Buddhaghosha's Parables. Translated by T. Rogers, London, 1870. BSt .—Buddhist Birth Stories or Jātaka Tales. Translated by Rhys Davids. C .—The Jātaka edited by Prof. E.B. Cowell, Cambridge. CBS .—A Catena of Buddhist Scriptures from the Chinese

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GLOSSARY OF NAMES AND TERMS.

[In the text of the present booklet all unnecessary terms have been avoided. Whenever a good English equivalent could be found, the foreign expression has been dropped. Nevertheless, the introduction not only of many foreign-sounding names, but also of some of the original terms, was unavoidable. Now we have to state that the Eastern people, at least those of Hindu culture during the golden age of Buddhism in India, adopted the habit of translating not only terms but also names. A German whose n

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