Book Seven, Part II—Leaving Vesali

1. *Farewell to Vesali* — 2. *Halt at Pava* — 3. *Arrival at Kushinara*

§ 1. Farewell to Vesali

1. Before he set on his last journey, the Blessed Lord was staying at Rajagraha, on the Vulture’s Peak.

2. After staying there for some time he said, “Come Ananda, let us go to Ambalathika.”

3. “So be it Lord!” said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambalathika.

4. After staying at Ambalathika, he moved on to Nalanda.

5. From Nalanda he went to Pataligama, the capital of Magadha.

6. From Pataligama he went to Kotigam, and from Kotigam he went to Nadika.

7. At each of these places he stopped for a few days and delivered a religious discourse, either to the brethren or the householders.

8. From Nadika he went to Vesali.

9. Vesali was the birth-place of Mahavira, and consequently a stronghold of his faith.

10. But the Blessed Lord soon succeeded in converting the people of Vesali to his own faith.

11. It is said that owing to drought, a famine ravaged the city of Vesali, to such an extent that people died in large numbers.

12. The people of Vesali complained of it, in a general assembly convoked by them.

13. The assembly, after much discussion, decided to invite the Blessed Lord to the city.

14. A Lichchavi by name Mahali, a friend of King Bimbisara and son of the chaplain of Vesali, was sent to offer the invitation.

15. The Blessed Lord accepted the invitation, and started with five hundred Bhikkhus. As soon as he entered the territory of the Vajjins there was a thunderstorm, rain fell in torrents, and famine disappeared.

16. This is the origin of the welcome which the people of Vesali gave to the Blessed Lord.

17. Having won their hearts, it was natural that the people of Vesali should give him a warm response.

18. Then came vasa. The Blessed Lord went to Beluna for his vasa, and asked the brethren to make their vasa in Vesali.

19. After finishing his vasa the Lord came to Vesali, with a mind to leave Vesali and move on his journey.

20. So the Blessed Lord early one morning, robed himself, and taking his bowl, entered Vesali for alms; and when he had passed through Vesali and eaten his meal, he gazed at Vesali with an elephant’s look, and addressed the venerable Ananda and said, “This will be the last time, Ananda, that the Tathagatha will behold Vesali.”

21. Thus saying, he bade farewell to the people of Vesali.

22. He gave to the Lichchavis, when they took leave of him at the old city on their northern frontier, his alms-bowl as a memento.

23. It was his last visit to Vesali. He did not live to return to it again.

§ 2. Halt at Pava

1. From Vesali the Blessed Lord went to Bhandagam.

2. From Bhandagam he went to Hatthi-gam, to Bhoga-Nagara.

3. And from Bhoga-Nagara he went to Pava.

4. At Pava the Blessed One stayed at the mango grove of one blacksmith, by name Chunda.

5. Now Chunda heard that the Blessed One had come to Pava and was staying in his mango grove.

6. Chunda went to the mango grove and sat near the Blessed One, who gave him a religious discourse.

7. Gladdened by it, Chunda addressed the Blessed One and said, “May the Blessed One do me the honour of taking his meal together with the brethren, at my house tomorrow.”

8. And the Blessed One signified, by silence, his consent. Seeing that the Blessed One had consented, Chunda departed thence.

9. Next day Chunda made ready in his dwelling-place sweet rice and cakes and some preparation of Sukara-Madhava. And he announced the hour to the Blessed One, saying: “The hour, Lord, has come, and the meal is ready.”

10. And the Blessed One robed himself and, taking his bowl, went with the brethren to the dwelling-place of Chunda, and partook of the food prepared by him.

11. Again after the meal, the Blessed One gave a discourse on religion to Chunda, then rose from his seat and departed thence.

12. The food offered by Chunda did not agree with the Blessed One. There fell upon him a dire sickness, the disease of dysentery, and sharp and shooting pain came upon him even unto death.

13. But the Blessed One, mindful and self-possessed, bore it without complaint.

14. Returning to the mango grove, and after nature was relieved, the Blessed One told Ananda, “Come, let us go to Kushinara,” and the party moved from Pava.

§ 3. Arrival at Kushinara

1. The Blessed Lord walked for part of the way. He soon felt the need for some rest.

2. On the way, the Blessed One went aside from the path to the foot of a certain tree, and said to Ananda, “Fold, I pray you, Ananda, the robe; and spread it out for me. I am weary, Ananda, and must rest a while.”

3. “Even so, Lord!” said the venerable Ananda, in assent, to the Blessed One, and spread out the robe folded fourfold.

4. And the Blessed One seated himself on the seat prepared for him.

5. And when he was seated, the Blessed One addressed the venerable Ananda, and said, “Fetch me, I pray you, Ananda, some water. I am thirsty, Ananda, and would drink.”

6. Ananda replied, “This river Kakuttha is not far off, is clear and pleasant, cool and transparent, easy to get down into, and delightful. There the Blessed One may both drink the water and cool his limbs. The water of this stream is foul and turbid.”

7. The Blessed One was too weak to walk down to the river. He preferred to have the water of the nearby stream.

8. Ananda brought the water and the Blessed One drank it.

9. After resting for a while, the Blessed One with the company of the brethren went on to the river Kakuttha; and when he had come there, he went down into the water, and bathed, and drank. And coming out again on the other side, he went on to the mango grove.

10. And when he came there, he again asked [for] his robe to be spread out, saying, “I am weary and would lie down.” The robe was accordingly spread out, and the Blessed One laid himself down on it.

11. After resting for a while, the Blessed One got up and said to Ananda, ” Let us go on to the Sala grove of the Mallas, the Upavana of Kushinara, on the further side of the river Hiranyavatti.”

12. On reaching the place in the company of Ananda, he again asked Ananda to spread his robe between the twin Sala trees. “I am weary and would lie down.”

13. Ananda spread the robe, and the Blessed One laid himself down on it.

Book Seven, Part III—His End

1. *The Appointment of a Successor* — 2. *The Last Convert* — 3. *Last Words* — 4. *Ananda in Grief* — 5. *The Lament of the Mallas and the Joy of a Bhikkhu* — 6. *The Last Rites* — 7. *Quarrel Over Ashes* — 8. *Loyalty to the Buddha*

§ 1. The Appointment of a Successor

1. The Exalted One was at one time sojourning among the Sakyans, in the mango grove of the Sakyan family named the archers.

2. Now at that time Nataputta the Nigantha had just died at Pava. And at his death the Niganthas became disunited and divided into two parties, in mutual strife and conflict, quarrelling and wounding each other with wordy weapons.

3. Now Chunda, the novice, having passed the rainy season at Pava, came to see the venerable Ananda and said, “Nataputta, sir, the Nigantha had just died at Pava. And he being dead, the Niganthas have become disunited and divided and are quarrelling and wounding one another. This is because they are without a protector.”

4. Then said the venerable Ananda, “Friend Chunda, this is a worthy subject to bring before the Exalted One. Let us go to him, and tell him about it.”

5. “Very good, sir,” replied Chunda.

6. So the venerable Ananda and Chunda, the novice, sought out the Exalted One; and saluting him, told him about the Niganthas, and pleaded the necessity of appointing a successor.

7. The Blessed Lord, on hearing what Chunda had said, replied, “But consider, Chunda, where a teacher hath arisen in the world, Arahat, supremely enlightened; where a doctrine hath been well set forth, well imparted, effectual for guidance, conducive to peace; but where his disciples have not become proficient in good Norm, nor has it been made a thing of saving grace to them, well proclaimed among men when their teacher passes away.

8. “Now for such a teacher to die, Chunda, is a great affliction for his disciples, and a great danger to his Dhamma.

9. “But consider, Chunda, where a teacher has appeared in the world who is all-enlightened; where the Norm has been well set forth, well imparted, effectual for guidance, conducive to peace; and where the disciples have become proficient in the good Norm, and where the full scope of the higher life has become manifest to them when that teacher passes away.

10. “Now for such a teacher, Chunda, to die, is not an affliction for his disciples. Why then have a successor?”

11. When Ananda raised the same question on another occasion, the Blessed Lord said, “What think you, Ananda? Do you observe even a couple of almsmen at variance about what I have taught?”

12. “No. But those who are about the Lord might, after his death, stir up quarrel in the confraternity respecting the regimen or of the code, and such quarrels would make for general grief.”

13. “Of little concern, Ananda, are quarrels respecting rigours of regimen or of the code; it is possible quarrels in the confraternity about the path which really matter,” said the Blessed Lord.

14. “These disputes about the path cannot be settled by a dictator. What then a successor can do, unless he acts as a dictator?

15. “The controversies regarding the path cannot be settled by a dictator.

16. “The decision of a controversy should be reached by the fraternity. The whole conjoint body should assemble and thrash out the matter till there is agreement, and then to settle it conformably with such agreement.

17. “Majority agreements is the way to settle the disputes, and not the appointment of a successor.”

§ 2. The Last Convert

1. Now at that time Subhadda the Wanderer was staying at Kusinara. And Subhadda the Wanderer heard the rumour, “This very day, it is said, in the last watch of the night, will be the final passing away of Gautama the recluse.” Then this thought came to Subhadda the Wanderer:

2. “Thus have I heard it said by other wanderers who are old and far gone in years, both teachers and disciples, ‘Rarely, rarely do Tathagatas arise in the world, they who are Arahats, fully Enlightened Ones. And here tonight, in the last watch, will be the final passing away of Gautama, the recluse. Now a doubt has arisen in my mind and I am assured of Gautama, the recluse. Gautama, the recluse, can show me a teaching, so that I may dispel this doubting state of mine.”

3. Then Subhadda the Wanderer went towards the branch road to the Sala grove of the Mallas, where the venerable Ananda was, and coming there he told the venerable Ananda what he had thought, and he exclaimed, “O Master Ananda! If only I could get a sight of Gautama the recluse!”

4. At these words the venerable Ananda said to Subhadda the Wanderer, “Enough, friend Subhadda! Trouble not the Master! The Exalted One is wearied.”

5. Then a second and yet a third time did Subhadda the Wanderer make the same request, and got the same reply.

6. Now the Exalted One overheard this talk between the venerable Ananda and Subhadda the Wanderer. And he called to the venerable Ananda, saying, “Enough, Ananda! Prevent not Subhadda. Let Subhadda be permitted to see the Tathagata. Whatsoever Subhadda shall ask of me, he will ask it all from a desire to know, not from a desire to trouble me. And whatever I shall say in answer, that will be quickly understood.”

7. So then the venerable Ananda said to Subhadda the Wanderer, “Go you in, friend Subhadda. The Exalted One gives you leave.”

8. So Subhadda the Wanderer went in to the Exalted One, and coming to Him greeted Him pleasantly, and after the exchange of friendly compliments he sat down at one side. So seated, Subhadda the Wanderer thus addressed the Exalted One:

9. “Master Gautama, all those recluses and Brahmins who have followings and companies of listeners, who are teachers of companies, well known, renowned founders of sects, esteemed as holy men by the multitude, men like Purana Kassapa, Makkhali of the Cow-pen, Ajita of [the] hairshirt, Kacchayana of the Pakudha tree, Sanjaya, son of Belatthi, and Nigantha of the Natha clan–have all these, as they say, realised by their own knowledge the truth of things; or have they not, one and all, so realised; or have some realised and others not realised it, by their own knowledge?”

10. “Let be, Subhadda! Trouble not yourself about such things, as to whether one and all or some have realised or not. I will show you the Norm, Subhadda. Do you listen carefully. Apply your mind. I will speak.”

11. “Even so, Lord,” said Subhadda the Wanderer, and gave heed to the Exalted One. Then the Exalted One said this:

12. “ln whatsoever Norm-discipline, Subhadda, the Ariyan Eightfold Path is not found, therein also no recluse is found. And in whatsoever Norm-discipline, Subhadda, the Ariyan Eightfold Path is found, therein also is found a recluse.

13. “Now in this Norm-discipline (of mine), Subhadda, the Ariyan Eightfold Path is found. Herein also is found a recluse of these four degrees. Void of recluses are the other sects of disputants. But if, Subhadda, in this one, brethren were to live the perfect life, the world would not be void of arahats.

14. “My age was nine and twenty years when I went forth to seek the Good.

15. “Now fifty years and more are gone, Subhadda, since I left the world to range the Norm of Righteousness.”

16. And when he had thus spoken, Subhadda the Wanderer said to the Exalted One, “Most excellent are these words of thy mouth, most excellent.

17. “Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into darkness, so that those who have eyes can see.

18. “Just even so, has the truth been made known to me by the Exalted One. And I, even I, betake myself to the Exalted One as my refuge, to the truth, and to the Order.”

19. “Whosoever, Subhadda, has formerly been a follower of another doctrine and thereafter wishes to enter the Order, remains on probation for the space of four months.”

20. “If that is the rule, I too will remain on probation.”

21. But the Exalted One said, “I acknowledge the difference in persons.” So saying, he called the venerable Ananda and told Ananda, “As it is, Ananda, receive Subhadda into the Order.”

22. “Even so. Lord,” said the venerable Ananda, in assent to the Exalted One.

23. And Subhadda the Wanderer said to the venerable Ananda, “Great is your gain, friend Ananda, great is your good fortune, friend Ananda, in that you all have been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself.”

24. ” The same is true of you, Subhadda,” replied Ananda.

25. So Subhadda the Wanderer was received into the Order under the orders of the Exalted One. He was the last disciple whom the Exalted One himself converted.

§ 3. Last Words

1. Then said the Exalted One to the venerable Ananda,

2. ” It may be, Ananda, that you will say: ‘Gone is the word of the Master: we have no longer any Master now!’ But you must not so regard it, Ananda; for the Norm and discipline taught and enjoyed by me, they shall be your teachers when I am gone.

3. “Now, Ananda, whereas the brethren have the habit of calling one another ‘ friend’–when I am gone this habit must not be followed. By an elder brother, Ananda, a brother who is a novice should be called by his name or clan name or by the word ‘friend’; but by a novice, Ananda, an elder brother should be addressed as ‘Lord’ or ‘Your reverence.’

4. “Again, Ananda, if the Order so desires, when I am gone, let it abolish the lesser and minor charges.

5. “You know, Ananda, the brother Channa. How obstinate, perverse and devoid of the sense of discipline he is.

6. “And to him, Ananda, let the extreme penalty be applied when I am gone.”

7. “What, Lord, do you mean by ‘the extreme penalty’?”

8. The brother Channa, Ananda, whatever he may say, is not to be spoken to, not to be admonished, not to be instructed by the brethren. He should be left alone. It might improve him.”

9. Then the Exalted One addressed the brethren:

10. “It may be, brothers, that in the mind of some one brother there is doubt or perplexity, either about the Buddha, or about the Norm, or the Order, or the Path, or the Way to the Path. If it be so, brothers, do ye ask now. Be not hereafter remorseful at the thought, ‘Here was our Master face to face with us, and yet we had not the heart to question the Exalted One, though we were in His very presence.’”

11. At these words the brethren were silent.

12. Then a second time, and yet a third time did the Exalted One address the brethren in the same words. And a third time the brethren were silent.

13. Then said the Exalted One: “May be, brethren, it is out of respect for the Master that ye ask not. Speak to me, then, as friend to friend, brethren.”

14. Whereat those brethren were silent.

15. Then exclaimed the venerable Ananda to the Exalted One: “Strange it is, Lord! A marvel it is, Lord! Thus assured am I, Lord, of this Order of Brethren. There is not any one brother that has a single doubt or perplexity as to the Buddha, the Norm, the Order, or as to the Path, or the Way to the Path.”

16. “You speak out of assurance, Ananda. But in the Tathagata there is knowledge of the fact. There is not in any one brother a single doubt or perplexity as to this. Of these five hundred brethren of mine, Ananda, even he who is the most backward is a stream-winner, one who is assured from the Downfall, assured of reaching the Supreme Wisdom.”

17. Then said the Exalted One to the brethren:

18. “Come now, brethren, I do remind ye, ‘Subject to decay are all compounded things.’ Do ye abide in heedfulness.”

19. Those were the last words of the Exalted One.

§ 4. Ananda in Grief

1. As age advanced, the Blessed Lord required a personal attendant to look after him.

2. He first chose Nanda. After Nanda he chose Ananda, who served as his personal attendant till his death.

3. Ananda was his constant and dearest companion, not merely an attendant.

4. When the Blessed One came to Kushinara and rested between the Sal trees, he saw that his end was coming near, and felt that it was time he took Ananda into confidence.

5. So he called Ananda and said, “And now this, Ananda: at the third watch of the night, in the Uppavana of Kushinara. between the twin Sal trees, the utter passing away of the Tathagata will take place.”

6. And when he had thus spoken, the venerable Ananda addressed the Blessed One, and said, “Vouchsafe, Lord, to remain during the Kalpa, O Blessed One, for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men.”

7. Three times did Ananda make his plea. “Enough now, Ananda, beseech not the Tathagata!” was the reply. “The time for making such request is past.”

8. ” I, Ananda, am now grown old, and full of years, my journey is drawing to a close. I have reached my sum of days. I am turning eighty years of age; and just as a worn-out cart must give way some day, methinks the same must happen to the body of the Tathagata.” Hearing this, Ananda left.

9. Not seeing Ananda, the Blessed One called the brethren, and said: “Where then is Ananda?” “The venerable Ananda is gone and is weeping,” said the brethren.

10. And the Blessed One called a certain brother and said, “Go now brother, and call Ananda in my name, and say, ‘Brother Ananda, the Master calls for thee.’”

11. “Even so, Lord!” said that brother.

12. When Ananda came back, he took his seat by the side of the Blessed One.

13. Then the Blessed One said to Ananda, “Enough, Ananda! Do not weep! Have I not already, on former occasions, told you that it is in the very nature of things most near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them?

14. ” For a long time, Ananda, you have been very near to me by acts of love, kind and good, beyond all measure.

15. “You have done well, Ananda! Be earnest in effort, and you too shall be free from the great evils–from sensuality, from individuality, from delusion, and from ignorance.”

16. Then addressing the brethren about Ananda, the Blessed One said: “He is a wise man, brethren, is Ananda.

17. “He knows when it is the right time to come and visit the Tathagata, and when it is the right time for brethren and sisters of the Order, for devout men and devout women, for a king, or for a king’s ministers, for other teachers and disciples, to visit the Tathagata.

18. “Brethren, there are these four special things about Ananda.

19. “All are happy to visit Ananda. They are filled with joy on beholding him; they are happy to hear him. They are ill at ease when Ananda is silent.”

20. After this Ananda again returned to the subject of the passing away of the Tathagata. Addressing the Blessed One, he said, “Let not the Blessed One die in this wattled and daub town in the midst of the jungle. For, Lord, there are great cities, such as Champa, Rajagraha, Savathi, Saketa, Kosambi, and Benares. Let the Blessed One die in one of them. “

21. “Say not so, Ananda! Say not so, Ananda. This Kushinara, Ananda, was the capital of king Maha-Sudassana, under the name of Keshavati.”

22. Thereafter the Blessed One gave Ananda two errands.

23. He told Ananda to see that belief does not spread that the Blessed One died as a result of the food given to Him by Chunda. He feared that Chunda might suffer. He asked Ananda to disabuse the mind of the public on this score.

24. The second thing he told Ananda was to inform the Mallas of Kushinara that the Blessed One had arrived there, and would pass away in the last watch of the night.

25. “Give no occasion to reproach yourself. The Mallas may say: ‘In our own village the death of our Tathagata took place; and we did not know, and had no opportunity of seeing him in his last hours.’”

26. Thereafter the venerable Anurudha and the venerable Ananda spent the rest of the night in religious discourse.

27. And in the third part of the night, as previously announced, the Blessed One breathed his last.

28. When the Blessed One died, the brethren and Ananda stretched out their arms and wept, and some even fell headlong on the ground, rolling to and fro in anguish, saying: “Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light gone out of the world!”

29. It was at midnight on Vaishakha Paurnima that the Blessed Lord breathed his last. The year of his death was 483 B.C.

30. As the Pali text truly says:

Diva tapati addicco

Ratin abhati candima;

Sannaddho khathio tapati

Jhayi tapati brahaman;

Atha Sabbain ahorattain

Buddho tapati tejasa.

31. “The sun shines only in the day, and the moon makes bright the night. The warrior shines when he is in his armour. And the Brahmin when he is meditating. But the Buddha shines over all, by day as well as by night, by his own glory.

32. “He was beyond question the light of the world.”

§ 5. The Lament of the Mallas and the Joy of a Bhikkhu

1. As desired by the Blessed One, Ananda went and informed the Mallas of the event.

2. And when they heard of this, the Mallas, their wives, their young men and maidens, were grieved and sad and afflicted at heart.

3. Some of them wept, dishevelling their hair, and stretched forth their arms and fell prostrate on the ground.

4. Then the Mallas, with their young men and maidens and their wives, went to the Sala grove in the Upavaana to have the last look of the Blessed One.

5. Then the venerable Ananda thought: “lf I allow the Mallas of Kushinara one by one, it will take a long time for them to pay homage to the dead body of the Blessed One.”

6. So he decided to arrange them in groups, family by family. Each family then bowed humbly at the feet of the Blessed One and parted.

7. Now at the time the venerable Maha Kassapa was journeying along the high road from Pava to Kushinara with a great company of the brethren.

8. Just at the time a certain naked ascetic was coming along the high road to Pava.

9. And the venerable Maha Kassapa saw the naked ascetic coming in the distance; and when he had seen him he said to the naked ascetic, “O friend! Surely thou knowest our Master?”

10. “Yes, friend! I know him. This day the Samana Gautama has been dead a week!”

11. Immediately on hearing the news the brethren were overcome with grief, and started weeping.

12. Now at that time a brother named Subhadda, who had been received into the Sangh in his old age, was seated in their company.

13. And this Subhadda addressed the brethren and said: “Enough brethren! Weep not, neither lament! We are well rid of the great Samana. We used to be annoyed by being told, ‘This beseems you, this beseems you not.’ But now we shall be able to do whatever we like; and what we do not like, that we shall not have to do! Isn’t it good he is dead? Why weep, why lament? It is a matter of joy.”

14. So great and harsh a disciplinarian the Blessed One was.

§ 6. The Last Rites

1. Then the Mallas of Kushinara said to the venerable Ananda: “What should be done with the remains of the Tathagata?”

2. “As men treat the remains of a king of kings, so should you treat the remains of the Tathagata” replied Ananda.

3. “And how do they treat the remains of a king of kings?”

4. Ananda told them: “They wrap the body of a king of kings in a new cloth. When that is done they wrap it in cotton-wool. When that is done they wrap it in a new cloth and so on till they have wrapped the body in five hundred successive layers of both kinds. Then they place the body in an oil vessel of iron and cover that close up with another oil vessel of iron. They then build a funeral pile of all kinds. This is the way in which they treat the remains of a king of kings.”

5. “So be it,” said the Mallas.

6. Then the Mallas of Kushinara said: ” It is much too late to burn the body of the Blessed One today. Let us now perform the cremation tomorrow.”

7. And the Mallas of Kushinara gave orders to their attendants, saying: “Make preparations for the funeral of the Tathagata, and gather perfumes and garlands and the musicians of Kushinara.”

8. But in paying honour, reverence, respect, and homage to the remains of the Tathagata with dancing, and hymns and music, and with garlands and perfumes; and in making canopies of their garments, and preparing decoration wreaths to hang thereon, they passed the second day too, and then the third day, and the fourth and fifth and the sixth day also.

9. Then on the seventh day the Mallas of Kushinara thought: “Let us carry the body of the Blessed One, and let us perform the cremation ceremony.”

10. And thereupon eight chieftains among the Mallas bathed their heads, and clad themselves in new garments, with the intention of acting as pall-bearers carrying the body of the Blessed One.

11. They carried the dead body to the Shrine of the Mallas, called Makuta-bandhana; to the east of the city, and there they laid down the body of the Blessed One and set fire to it.

12. After some time the mortal remains of the Blessed One were reduced to ashes.

§ 7. Quarrel Over Ashes

1. After the body of the Blessed One had been consumed by fire, the Mallas of Kushinara collected the ashes and the bones of the Blessed One, and placed them in their Council Hall with a lattice work of spears and with a rampart of bows; and guarded them against anybody stealing them or any part of them.

2. For seven days the Mallas paid honour and reverence and respect and homage to them with dance and song and music and with garlands and perfumes.

3. Now the King of Magadha, Ajatasatru, heard the news that the Blessed One had died at Kushinara.

4. He, therefore, sent a messenger to the Mallas with a request for a portion of the relics of the Blessed One.

5. Similarly messengers came from the Licchavis of Vaishali, from the Sakyas of Kapilavastu, from the Bulis of Attakappa, from the Koliyas of Ramagama, and from the Mallas of Pava.

6. Among the claimants for ashes there was also a Brahmin of Vethadipa.

7. When they heard these claims, the Mallas of Kushinara said: ” The Blessed One died in our village. We will not give away any part of the remains of the Blessed One. They belong to us.”

8. Seeing that the situation was tense, a Brahmin, by name Dron,a intervened and said: “Hear, reverend sirs, one single word from me.”

9. Said Drona: “Forbearance was our Buddha to teach; unseemly is it that over the division of the remains of him who was the best of beings, strife should arise, and wounds, and war!

10. “Let us all, sirs, with one accord unite in friendly harmony, to make eight portions. Widespread let stupas arise in every land, that the Enlightened One from all parts be reverenced.”

11. The Mallas of Kushinara agreed and said: “Do thou then, O Brahmin, thyself divide the remains equally into eight parts, with fair division.”

12. “Be it so, sir!” said Drona in assent.

13. And he divided the remains of the Blessed One equally into eight parts.

14. After making the division, Drona said to them: “Give me, sirs, this vessel. I will set up over it a stupa.”

15. And they agreed to give the vessel to him.

16. Thus the ashes of the Blessed One were shared, and the quarrel was settled peacefully and amicably.

§8. Loyalty to the Buddha

1. Shravasti was the occasion [=location] (of these events)….

2. Now on that occasion a number of monks were busied with .making a robe for the Exalted One, with this idea: When the robe is finished, in three months’ time, the Exalted One will go forth on his rounds:

3. Now at that time Isidatta and Purana, the chamberlains, were staying at Sadhuka on some business or other. Then they heard the news: “They say that a number of monks are busied with making a robe for the Exalted One with this idea: When the robe is finished, in three months’ time, the Exalted One will go forth upon his rounds.”

4. So Isidatta and Purana, the chamberlains, stationed a man on the high-road (thus instructing him): “Now, good fellow, as soon as you see that Exalted One, that Arahat, that perfectly Enlightened One coming along, do you come and inform us.”

5. So after standing there two or three days that man saw the Exalted One coming along, while yet some distance off, and he went to inform the chamberlains, Isidatta and Purana, saying: “Here comes my lord, the Exalted One, that Arahat, that perfectly Enlightened One! Now’s the time for you to do what you want!”

6. So Isidatta and Purana, the chamberlains, went towards the Exalted One, and on coming to him, saluted him, and followed behind the Exalted One step for step.

7. Then the Exalted One turned aside from the high road, and went to the foot of a certain tree, and there sat down on a seat made ready. And Isidatta and Purana, the chamberlains, saluting the Exalted One, also sat down at one side. As they thus sat, they said this to the Exalted One:

8. “Lord, when we heard of the Exalted One that he would go forth on his rounds among the Kosalans, at that time we were disappointed and depressed at the thought: the Exalted One will be far from us.

9. “And when, Lord, we learned that the Exalted One was starting out from Shravasti on his rounds among the Kosalans, again we were disappointed and depressed at the thought: The Exalted One will be far from us.

10. “Again, lord, when we learned that the Exalted One would leave the Kosalans and go on his rounds among the Mallas… that he was actually doing so…we were disappointed and depressed.

11. “On hearing that the Exalted One would leave the Mallas and go on his rounds among the Vajji…that he was actually doing so…that he would leave the Vajji for Kasi…that he was doing so…hat he would leave the folk of Kasi and go on his rounds in Magadha…hat he was actually doing so…again we were disappointed and depressed….

12. “But, Lord, when we heard that the Exalted One would leave the Magadhas for Kasi and was doing so, then we were delighted and elated at the thought: The Exalted One will be quite near us.

13. “And when we heard that he was actually going his rounds in Kasi among the Magadhas, we were likewise delighted and elated.

14. (They continue to trace the Master’s steps from Kasi to the Vajji…from the Vajji to the Mallas…from the Mallas to the Kosalans, in like terms.)

15. ” But, Lord, when we heard that the Exalted One would be going on his rounds from the Kosalans to Savatthi, we were delighted and elated at the thought: Now the Exalted One will be quite near us!

16. “Then, when we heard: ‘The Exalted One is staying at Shravasti, at Jeta grove, in Anathapindika’s Park’–then, Lord, boundless was our delight and boundless our elation at the thought: The Exalted One is near us!”

BOOK EIGHT: THE MAN WHO WAS SIDDHARTH GAUTAMA

Book Eight, Part I—His Personality

1. *His Personal Appearance* — 2. *The Testimony of Eye-witnesses* — 3. *His Capacity to Lead*

§ 1. His Personal Appearance

1. From all accounts the Blessed Lord was a handsome person.

2. His form was like the peak of a golden mountain. He was tall and well built; with a pleasing appearance.

3. His long arms and lion gait, his bull-like eyes, and his beauty bright like gold, his broad chest, attracted everyone to him.

4. His brows, his forehead, his mouth or his eyes, his body, his hands, his feet, or his gait–whatever part of him anyone beheld, that at once riveted his eyes.

5. Whoever saw him could not help being struck with his majesty and his strength, his splendid beauty, surpassing all other men.

6. On seeing him, he who was going elsewhere stood still, and whoever was standing followed him; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up.

7. Of those who met him, some reverenced him with their hands; others in worship saluted him with their heads; some addressed him with affectionate words; not one went on without paying him homage.

8. He was loved and respected by all.

9. Men as well as women were ever ready to hear him.

10. His voice was singularly sweet and deep as a drum, lovely, vibrant and eloquent. It made his speech as though it was heavenly music.

11. His very tones convinced the hearer, and his looks inspired awe.

12. His personality alone sufficed to make him not only a leader, but a god, to the hearts of his fellows.

13. When he spoke he obtained hearers.

14. It mattered little what he said. He influenced the emotions, and bent whoever listened to his will.

15. He could create in the minds of his hearers [the sense] that what he taught was not only a verity, but the very hope of their salvation.

16. His hearers could recognise in his words the truth that makes of slaves, free men.

17. When he talked with men and women, his serene look inspired them with awe and reverence, and his lovely voice struck them with rapture and amazement.

18. Who could have converted the robber Augulimala, or the Cannibal of Atavi? Who could have reconciled King Pasenjit to his queen Mallika by a single word? To have come under his spell is [=was] to be his forever. So charming was his personality.

§ 2. The Testimony of Eye-witnesses

1. This traditional view is supported by the testimony of eye-witnesses who saw him and met him while he was alive.

2. One such eye-witness is a Brahmin, by name Sale. After seeing the Blessed One face to face, he uttered the following sentiments in praise of him.

3. Arrived in the Lord’s presence, the Brahmin, seating himself after greetings, scanned the Lord’s body for the two and thirty marks of a Superman, and in time observed them.

4. Quite sure now about the presence of the two and thirty marks, Sale still did not know whether or not he had enlightenment. But he remembered hearing from old and aged Brahmins, teachers of teachers, that those who became Arahats, all enlightened, reveal themselves when their praises are sung, and so he made up his mind to extol the Lord to his face in the following lines of eulogy:

5. “Perfect of body, goodly, Lord, art thou, well grown, well liking, golden-hued, with teeth which gleam [with] lustre; vigour fills the frame; the body’s full perfection manifests each single sign that marks a Superman.

6. “Clear-eyed and handsome, tall, upright art thou, effulgent as a sun among thy train, so debonair, so golden-hued–why waste thy beauty’s prime as homeless anchorite?

7. “As world-wide monarch thou shouldst ride in State; and indeed from sea to sea[all] should own thy sway. Proud princes shall thy village headmen be; rule thou mankind, as sovereign, king of kings!”

8. Ananda describes the colour of his body as exceedingly clear and bright–so much so that the pair of [garments of] cloth of gold, when placed on the body of the Blessed One, appears to have lost its splendour.

9. No wonder he was called by his opponents a glamour boy.

§ 3. His Capacity to Lead

1. The Sangh had no official head. The Blessed One had no authority over the Sangh. The Sangh was a self-governing body.

2. What was, however, the position of the Blessed One over the Sangh and its members?

3. In this we have the evidence of Sakuldai and Udai, contemporaries of the Blessed One.

4. Once the Lord was staying at Rajagraha in the bamboo grove.

5. One morning the Lord went into Rajagraha for alms; but, deeming the hour too early, he thought of going to Sakuldai in Wanderers’ Pleasance; and thither he repaired.

6. At the time, Sakuldai was sitting with a great company of Wanderers, who were making a great noise about being and not being.

7. When from some way off, Sakuldai saw the Lord coming, he hushed his company by saying: “Be quiet, sirs; do not make a noise; here comes the recluse Gautama, who is a lover of silence.”

8. So they became silent and the Lord came up. Said Sakuldai, “I pray the Lord to join us; he is truly welcome; it is a long time since he last managed to come. Pray, be seated; here is a seat for the Lord.”

9. The Lord sat down accordingly, asking Sakuldai what had been their theme and what was the discussion which had been interrupted.

10. “Let that pass for the moment,” answered Sakuldai; “you can easily gather that later on.”

11. Of late, when recluses and Brahmins of other creeds met together in the Discussion Hall, the topic was mooted, what a good thing, what a very good thing, for the Magdha people in Anga, that such recluses and Brahmins–all at the head of confraternities or followings, all well known and famous teachers, all founders of saving creeds, held in high repute by many people–should have come to spend the rainy season at Rajagraha.

12. There was Purana Kassappa, Makhali Ghosala, Ajit Kesakambal, Pakudha Kacchayana, Sanjaya Belaiputta, and Nata-putta the Nigantha, all men of distinction and all of them here for the rains; and among them there is also the recluse Gautama here, at the head of his confraternity and following, a well-known and famous teacher, a founder of a saving creed, who is held in high repute by many.

13. Now, which of these lords, which of these recluses and Brahmins of such eminence as teachers, is esteemed, respected, venerated and adored by his disciples? And on what terms of esteem and respect do they live with him?

14. Said some: “Purana Kassappa gets no esteem or respect; no veneration or adoration, from his disciples; they live with him on no terms of esteem and respect.”

15. Time was when, as he was preaching his doctrine to some hundreds of his following, a disciple broke in with–”Don’t question Purana Kassappa, who does not know about it; ask me who do; I will explain everything to your reverences.”

16. With arms outstretched, Purana Kassappa tearfully remonstrated, saying: “Do be quiet, sirs, do not make a noise.”

[[SURELY THIS CAN’T REALLY BE THE END?]]

Book Eight, Part II—His Humanity

1. *His Compassion—The Maha Karunik* — 2. *Healing of the Stricken* — 3. *His Concern for the Sick* — 4. *His Tolerance of the Intolerant* — 5. *His Sense of Equality and Equal Treatment*

§ 1. His Compassion—The Maha Karunik

1. When once the Blessed Lord was staying in Shravasti, the almsmen came and informed him that they were constantly harassed by the Deva who disturbed them in their meditations.

2. After hearing their stories of harassment, the Blessed Lord gave them the following instructions:

3. “He who is skilled in his godness, who wishes to attain that calm state, should act thus: he should be able, upright, near perfectly upright, of noble speech, gentle and humble.

4. “Contented, easily supportable, with few duties, of light livelihood, controlled in senses, discreet, not impudent, not greedily attached to families.

5. “He should not pursue anything trifling such that other wise men might censure him. He should wish, ‘May all beings be happy and secure; may their hearts be wholesome.’

6. “Whatever living beings there be–feeble or strong, tall, stout ,and medium, short, small, or large, without exception;

7. “Seen or unseen, those dwelling far or near, those who are born, or who are to be born–may all beings be happy.

8. “Let none deceive another, nor despise any person whatsoever in any place; let him not wish any harm to another, out of anger or ill-will.

9. “Just as a mother would protect her only child at the risk of her own life, even so let him cultivate a boundless heart towards all beings.

10. “Let his thoughts of boundless love pervade the whole world, above, below and across, without any obstruction, without any enmity.

11. “Whether he stands, walks, sits, lies down, as long as he is awake, he should develop this mindfulness; this, they say, is the noblest living here.

12. “Not falling into error (self-illusion), being virtuous and endowed with insight, by discarding attachment to sense desires, never does he come again for conception in a womb.”

13. In short, he told them “Love your enemies.”

§2. Healing of the Stricken: A Consummate Healer of Sorrow.

(2.i) Consoling Visakha

1. Visakha was an upasika. It was her routine to give alms to the bhikkhus.

2. One day her grand-daughter, Suddata, who lived with her, fell ill and died.

3. Visakha was unable to bear the grief.

4. After [the] cremation, she went to the Buddha and sat on one side, sad, with tearful eyes.

5. “O Visakha,” asked the Blessed One, “wherefore dost thou sit, sad and mournful, shedding tears?”

6. She told him of her grand-daughter’s death, saying, “She was a dutiful girl, and I cannot find her like.”

7. “How many young girls, say, are there dwelling in Shravasti, O Visakha?”

8. “Lord, men say there are several kotis (several millions).”

9. “If all these were like thy grand-daughter, would thou not love them?”

10. “Verily, Lord,” replied Visakha.

11. “And how many die daily in Shravasti?”

12. “Many, Lord.”

13. “Then there is never a moment when thou wouldst not be grieving for someone?”

14. “True, Lord.”

15. “Wouldst thou then spend thy life weeping day and night?”

16. “I understand, Lord; it is well said!”

17. “Grieve, then, no more.”

(2.ii) Comforting Kisa Gautami

1. Kisa Gautami was married to the son of a merchant of Shravasti.

2. Soon after marriage, a son was born to her.

3. Unfortunately her child died of a snake-bite before it could walk.

4. She could not believe that her child was really dead, as she had not seen death before.

5. The little spot red from the bite of a snake, did not look as if it could be the cause of the child’s death.

6. She therefore took her dead child and wandered about from house to house, in such a wild state of mind that people believed that she had gone out of her senses.

7. At last one old man advised her to go and seek out Gautama, who happened at the time to be in Shravasti.

8. So she came to the Blessed One, and asked him for some medicine for her dead child.

9. The Blessed One listened to her story and to her lamentations.

10. Then the Blessed One told her, “Go enter the town, and at any house where yet there has been no death, thence bring a little mustard seed, and with that I will revive your child.”

11. She thought this was easy, and with the dead body of her child she entered the town.

12. But she soon found that she had failed, as every house she visited had suffered loss in the death of some member.

13. As one householder told her, “The living are few, and the dead are many.”

14. So she returned to the Blessed Lord, disappointed and empty-handed.

15. The Blessed Lord then asked her if she did not then realize that death was the common lot of all, and whether she should grieve as though it was her special misfortune.

16. She then went and cremated the child, saying, “All is impermanent; this is the law.”

§ 3. His Concern for the Sick

(3.i)

1. Now at one time a certain brother was suffering from dysentery, and lay where he had fallen down in his own excreta.

2. And the Exalted One, going on his rounds of the lodgings, with the venerable Ananda in attendance, came to the lodging of that brother.

3. Now the Exalted One saw that brother lying where he had fallen in his own excreta; and seeing him, he went towards him, and said, “Brother, what ails you?”

4. “I have dysentery. Lord.”

5. “But is there anyone taking care of you, brother?”

6. “No, Lord.”

7. “Why is it, brother, that the brethren do not take care of you?”

8. “I am useless to the brethren, Lord; therefore the brethren do not care for me.”

9. Then the Exalted One said to the venerable Ananda, “Go you, Ananda, and fetch water. I will wash this brother.”

10. “Yes, Lord,” replied the venerable Ananda to the Exalted One. When he had fetched the water, the Exalted One poured it out, while the venerable Ananda washed that brother all over. Then the Exalted One, taking him by the head and the venerable Ananda taking him by the feet, together they laid him on the bed.

11. Then the Exalted One, in this connection and on this occasion, gathered the Order of Brethren together, and questioned the brethren, saying:

12. “Brethren, is there in such and such a lodging a brother who is sick?”

13. “There is, Lord.”

14. “And what ails that brother?”

15. “Lord, that brother has dysentery.”

16. “But, brethren, is there anyone taking care of him?”

17. “No, Lord.”

18. “Why not? Why do not the brethren take care of him?”

19. “The brother is useless to the brethren, Lord. That is why the brethren do not take care of him.”

20. “Brethren, ye have no mother and father to take care of you. If ye will not take care of each other, who else, I ask, will do so? Brethren, he who would wait on me, let him wait on the sick.

21. “If he have a teacher, let his teacher take care of him so long as he is alive, and wait for his recovery. If he have a tutor or a lodger, a disciple or a fellow lodger or a fellow disciple, such should take care of him and await his recovery. If no one takes care of him, it shall be reckoned an offence.”

(3.ii)

1. Once the Exalted One was staying near Rajagraha in the great grove, at the squirrels feeding ground.

2. On that occasion the venerable Vakkali was staying in the potter’s shed, being sick, afflicted, stricken with a sore disease.

3. Now the venerable Vakkali called to his attendants, saying: “Come hither, friends! Go ye to the Exalted One and, in my name worshipping at the feet of the Exalted One, say unto him, ‘Lord, the brother Vakkali is sick, afflicted, stricken with a sore disease. He worships at the feet of the .Exalted One.’ And thus do you say: ‘Well were it, Lord, if the Exalted One would visit brother Vakkali, out of compassion for him.’”

4. The Exalted One consented by His silence. Thereupon the Exalted One robed himself and, taking bowl and robe, went to visit the venerable Vakkali.

5. Now the venerable Vakkali saw the Exalted One coming while he was yet far off, and on seeing him he stirred upon his bed.

6. Then said the Exalted One to the venerable Vakkali, “Enough, Vakkali! Stir not on your bed! There are these seats made ready;. I will sit there.” And he sat down on a seat made ready. So the Exalted One sat down and said to the venerable Vakkali:

7. “Well, Vakkali, I hope you are bearing up. I hope you are enduring. Do your pains abate and not increase? Are there signs of their abating and not increasing?”

8. “No, Lord, I am not bearing up, I am not enduring. Strong pains come upon me. They do not abate. There is no sign of their abating, but of their increasing.”

9. “Have you any doubt, Vakkali? Have you any remorse?”

10. “Indeed, Lord, I have no doubt. I have no remorse.”

11. “Have you not anything, Vakkali, wherein you reproach yourself as to morals?”

12. “Nay, Lord, there is nothing wherein I reproach myself as to morals.”

13. “Then, Vakkali, if that is so, you must have some worry, you must have something you regret.”

14. “For a long time. Lord, I have been longing to set eyes on the Exalted One, but I had not strength enough in this body to come to see the Exalted One.”

15. “Hush, Vakkali; what is there in seeing this vile body of mine? He who seeth the Norm, he seeth me; he who seeth, Vakkali, seeth the Norm. Verily, seeing the Norm, Vakkali, one seeth me; seeing me, one seeth the Norm.”

(3.iii)

1. Thus have I heard: The Exalted One was once staying among the Bhaggi, at crocodile haunt in Bhesakala grove in the deer-park. Then the housefather, Nakulapita, came to the Exalted One, saluted Him, and sat down at one side.

2. As he sat there, the housefather Nakulapita addressed the Exalted One, saying: “Master, I am a broken-down old man, aged, far gone in years; I have reached life’s end, I am sick and always ailing. Moreover, Master, I am one to whom rarely comes the sight of the Exalted One and the worshipful brethren. Let the Exalted One cheer and comfort me, so that it be a profit and a blessing unto me for many a long day.”

3. “True it is, true it is, housefather, that your body is weak and cumbered! For one carrying this body about, housefather, to claim but a moment’s health would be sheer foolishness. Wherefore, housefather, thus should you train yourself: ‘Though my body is sick, my mind shall not be sick.’ Thus, housefather, must you train yourself.”

4. Then Nakulapita, the housefather, welcomed and gladly heard the words of the Exalted One; and rising from his seat ,he saluted the Exalted One by the right, and departed.

(3.iv)

1. Once the Exalted One was staying among the Sakyans at Kapilavastu, in the fig-tree park.

2. Then on that occasion a number of brethren were busy with making robes for the Exalted One. “For,” said they, “when the three months are over, the Exalted One, his robes being complete, will go forth on his rounds.”

3. Now Mahanama, the Sakyan, heard it said, “A number of brethren are busy with making robes, and so forth”…and he went to the Exalted One, saluted him, and sat down at one side. So seated, Mahanama, the Sakyan, said:

4. “I hear it said. Lord, that a number of the brethren are busy with making robes for the Exalted One, saying, ‘when the robes are complete, at the end of the three months, the Exalted One will go forth on his rounds.’ Now, Lord, we have never heard from the Exalted One’s own lips how a discreet layman who is sick, in pain, grievously afflicted, should be cheered by another discreet lay-brother.”

5. “A discreet lay-brother, Mahanama, who is sick…should be cheered by another discreet lay-brother with the Four Comfortable Assurances, thus: ‘Take comfort, good sir, in the Norm, and in the Order of Brethren; likewise in the virtues dear to the Norm kept unbroken and unsoiled, which tend to balance of mind.’

6. “Then, Mahanama, when a discreet lay-brother who is sick has thus been cheered with the Four Comfortable Assurances by another lay-brother, such should be the words of that other:

7. “Suppose the sick man should have a longing for his parents. Then if the sick man says, ‘I have a longing for my parents,’ the other should reply, ‘My dear good man, you are subject to death. Whether you have longing for your parents or not, you will die. ‘Twere just as well for you to abandon all longing for your parents.’

8. “And suppose the sick man says, ‘That longing for my parents is now abandoned,’ then the other should say, ‘Ye,t my good sir, you still have a longing for your children. As you must die in any case, ’twere just as well for you to abandon longing for your children.’

9. “And so also should he speak in respect of the five pleasures of the senses. Suppose the sick man says, I have a longing for the five pleasures of sense,’ the other should say, ‘My friend, heavenly delights are more excellent than the five pleasures of sense, and more choice. ‘Twere well for you to remove your mind from human joys and fix it on the joys of the Four Great Deva Kings.’

10. “Again, if the sick man says, ‘My mind is so fixed,’ let the other say, ‘Better to fix your mind on the Brahma world.’ And then if the sick man’s mind is so fixed, let the other say:

11. “‘My good sir, even the Brahma world is impermanent, not lasting, subject to personality. Well for you, dear sir, if you raise your mind above the Brahma world, and concentrate on cessation from the personal.’

12. “And if the sick man says he has done so, then I declare, Mahanama, that there is no difference between the lay-brother who can thus aver, and the disciple whose mind is freed from the asavas–that is to say, so far as emancipation goes.”

§ 4. His Tolerance of the Intolerant

1. Once the Blessed Lord was dwelling in the realm of the Yakkha Alavaka, in the town of Alavi. Then the Yakkha Alavaka approached the Blessed Lord and, having approached him, said thus: “Get out, O Monk!”

2. The Blessed Lord departed, saying: “Very well, friend.”

3. The Yakkha then ordered, “Enter, O Monk.”

4. The Blessed Lord entered, saying: “Very well, friend.”

5. For the second time also the Yakkha Alavaka told the Blessed Lord, “Get out, O Monk!”

6. The Lord departed, saying: ” Very well, friend.”

7. “Enter, O Monk!” said the Yakkha, the second time.

8. The Lord entered, saying: “Very well, friend.”

9. For the third time also the Yakkha Alavaka told the Lord, “Get out, O Monk!”

10. The Lord departed, saying: “Very well, friend.”

11. “Enter, O Monk ” said the Yakkha again.

12. The’ Lord entered, saying: “Very well, friend.”

13. For the fourth time did the Yakkha tell the Lord, “Get out, O Monk!”

14. This time the Lord replied: I shall not get out, friend; you may do what you like.”

15. “I shall put a question to you; monk; if you do not answer my question, I will drive you out of your wits or I will tear [out] your heart, or I will take you by the feet and throw you to the other side of the river,” said the angry Yakkha,

16. “I do not see, friend, anyone in the world who could drive me out of my wits or tear out my heart, or take me by the feet and throw me across the river. Still, friend, you may put any question you like.”

17. Then the Yakkha Alavaka asked the Lord the following questions:

18. “What is the noblest wealth for a man in this world? What pure action brings happiness? What is the sweetest of all tastes? What manner of living is said to be the noblest living?”

19. The Lord replied: “Faith is the noblest wealth for a man in this world. The Dhamma well observed brings happiness. Truth is the sweetest of all tastes. The living endowed with wisdom is said to be the noblest thing.”

20. Yakkha Alavaka asked: ” How does one cross the flood (rebirth)? How does one cross the sea (existence)? How does one overcome suffering?”

21. The Lord replied: “One crosses the flood by Faith. One crosses the sea by Vigilance. One overcomes suffering by Exertion. One purifies oneself by wisdom.”

22. Yakkha Alavaka asked: “How does one acquire knowledge? How does one obtain wealth? How does one attain fame? How does one gain friends? Passing from this world to the other world after death, how does one not repent ?”

23. The Lord replied: “Having faith in Arahats and in the Dhamma for the attainment of Nibbana, and by obedience, the diligent, attentive person acquires wisdom.

24. “One who does what is proper, one who is resolute, one who is awake, he acquires wealth. One who gives acquires friends.

25. “The faithful householder in whom truthfulness, righteousness, patience, and generosity are found, he does not repent after death.

26. “Come on! Also consult other numerous monks and Brahmins, whether there are any other qualities higher than truth, self-control, charity and patience.”

27. Yakkha Alavaka said: “Now, why should I consult various Brahmins and monks? Today I know the prosperity which belongs to my future good.

28. “Indeed! the Buddha came to the dwelling of Alavi for my benefit. Today I know to whom, when given, it returns the greatest fruit.

29. “From today I will wander from village to village, from town to town, paying my respect to the fully Enlightened One, and his perfect Doctrine.”

§ 5. His Sense of Equality and Equal Treatment

1. Whatever rules the Blessed Lord had made for the members of the Sangh were voluntarily and willingly accepted by him to be binding on him also.

2. He never claimed any exemption or any special treatment on the ground that he was the acknowledged head of the fraternity, and to whom any concession would have been most willingly made by the fraternity out of the boundless love and respect they bore for him.

3. The rule that the members of the Sangh could take only one meal a day was accepted and followed by the Blessed Lord as much as it was by the bhikkhu.

4. The rule that the members of the Sangh should have no private property was accepted and followed by the Blessed Lord as much as it was by the bhikkhu.

5. The rule that no member of the Sangh should have more than three pieces of cloths was accepted and followed by the Blessed Lord as much as it was by the bhikkhu.

6. Once, when the Lord was living in the Sakyan country at Kapilavastu in the banyan grove, Maha-Prajapati Gautami, the mother of the Blessed Lord, came to the Lord with two new lengths of cloth which she begged the Lord to be so good as to accept from her, as it was the work of her own hands at the loom expressly for him.

7. To her the Lord made the answer, “Give it to the confraternity.”

8. A second and a third time did Gautami repeat her request, only to receive the same reply.

9. Then Ananda intervened, saying, “Pray accept, sir, the cloth presented by Gautami. She was of great service to the Lord as nurse and foster-mother, suckling her nephew when his own mother died.” But the Blessed Lord insisted upon the cloth being given to the confraternity.

10. Originally it was the rule of the Sangh that the robes of the members should be made of rags picked up from dung heaps. This rule was made to prevent the wealthier classes from joining the Sangh.

11. Once Jivika prevailed upon the Blessed Lord to accept a robe of newly made cloth. When the Lord accepted it, he at the same time relaxed the original rule and allowed the bhikkhu the same privilege.

Book Eight, Part III—His Likes and Dislikes

1. *His Dislike of Poverty* — 2. *His Dislike of the Acquisitive Instinct* — 3. *His Joy at the Beautiful* — 4. *His Love for the Lovely*