The Gospel of Buddha, Compiled from Ancient Records

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 moving cause of his offer, in acceptance of the gift, the Blessed One said: 2

"The charitable man is loved by all; his friendship is prized highly; in death his heart is at rest and full of joy, for he suffers not from repentance; he receives the opening flower of his reward and the fruit that ripens from it. 3

"Hard it is to understand: By giving away our food, we get more strength, by bestowing clothing on others, we gain more beauty; by donating abodes of purity and truth, we acquire great treasures. 4

"There is a proper time and a proper m ode in charity just as the vigorous warrior goes to battle, so is the man; who is able to give. He is like an able warrior, a champion strong and wise in action. 5

"Loving and compassionate he gives with reverence and banishes all hatred, envy, and anger. 6

"The charitable man has found the path of salvation. He is like the man who plants a sapling, securing thereby the shade, the flowers, and the fruit in future years. Even so is the result of charity, even so is the joy of him who helps those that are in need of assistance; even so is the great Nirvāna. 7

"We reach the immortal path only by continuous acts of kindliness and we perfect our souls by compassion and charity." 8

Anāthapindika invited Sāriputta to accompany him on his return to Kosala and help him in selecting a pleasant site for the vihāra. 9

XXV.

Meanwhile the people began to talk of the unwonted proceeding, and the prince, hearing more of the details and knowing that Anāthapindika was not only very wealthy but also straightforward and sincere, inquired into his plans. On hearing the name of the Buddha, the prince became anxious to share in the foundation and he accepted only one-half of the gold, saying: "Yours is the land, but mine are the trees. I will give the trees as my share of this offering to the Buddha." 4

Then Anāthapindika took the land and Jeta the trees, and they placed them in trust of Sāriputta for the Buddha. 5

After the foundations were laid, they began to build the hall which rose loftily in due proportions according to the directions which the Buddha had suggested; and it was beautifully decorated with appropriate carvings. 6

This vihāra was called Jetavana, and the friend of the orphans invited the Lord to come to Sāvatthi and receive the donation. And the Blessed One left Kapilavatthu and came to Sāvatthi. 7

While the Blessed One was entering Jetavana, Anāthapindika scattered flowers and burned incense, and as a sign of the gift he poured water from a golden dragon decanter, saying, "This Jetavana vihāra I give for the use of the brotherhood throughout the world." 8

The Blessed One received the gift and replied: "May all evil influences be overcome; may the offering promote the kingdom of righteousness and be a permanent blessing to mankind in general, to the land of Kosala, and especially also to the giver."9

Then the king Pasenadi, hearing that the Lord had come, went in his royal equipage to the Jetavana vihāra and saluted the Blessed One with clasped hands, saying: 10

"Blessed is my unworthy and obscure kingdom that it has met with so great a fortune. For how can calamities and dangers befall it in the presence of the Lord of the world, the Dharmarāja, the King of Truth. 11

"Now that I have seen thy sacred countenance, let me partake of the refreshing waters of thy teachings. 12

"Worldly profit is fleeting and perishable, but religious profit is eternal and inexhaustible. A worldly man, though a king, is full of trouble, but even a common man who is holy has peace of mind." 13

Knowing the tendency of the king's heart, weighed down by avarice and love of pleasure, the Buddha seized the opportunity and said: 14

"Even those who, by their evil karma, have been born in low degree, when they see a virtuous man, feel reverence for him. How much more must an independent king, on account of merits acquired in previous existences, when meeting a Buddha, conceive reverence for him. 15

"And now as I briefly expound the law, let the Mahārāja listen and weigh my words, and hold fast that which I deliver! 16

"Our good or evil deeds follow us continually like shadows. 17

"That which is most needed is a loving heart! 18

"Regard thy people as men do an only son. Do not oppress them, do not destroy them; keep in due check every member of thy body, forsake unrighteous doctrine and walk in the straight path. Exalt not thyself by trampling down others, but comfort and befriend the suffering. 19

"Neither ponder on kingly dignity, nor listen to the smooth words of flatterers. 20

"There is no profit in vexing oneself by austerities, but meditate on the Buddha and weigh his righteous law. 21

"We are encompassed on all sides by the rocks of birth, old age, disease, and death, and only by considering and practising the true law can we escape from this sorrow-piled mountain. 22

"What profit, then, in practising iniquity? 23

"All who are wise spurn the pleasures of the body. They loathe lust and seek to promote their spiritual existence. 24

"When a tree is burning with fierce flames, how can the birds congregate therein? Truth cannot dwell where passion lives. He who does not know this, though he be a learned man and be praised by others as a sage, is beclouded with ignorance. 25

"To him who has this knowledge true wisdom dawns, and he will beware of hankering after pleasure. To acquire this state of mind, wisdom is the one thing needful. To neglect wisdom will lead to failure in life. 26

"The teachings of all religions should center here, for without wisdom there is no reason. 27

"This truth is not for the hermit alone; it concerns every human being, priest and layman alike. There is no distinction between the monk who has taken the vows, and the man of the world living with his family. There are hermits who fall into perdition, and there are humble householders who mount to the rank of rishis. 28

"Hankering after pleasure is a danger common to all; it carries away the world. He who is involved in its eddies finds no escape. But wisdom is the handy boat, reflection is the rudder. The slogan of religion calls you to overcome the assaults of Māra, the enemy. 29

"Since it is impossible to escape the result of our deeds, let us practise good works. 30

"Let us guard our thoughts that we do no evil, for as we sow so shall we reap. 31

"There are ways from light into darkness and from darkness into light. There are ways, also, from the gloom into deeper darkness, and from the dawn into brighter light. The wise man will use the light he has to receive more fight. He will constantly advance in the knowledge of truth.32

"Exhibit true superiority by virtuous conduct and the exercise of reason; meditate deeply on the vanity of earthly things, and understand the fickleness of life. 33

"Elevate the mind, and seek sincere faith with firm purpose; transgress not the rules of kingly conduct, and let your happiness depend, not upon external things, but upon your own mind. Thus you will lay up a good name for distant ages and will secure the favor of the Tathāgata." 34

The king listened with reverence and remembered all the words of the Buddha in his heart. 35

XXVI.

"Whether Buddhas arise, O priests, or whether Buddhas do not arise, it remains a fact and a fixed and necessary constitution of being, that all conformations are lacking a self. 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 lacking a self." 4

And on another occasion the Blessed One dwelt at Sāvatthi in the Jetavana, the garden of Anāthapindika. 5

At that time the Blessed One edified, aroused, quickened and gladdened the monks with a religious discourse on the subject of Nirvāna. And these monks grasping the meaning, thinking it out, and accepting with their hearts the whole doctrine, listened attentively. But there was one brother who had some doubt left in his heart. He arose and clasping his hands made the request: "May I be permitted to ask a question?" When permission was granted he spoke as follows: 6

"The Buddha teaches that all conformations are transient, that all conformations are subject to sorrow, that all conformations are lacking a self. How then can there be Nirvāna, a state of eternal bliss?" 7

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance: 8

"There is, O monks, a state where there is neither earth, nor water, nor heat, nor air; neither infinity of space nor infinity of consciousness, nor nothingness, nor perception nor non-perception; neither this world nor that world, neither sun nor moon. It is the uncreate. 9

"That, O monks, I term neither coming nor going nor standing; neither death nor birth. It is without stability, without change; it is the eternal which never originates and never passes away. There is the end of sorrow. 10

"It is hard to realize the essential, the truth is not easily perceived; desire is mastered by him who knows, and to him who sees aright all things are naught. 11

"There is, O monks, an unborn, unoriginated, uncreated, unformed. Were there not, O monks, this unborn, unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed. 12

"Since, O monks, there is an unborn, unoriginated, uncreated, and unformed, therefore is there an escape from the born, originated, created, formed." 13

XXVII.

This, indeed, was his son; these were the features of Siddhattha. How near was the great samana to his heart, and yet what a distance lay between them! That noble muni was no longer Siddhattha, his son; he was the Buddha, the Blessed One, the Holy One, Lord of truth, and teacher of mankind. 5

Suddhodana the king, considering the religious dignity of his son, descended from his chariot and after saluting his son said: "It is now seven years since I have seen thee. How I have longed for this moment!" 6

Then the Sakyamuni took a seat opposite his father, and the king gazed eagerly at his son. He longed to call him by his name, but he dared not. "Siddhattha," he exclaimed silently in his heart, "Siddhattha, come back to thine aged father and be his son again!" But seeing the determination of his son, he suppressed his sentiments, and desolation overcame him. 7

Thus the king sat face to face with his son, rejoicing in his sadness and sad in his rejoicing. Well might he be proud of his son, but his pride broke down at the idea that his great son would never be his heir. 8

"I would offer thee my kingdom," said the king, "but if I did, thou wouldst account it but as ashes." 9

And the Buddha said: "I know that the king's heart is full of love and that for his son's sake he feels deep grief. But let the ties of love that bind him to the son whom he lost embrace with equal kindness all his fellow-beings, and he will receive in his place a greater one than Siddhattha; he will receive the Buddha, the teacher of truth, the preacher of righteousness, and the peace of Nirvāna will enter into his heart." 10

Suddhodana trembled with joy when he heard the melodious words of his son, the Buddha, and clasping his hands, exclaimed with tears in his eyes: "Wonderful is this change! The overwhelming sorrow has passed away. At first my sorrowing heart was heavy, but now I reap the fruit of thy great renunciation. It was right that, moved by thy mighty sympathy, thou shouldst reject the pleasures of royal power and achieve thy noble purpose in religious devotion. Now that thou hast found the path, thou canst preach the law of immortality to all the world that yearns for deliverance." 11

The king returned to the palace, while the Buddha remained in the grove before the city. 12

XXVIII.

And the Blessed One recited the following stanza:

"Rise from dreams and loiter not
Open to truth thy mind.
Practise righteousness and thou
Eternal bliss shalt find."8

Then the king conducted the prince into the palace, and the ministers and all the members of the royal family greeted him with great reverence, but Yasodharā, the mother of Rāhula, did not make her appearance. The king sent for Yasodharā, but she replied: "Surely, if I am deserving of any regard, Siddhattha will come and see me." 9

The Blessed One, having greeted all his relatives and friends, asked: "Where is Yasodharā?" And on being informed that she had refused to come, he rose straightway and went to her apartments. 10

"I am free," the Blessed One said to his disciples, Sāriputta and Moggallāna, whom he had bidden to accompany him to the princess's chamber; "the princess, however, is not as yet free. Not having seen me for a long time, she is exceedingly sorrowful. Unless her grief be allowed its course her heart will cleave. Should she touch the Tathāgata, the Holy One, ye must not prevent her." 11

Yasodharā sat in her room, dressed in mean garments, and her hair cut. When Prince Siddhattha entered, she was, from the abundance of her affection, like an overflowing vessel, unable to contain her love. 12

Forgetting that the man whom she loved was the Buddha, the Lord of the world, the preacher of truth, she held him by his feet and wept bitterly. 13

Remembering, however, that Suddhodana was present, she felt ashamed, and rising, seated herself reverently at a little distance. 14

The king apologized for the princess, saying: "This arises from her deep affection, and is more than a temporary emotion. During the seven years that she has lost her husband, when she heard that Siddhattha had shaved his head, she did likewise; when she heard that he had left off the use of perfumes and ornaments, she also refused their use. Like her husband she had eaten at appointed times from an earthen bowl only. Like him she had renounced high beds with splendid coverings, and when other princes asked her in marriage, she replied that she was still his. Therefore, grant her forgiveness." 15

And the Blessed One spoke kindly to Yasodharā, telling of her great merits inherited from former lives. She had indeed been again and again of great assistance to him. Her purity, her gentleness, her devotion had been invaluable to the Bodhisatta when he aspired to attain enlightenment, the highest aim of mankind. And so holy had she been that she desired to become the wife of a Buddha. This, then, is her karma, and it is the result of great merits. Her grief has been unspeakable, but the consciousness of the glory that surrounds her spiritual inheritance increased by her noble attitude during her life, will be a balm that will miraculously transform all sorrows into heavenly joy.16

XXIX.

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 Blessed Master of truth, until death parted them 2

On the seventh day after the Buddha's arrival in Kapilavatthu, Yasodharā dressed Rāhula, now seven years old, in all the splendor of a prince and said to him: 3

"This holy man, whose appearance is so glorious that he looks like the great Brahmā, is thy father. He possesses four great mines of wealth which I have not yet seen. Go to him and entreat him to put thee in possession of them, for the son ought to inherit the property of his father." 4

Rāhula replied: "I know of no father but the king. Who is my father?" 5

The princess took the boy in her arms and from the window she pointed out to him the Buddha, who happened to be near the palace, partaking of food. 6

Rāhula then went to the Buddha, and looking up into his face said without fear and with much affection: "My father!" 7

And standing near by him, he added: "O samana, even thy shadow is a place of bliss!" 8

When the Tathāgata had finished his repast, he gave blessings and went away from the palace, but Rāhula followed and asked his father for his inheritance. 9

No one prevented the boy, nor did the Blessed One himself. 10

Then the Blessed One turned to Sāriputta, saying: "My son asks for his inheritance. I cannot give him perishable treasures that will bring cares and sorrows, but I can give him the inheritance of a holy life, which is a treasure that will not perish." 11

Addressing Rāhula with earnestness, the Blessed One said: "Gold and silver and jewels are not in my possession. But if thou art willing to receive spiritual treasures, and art strong enough to carry them and to keep them, I shall give thee the four truths which will teach thee the eightfold path of righteousness. Dost thou desire to be admitted to the brotherhood of those who devote their life to the culture of the heart seeking for the highest bliss attainable?" 12

And Rāhula replied with firmness: "I do. I want to join the brotherhood of the Buddha." 13

When the king heard that Rāhula had joined the brotherhood of bhikkhus he was grieved. He had lost Siddhattha and Nanda, his sons, and Devadatta, his nephew. But now that his grandson had been taken from him, he went to the Blessed One and spoke to him. And the Blessed One promised that from that time forward he would not ordain any minor without the consent of his parents or guardians. 14

CONSOLIDATION OF THE BUDDHA'S RELIGION.

XXX.

When the Blessed One retired from the world, he recognized at once the error of the naked ascetics, and, considering the indecency of their habit, clad himself in cast-off rags. 2

Having attained enlightenment and rejected all unnecessary self-mortifications, the Blessed One and his bhikkhus continued for a long time to wear the cast-off rags of cemeteries and dung-heaps. 3

Then it happened that the bhikkhus were visited with diseases of all kinds, and the Blessed One permitted and explicitly ordered the use of medicines, and among them he even enjoined, whenever needed, the use of unguents.4

One of the brethren suffered from a sore on his foot, and the Blessed One enjoined the bhikkhus to wear foot-coverings. 5

Now it happened that a disease befell the body of the Blessed One himself, and Ānanda went to Jīvaka, physician to Bimbisāra, the king. 6

And Jīvaka, a faithful believer in the Holy One, ministered unto the Blessed One with medicines and baths until the body of the Blessed One was completely restored. 7

At that time, Pajjota, king of Ujjenī, was suffering from jaundice, and Jīvaka, the physician to king Bimbisāra, was consulted. When king Pajjota had been restored to health, he sent to Jīvaka a suit of the most excellent cloth. And Jīvaka said to himself: "This suit is made of the best cloth, and nobody is worthy to receive it but the Blessed One, the perfect and holy Buddha, or the Magadha king, Senija Bimbisāra." 8

Then Jīvaka took that suit and went to the place where the Blessed One was; having approached him, and having respectfully saluted the Blessed One, he sat down near him and said: "Lord, I have a boon to ask of the Blessed One." 9

The Buddha replied: "The Tathāgatas, Jīvaka, do not grant boons before they know what they are."10

Jīvaka said: "Lord, it is a proper and unobjectionable request." 11

"Speak, Jīvaka," said the Blessed One. 12

"Lord of the world, the Blessed One wears only robes made of rags taken from a dung-heap or a cemetery, and so also does the brotherhood of bhikkhus. Now, Lord, this suit has been sent to me by King Pajjota, which is the best and most excellent, and the finest and the most precious, and the noblest that can be found. Lord of the world, may the Blessed One accept from me this suit, and may he allow the brotherhood of bhikkhus to wear lay robes." 13

The Blessed One accepted the suit, and after having delivered a religious discourse, he addressed the bhikkhus thus: 14

"Henceforth ye shall be at liberty to wear either cast-off rags or lay robes. Whether ye are pleased with the one or with the other, I will approve of it." 15

When the people at Rājagaha heard, "The Blessed One has allowed the bhikkhus to wear lay robes," those who were willing to bestow gifts became glad. And in one day many thousands of robes were presented at Rājagaha to the bhikkhus. 16

XXXI.

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 listened to his teachings. 2

XXXII.

"Consider, Ānanda, how great a benefactress Pajāpatī has been. She is the sister of the mother of the Blessed One, and as foster-mother and nurse, reared the Blessed One after the death of his mother. So, Ānanda, women may retire from household life to the homeless state, under the doctrine and discipline announced by the Tathāgata." 6

Pajāpatī was the first woman to become a disciple of the Buddha and to receive the ordination as a bhikkhunī. 7

XXXIII.

"Lust beclouds a man's heart, when it is confused with woman's beauty, and the mind is dazed. 11

"Better far with red-hot irons bore out both your eyes, than encourage in yourself sensual thoughts, or look upon a woman's form with lustful desires. 12

"Better fall into the fierce tiger's mouth, or under the sharp knife of the executioner, than dwell with a woman and excite in yourself lustful thoughts. 13

"A woman of the world is anxious to exhibit her form and shape, whether walking, standing, sitting, or sleeping. Even when represented as a picture, she desires to captivate with the charms of her beauty, and thus to rob men of their steadfast heart. 14

"How then ought ye to guard yourselves? 15

"By regarding her tears and her smiles as enemies, her stooping form, her hanging arms, and her disentangled hair as toils designed to entrap man's heart. 16

"Therefore, I say, restrain the heart, give it no unbridled license." 17

XXXIV.

When on the next day the Blessed One had finished his meal, she took her seat at his side and spoke thus: "Eight are the boons, Lord, which I beg of the Blessed One." 4

Said the Blessed One: "The Tathāgatas, O Visākhā, grant no boons until they know what they are." 5

Visākhā replied: "Befitting, Lord, and unobjectionable are the boons I ask." 6

Having received permission to make known her requests, Visākhā said: "I desire, Lord, through all my life long to bestow robes for the rainy season on the Sangha, and food for incoming bhikkhus, and food for outgoing bhikkhus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of rice-milk for the Sangha, and bathing robes for the bhikkhunīs, the sisters." 7

Said the Buddha: "But what circumstance is it, O Visākhā, that thou hast in view in asking these eight boons of the Tathāgata?" 8

And Visākhā replied: 9

"I gave command, Lord, to my maid-servant, saying, 'Go, and announce to the brotherhood that the meal is ready.' And the maid went, but when she came to the vihāra, she observed that the bhikkhus had doffed their robes while it was raining, and she thought: 'These are not bhikkhus, but naked ascetics letting the rain fall on them.' So she returned to me and reported accordingly, and I had to send her a second time. Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Sangha my life long with special garments for use in the rainy season. 10

"As to my second wish, Lord, an incoming bhikkhu, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way tired out by seeking for alms. It was this circumstance, Lord, that I had in view in desiring to provide the Sangha my life long with food for incoming bhikkhus. 11

"Thirdly, Lord, an outgoing bhikkhu, while seeking about for alms, may be left behind, or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. 12

"Fourthly, Lord, if a sick bhikkhu does not obtain suitable food, his sickness may increase upon him, and he may die. 13

"Fifthly, Lord, a bhikkhu who is waiting upon the sick will lose his opportunity of going out to seek food for himself. 14

"Sixthly, Lord, if a sick bhikkhu does not obtain suitable medicines, his sickness may increase upon him, and he may die. 15

"Seventhly, Lord, I have heard that the Blessed One has praised rice-milk, because it gives readiness of mind, dispels hunger and thirst; it is wholesome for the healthy as nourishment, and for the sick as a medicine. Therefore I desire to provide the Sangha my life long with a constant supply of rice-milk. 16

"Finally, Lord, the bhikkhunīs are in the habit of bathing in the river Achiravatī with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridicule the bhikkhunīs, saying, 'What is the good, ladies, of your maintaining chastity when you are young? When you are old, maintain chastity then; thus will you obtain both worldly pleasure and religious consolation.' Impure, Lord, is nakedness for a woman, disgusting, and revolting. 17

"These are the circumstances, Lord, that I had in view." 18

The Blessed One said: "But what was the advantage you had in view for yourself, O Visākhā, in asking the eight boons of the Tathāgatha?" 19

Visākhā replied: 20

"Bhikkhus who have spent the rainy seasons in various places will come, Lord, to Sāvatthi to visit the Blessed One. And on coming to the Blessed One they will ask, saying: 'Such and such a bhikkhu, Lord, has died. What, now, is his destiny?' Then will the Blessed One explain that he has attained the fruits of conversion; that he has attained arahatship or has entered Nirvāna, as the case may be. 21

"And I, going up to them, will ask, 'Was that brother, Sirs, one of those who had formerly been at Sāvatthi?' If they reply to me, 'He has formerly been at Sāvatthi,' then shall I arrive at the conclusion, 'For a certainty did that brother enjoy either the robes for the rainy season, or the food for the incoming bhikkhus, or the food for the outgoing bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the medicine for the sick, or the constant supply of rice-milk.' 22

"Then will gladness spring up within me; thus gladdened, joy will come to me; and so rejoicing all my mind will be at peace. Being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest. That will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One." 23

The Blessed One said: "It is well, it is well, Visākhā. Thou hast done well in asking these eight boons of the Tathāgata with such advantages in view. Charity bestowed upon those who are worthy of it is like good seed sown on a good soil that yields an abundance of fruits. But alms given to those who are yet under the tyrannical yoke of the passions are like seed deposited in a bad soil. The passions of the receiver of the alms choke, as it were, the growth of merits." 24

And the Blessed One gave thanks to Visākhā in these verses: 25

"O noble woman of an upright life,
Disciple of the Blessed One, thou givest
Unstintedly in purity of heart.26

"Thou spreadest joy, assuagest pain,
And verily thy gift will be a blessing
As well to many others as to thee."27

XXXV.

A bhikkhu duly appointed should address the congregation and expound the Dharma. He should exhort the people to walk in the eightfold path of righteousness; he should comfort them in the vicissitudes of life and gladden them with the bliss of the fruit of good deeds. Thus the brethren should keep the Uposatha. 4

Now the bhikkhus, in obedience to the rule laid down by the Blessed One, assembled in the vihāra on the day appointed, and the people went to hear the Dharma, but they were greatly disappointed, for the bhikkhus remained silent and delivered no discourse. 5

When the Blessed One heard of it, he ordered the bhikkhus to recite the Pātimokkha, which is a ceremony of disburdening the conscience; and he commanded them to make confession of their trespasses so as to receive the absolution of the order. 6

A fault, if there be one, should be confessed by the bhikkhu who remembers it and desires to be cleansed. For a fault, when confessed, shall be light on him. 7

And the Blessed One said: "The Pātimokkha must be recited in this way: 8

"Let a competent and venerable bhikkhu make the following proclamation to the Sangha: 'May the Sangha hear me! To-day is Uposatha, the eighth, or the fourteenth or fifteenth day of the half-month. If the Sangha is ready, let the Sangha hold the Uposatha service and recite the Pātimokkha. I will recite the Pātimokkha.' 9

"And the bhikkhus shall reply: 'We hear it well and we concentrate well our minds on it, all of us.' 10

"Then the officiating bhikkhu shall continue: 'Let him who has committed an offence, confess it; if there be no offence, let all remain silent; from your being silent I shall understand that the reverend brethren are free from offences. 11

'As a single person who has been asked a question answers it, so also, if before an assembly like this a question is solemnly proclaimed three times, an answer is expected: if a bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. 12

'Now, reverend brethren, an intentional falsehood has been declared an impediment by the Blessed One. Therefore, if an offence has been committed by a bhikkhu who remembers it and desires to become pure, the offence should be confessed by the bhikkhu, and when it has been confessed, it is treated duly.'" 13

XXXVI.

And all these happenings were reported to the Blessed One. 5

Then the Blessed One went to the place where the bhikkhus were who had pronounced the sentence of expulsion, and said to them: "Do not think, O bhikkhus, that you are to pronounce expulsion against a bhikkhu, whatever be the facts of the case, simply by saying: 'It occurs to us that it is so, and therefore we are pleased to proceed thus against our brother.' Let those bhikkhus who frivolously pronounce a sentence against a brother who knows the Dharma and the rules of the order, who is learned, wise, intelligent, modest, conscientious, and ready to submit himself to discipline, stand in awe of causing divisions. They must not pronounce a sentence of expulsion against a brother merely because he refuses to see his offence." 6

Then the Blessed One rose and went to the brethren who sided with the expelled brother and said to them: "Do not think, O bhikkhus, that if you have given offence you need not atone for it, thinking: 'We are without offence.' When a bhikkhu has committed an offence, which he considers no offence while the brotherhood consider him guilty, he should think: 'These brethren know the Dharma and the rules of the order; they are learned, wise, intelligent, modest, conscientious, and ready to submit themselves to discipline; it is impossible that they should on my account act with selfishness or in malice or in delusion or in fear.' Let him stand in awe of causing divisions, and rather acknowledge his offence on the authority of his brethren." 7

Both parties continued to keep Uposatha and perform official acts independently of one another; and when their doings were related to the Blessed One, he ruled that the keeping of Uposatha and the performance of official acts were lawful, unobjectionable, and valid for both parties. For he said: "The bhikkhus who side with the expelled brother form a different communion from those who pronounced the sentence. There are venerable brethren in both parties. As they do not agree, let them keep Uposatha and perform official acts separately." 8

And the Blessed One reprimanded the quarrelsome bhikkhus saying to them: 9

"Loud is the voice which worldlings make; but how can they be blamed when divisions arise also in the Sangha? Hatred is not appeased in those who think: 'He has reviled me, he has wronged me, he has injured me.' 10

"For not by hatred is hatred appeased. Hatred is appeased by not-hatred. This is an eternal law. 11

"There are some who do not know the need of self-restraint; if they are quarrelsome we may excuse their behavior. But those who know better, should learn to live in concord. 12

"If a man finds a wise friend who lives righteously and is constant in his character, he may live with him, overcoming all dangers, happy and mindful. 13

"But if he finds not a friend who lives righteously and is constant in his character, let him rather walk alone, like a king who leaves his empire and the cares of government behind him to lead a life of retirement like a lonely elephant in the forest. 14

"With fools there is no companionship. Rather than to live with men who are selfish, vain, quarrelsome, and obstinate let a man walk alone." 15

And the Blessed One thought to himself: "It is no easy task to instruct these headstrong and infatuate fools." And he rose from his seat and went away. 16