§ 4. Jains and a False Charge of Murder

1. The Tirthikas’were beginning to feel that the people no longer respected them, with the appearance of Samana Gautama, and that even some people did not know of their existence.

2. So, “Let us see whether with the connivance of somebody, we can lower his prestige,” thought the Tirthikas. “Perhaps with Sundari’s help we might succeed.”

3. And they approached Sundari and said to her, “Sister, you are extremely beautiful and charming. If you spread a scandal about Samana Gautama, the people might believe it, and it would lower his influence.”

4. Sundari used to go every evening towards the Jetavana with garlands, camphor, and sweet scents when the people used to return to the city; and if anybody asked her, “Sundari, where are you going?” she used to answer, “I am going to Samana Gautama to stay within the garden house (Gandha Kutir).”

5. And staying the night in some gardens of the Tirthikas, she used to return in the morning, and if anybody asked her where she had spent the night, she would say that she had spent the night with Gautama.

6. After a few days the Tirthikas hired a few assassins and told them, “Kill Sundari, and throw her body on the rubbish heap near Gautama’s Gandha Kutir.” This the assassins did.

7. Then the Tirthikas brought it to the notice of the officers of peace and justice that Sundari used to frequent Jetavana, and she was missing.

8. So with the assistance of the officers, they found Sundari’s body on the rubbish heap.

9. And the Tirthikas accused the disciples of Gautama to have [=of having] killed Sundari in order to hide the shame of their leader.

10. But the assassins began to quarrel amongst themselves, in a liquor shop, about the distribution of the prize money for having killed Sundari.

11. The officers at once arrested them; and they admitted their guilt, and implicated the Tirthikas at whose instigation they had committed the crime.

12. Thus the Tirthikas lost whatever influence was left for them.

§ 5. Jains and a False Charge of Immorality

1. As with the sunrise the glow-worms vanish, so miserable became the situation of the Tirthikas. The people ceased to pay them respects or [give them] presents.

2. Standing on the public streets they used to harangue: “If Samana Gautama is enlightened (Buddha), we are also. If you acquire virtue by showering presents on the Buddha, you will get the same by giving us presents. Therefore make gift to us.”

3. But the public paid no heed to it. So they conspired in secret how by spreading scandal on [=about] the character of Samana Gautama, they could discredit the Sangha.

4. At that time there used to live in Shravasti a Brahmani Parivrajaka, known as Chincha. In bodily formation and physical charms she was a seductive beauty. She used to radiate voluptuous grace with her bodily movements.

5. One of the crafty schemers among the Tirthikas said that with the help of Chincha it would be easy to spread a scandal about Gautama, and thereby discredit him; to which other Tirthikas gave their consent.

6. Then one day Chincha came to the park of the Tirthikas and, saluting them, sat near them. But nobody talked with her.

7. Surprised at this, she said, “How have I offended you? I have saluted you thrice, though you do not say a single word to me.”

8. “Sister,” the Tirthikas said, “Don’t you know that Samana Gautama is causing us harm and loss by his popularity?” “I do not know that. And have I got any duty to perform toward its solution?”

9. “Sister, if you mean to do us good, then by your own efforts, spread scandals about Gautama, and thus make him unpopular.” “All right, be content, and depend [for] that on me.” Saying thus, she left the place.

10. Chincha was an expert in feminine charms and coquetry. When the citizens of Shravasti used to return from the religious discussions at Jetavana, Chincha, wearing a red garment and with perfumes and garlands in her hands, used to go towards it.

11. If anybody asked her, “Where are you going now?” [then] “That’s none of your business,” she used to answer. Spending the night at the rest house of the Itinerants (Tirthikarama) near Jetavana, she used to return to the city in the morning, when the citizens used to go to the Jetavana to pay respect to the Buddha.

12. If anybody asked her, “Where did you spend the night? she used to say, “That is none of your business. I spent the night with Samana Gautama in his garden house (Gandha Kutir) at Jetavana.” The remark used to create doubts in the minds of some.

13. After four months, she used to increase the size of her belly by wrapping round it some old rags, and say that she became pregnant through Samana Gautama. Some began to believe it.

14. In the ninth month, she, suspending a wooden protuberance round her belly and having arms swollen through insect bites, appeared before the Buddha when he was making a religious discourse before monks and laymen ,and said, “Great teacher, you give many people religious lessons. Your voice is sweet, and your lips are very tender. Through cohabitation with you I have been pregnant, and my delivery time is near.

15. “You have not fixed any delivery place for me, nor I do see any medicine for that emergency. If you cannot do that yourself, why don’t you appoint one of your disciples, the king of Kosala, Anathpindika, or Visakha for that purpose?

16. “It seems you know well how to seduce a girl, but you do not know how to take care of the new-born baby that is born out of the seduction.” The assembly remained silent.

17. The Buddha, breaking the continuity of his lecture, answered her with reserved dignity, “Sister, whatever you have said, whether true or false, is only known to us both.”

18. Chincha, coughing loudly, said. “Yes, O Teacher, such a thing can be known to us only.”

19. With her coughing, the knot with which the wooden protuberance was tied round her belly slackened, and it fell on her feet, to her discomfiture.

20. And she was turned away with stones and sticks.

§ 6. Devadatta, a Cousin and an Enemy

1. Devadatta was a cousin of the Buddha. But from the beginning he was jealous of the Buddha, and disliked him intensely.

2. When the Buddha had left his home, Devadatta tried to make love to Yeshodhara.

3. Once when Yeshodhara was about to retire, he, without being intercepted by anybody, entered into her chamber in the guise of a monk. She asked him, “Bhikkhu, what do you want? Have you got any message for me from my husband?”

4. “Your husband, he cares a damn for you! In your house of happiness, he cruelly and wickedly abandoned you,” said Devadatta.

5. “But he did it for the good of many,” replied Yeshodhara.

6. “Whatever that [may] be, now take revenge on his disdainful cruelty to you,” suggested Devadatta.

7. “Stop it, O Monk–your words and thoughts are impure,” countered Yeshodhara.

8. “Don’t you recognize me, Yeshodhara? I am Devadatta who loves you.”

9. “Devadatta, I knew you to be false and vile. I thought you would make a bad monk, but did not suspect you to be so mean-minded.”

10. “Yeshodhara, Yeshodhara, I love you” pleaded Devadatta. “And your husband shows you nothing but contempt. He has been cruel to you. Love me and revenge his cruelty.”

11. Yeshodhara’s pale and emaciated face became tinged with a purple hue. Tears rolled down her cheeks.

12. “Devadatta, it is you who are cruel to me. Even if your love were sincere, it would have been an insult to me. You are simply lying when you say you love me.

13. “When I was young and pretty, you hardly looked at me. Now [when] I am old, broken down by sorrow and anguish, you have come at night to declare your treacherous and guilty love. You are a base coward.”

14. And she shouted, “Devadatta, get out from the place.” And Devadatta left the place.

15. Devadatta was very angry with the Buddha who did not make him the chief in the Sangh, and instead made Sariputta and Mogallana the chief men in the Sangh. Devadatta made three attempts on the Buddha’s life, but did not succeed in any of them.

16. At one time the Blessed One was walking up and down in the shade below the hill called the Vultures Peak (Girdhra Kuta).

17. Devadatta climbed it up [=up on it] and hurled down a large stone with the intention of depriving the Blessed One of his life, but it fell upon another rock and there it was entombed; only a splinter falling from it made the foot. of the Blessed One to bleed.

18. A second time he made an attempt to take the life of the Buddha.

19. This time Devadatta went to Prince Ajatasatru and said, “Give me some men.” And Ajatasatru the prince gave orders to his men: “Whatsoever the worthy Devadatta tells you, do that.”

20. Then to one man Devadatta gave command: “Go, my friend; the Samana Gautama is staying at such a place. Kill him.” And the man returned and said to him, “I cannot deprive the Blessed One of his life.”

21. He made a third attempt on the life of the Buddha.

22. This time there was at Rajgraha an elephant named Nalagiri, fierce and a man-slayer.

23. And Devadatta went into Rajgraha and to the elephant stables, and said to the elephant keepers: “I, my friends, am a relative of the raja, and am able to advance a man occupying a low position to a high position, and to order an increase of his rations or of his pay.”

24. Therefore, my friends, when Samana Gautama shall have arrived at this carriage road, then loose the elephant Nalagiri and let him go down the road.

25. Devadatta engaged archers to kill the Buddha. He had also let loose on his way the mad elephant Nalagiri.

26. But he did not succeed. When these attempts became known, Devadatta lost all the public endowments given to him. And even the king (Ajatasatru) stopped giving him interview.

27. For [a] living he had to beg from house to house. Devadatta received many favours from Ajatasatru, which he could not retain long. Devadatta lost all his influence after the Nalagiri incident.

28. By his acts, Devadatta, becoming very unpopular in Magadha, left it for Kosala, thinking that Prasenjit might receive him cordially. But he was contemptuously driven out by Prasenjit.

§ 7. Brahmins and the Buddha

(7.i)

1. Once when the Blessed One was travelling about in the Kosala country with a large company of the monks, he went down to a Brahmin village named Thuna.

2. The Brahmin householders of Thuna heard the news: “The Samana Gautama, they say, has arrived in the field of our village.”

3. Now the Brahmin householders were nonbelievers, holding wrong views and avaricious by nature.

4. They said, “If the Samana Gautama should enter this village and stay two or three days, he would convert all these people. Then the Brahmin religion would have no support. We must, therefore, prevent his entry in our village.”

5. To reach the village a river had to be crossed; and the Brahmins, in order to prevent the Blessed One from entering the village, took the boats away from the landing places, and made the bridges and causeways unusable.

6. They filled all the wells except one with weeds and the like, and concealed the watering-places, rest-houses, and sheds.

7. The Blessed One learned of their misdeeds and, having compassion on them, crossed the river with his company of monks, went on, and in due course of time reached the Brahmin village of Thuna.

8. He left the road and sat down at the foot of a tree. At that moment many women were passing by near the Blessed One, carrying water.

9. And in that village an agreement had been made: “If the Samana Gautama comes there, there is to be no welcome or the like made for him; and when he comes to a house, neither to him nor to his disciples is any food or water to be given.”

10. Then a certain Brahmin’s slave girl, going along with a jar of water, saw the Blessed One and the monks, realized that they were weary and thirsty, and, being of devout heart, wanted to give them water.

11. “Even and though the people of this village have resolved that nothing at all is to be given to the Samana Gautama and not even a show of respect is to be made,” she said to herself, “yet if after I have found these supreme fields of merit and worthy recipients of meritorious giving, I do not lay the foundation for my salvation by a mere giving of water, when hereafter shall I be released from woe?”

12. “So be it, my masters! Let everyone who lives in the village beat or bind me, still I will give a gift of water to a field of merit such as this.”

13. When she had made this resolve, though the other women carrying water tried to stop her, without regard for her life she lifted down the water jar from her head, placed it on one side, approached the Blessed One, and gave him water; he washed his hands and feet, and drank the water.

14. Her master, the Brahmin, heard of her giving water to the Blessed One. “She has broken the rule of the village, and I am blamed,” he said; and burning with rage and grinding his teeth, he hurled her to the ground and beat her with hands and feet. Because of that she died.

(7.ii)

1. Now Brahmin Dona visited the Exalted One and greeted him; and after exchanging the customary words of greetings, sat down at one side. So seated, Brahmin Dona said to the Exalted One :

2. I have heard it said, Master Gautama, that Master Gautama does not salute aged, venerable Brahmins, well stricken in years, long on life’s road, grown old, nor rise up for them, nor offer them a seat.

3. “Master Gautama, it is just so; Master Gautama does none of these things…to aged, venerable Brahmins . . . This is not right, Master Gautama.”

4. “Do you not profess to be a brahmin, Dona?”

5. “If of anyone. Master Gautama, in speaking rightly it should be said: ‘The brahmin is well born on both sides’, pure in descent as far back as seven generations, both of mother and father, unchallenged and without reproach in point of birth; studious, carrying the mantras in mind, a past master in the three Vedas with the indices and ritual, in phonology too, and in the legends; an expert in verse and grammar skilled in reading the marks of a great man, in speculation on the universe’–to be sure, of me, Master Gautama, in speaking rightly that thing should be said; for I, Master Gautama, am so born …so skilled…”

6. “Dona, those Brahmin-sages of old, mantra-makers, mantra-sayers, whose ancient collection of mantra verses, hymns, and sayings. Brahmins know every hymn, every saying, every word the [=by] word–ever have the sayings said, to wit, [that]: Atthaka, Vamaka, Vamadeva. Vassamitta, Yamadaggi, Angirasa, Bharadvaja, have declared: the Brahma-like, the deva-like, the bounded, the breaker of bounds, and fifthly, the Brahmin outcast. Which of them, Dona, are you?”

7. “We know not of these five [kinds of] Brahmins, Master Gautama; yet we know that we are Brahmins. It were well for me if Master Gautama would teach me Dhamma so that I may know of them [=those] five.”

8. “Then listen, Brahma, give heed and I will speak!”

9. “Yes sir,” replied he; and the Exalted One said:

10. “And how, Dona, becomes a Brahmin Brahma-like?”

11. “Take the case, Dona, of a Brahmin who is well born on both sides, pure in descent as far back as seven generations, both of mother and father, unchallenged and without reproach in point of birth–he for eight and forty years leads to the Brahma-life of virginity, applying himself to the teacher’s fee for teaching according to Dhamma, not non-Dhamma.

12. “And what there is Dhamma, Dona? Never as ploughman nor trader nor cowherd nor bowman nor rajah’s man nor by any craft (to get his living), but solely by going about for alms, despising not the beggar’s bowl.

13. “And he hands over the teacher’s fee for teaching, has his hair-beard shaved off, dons the yellow robe, and goes forth from the home to the homeless life.

14. “And thus gone forth, he abides in mind pervading with amity one world quarter, so a second, a third, a fourth; then above, below, athwart, everywhere, the whole wide world he pervades with thoughts of amity, far-reaching, expansive, measureless, without hatred or ill-will.

15. “He abides in mind pervading with pity…sympathy…poise, one world quarter, so a second, a third, a fourth; then above, below, athwart, every-where, the whole wide world he pervades with thoughts of pity, sympathy, and poise, far-reaching, expansive, measureless, without hatred or ill-will.

16. “And having made these four Brahma-abidings become, on the breaking up of the body after death, he arises in the well-faring Brahma world. Thus, Dona, [a] Brahmin becomes Brahma-like.

17. “And how, Dona, becomes a Brahmin deva-like?

18. “Take the case, Dona, of a Brahmin of similar birth and conduct…. He does not get a living by ploughing and so forth, but by going about for alms…. He hands over the teacher’s fee for teaching and seeks a wife according to Dhamma, not non-Dhamma.

19. “And what then is Dhamma? Not with one bought or sold, but only with a Brahmani on whom water has been poured. And he goes only to a Brahmani, not to the daughter of an outcast, hunter, bamboo-worker, cart-maker, or aboriginal, nor goes to a woman with child, nor to one giving suck, nor to one not in her season.

20. “And wherefore, Dona, goes not a Brahmin to one with child? If he go, the boy or girl will surely be foully born, therefore he goes not. And wherefore goes he not to one giving suck? If he go, the boy or girl will surely be an unclean suckling, therefore he goes not.

21. “And wherefore goes he not to one not in her season? If, Dona, a Brahmin go to one not in her season, never for him does the Brahmani become a means for lust, for sport, for pleasure; the Brahmani is for the Brahmin just as a means to beget offspring.

22. “And when in wedlock he has begotten (a child), he has his hair-beard shaved off…and goes forth . . ..

23. “And being thus gone forth, aloof from sensuous appetites…he enters and abides in the first (to the) fourth musing…he enters and abides in the first (to the) fourth musing.

24. “And having made these four musings become, on the breaking up of the body after death, he arises in the well-faring heaven world.

25. “Thus, Dona, a Brahmin becomes deva-like.

26. “And how, Dona, becomes a Brahmin Brahmin-bounded?

27. “Take the case, Dona, of a Brahmin of similar birth and conduct…who weds in like manner….

28. “And when in wedlock he has begotten a child, the fondness for children obsesses him, and he settles on the family estate, and does not go forth from the home to the homeless life.

29. “In the bounds of the Brahmin of old he stays nor transgresses them; and it is said: ‘Within bounds he keeps and transgresses not.’ And therefore the Brahmin is called bounded.

30. “Thus, Dona, the Brahmin becomes bounded.

31. “And how, Dona, becomes a Brahmin a breaker of bounds?

32. “Take the case, Dona, of a Brahmin of similar birth and conduct…. He hands over the teacher’s fee and seeks a wife either according to Dhamma or non-Dhamma, one bought or sold, or Brahmani on whom the water-pouring ceremony has been performed.

33. “He goes to a Brahmani or to the daughter of a noble or a low-caste man or a serf; to the daughter of an outcast or a hunter or a bamboo-worker or a cart-maker or an aboriginal; he goes to a woman with child, to one giving suck, to one in her season, to one not in her season; and for him the Brahmani becomes just a means for lust, for sport and for pleasure, or to beget offspring.

34. “And he keeps not within the ancient Brahmin bounds, but transgresses them; and it is said: ’He keeps not within bounds but transgresses,’ and therefore he is called a breaker of bounds.

35. “Thus, Dona, the Brahmin becomes a breaker of bounds.

36. “And how, Dona, becomes a Brahmin a Brahmin outcast?

37. “Take the case, Dona, of a Brahmin of similar birth, he for eight and forty years leads the Brahma-life of virginity, applying himself to the mantras; then, completing that course, he seeks the teaching fee for teaching; (he gets his living according to Dhamma or non-Dhamma) as ploughman, trader, cowherd, bowman, rajah’s man; or by some craft or, despising not the beggar’s bowl, just by going about for alms.

38. “On handing back the teacher’s fee, he seeks a wife according to Dhamma or non-Dhamma; one bought or sold, or a Brahmani on whom water has been poured. He goes to a Brahmani or any other woman…one with child, giving suck and so forth…and she is for him a means for lust…or to beget offspring. He leads a life doing all these things.

39. “Then the Brahmans say thus of him: ‘How is it that an honourable Brahmin leads this sort of life?’

40. “And to this he replies: ‘Just as fire burns clean things or unclean, but not by that is the fire defiled ; even so, good sirs, tf a Brahmin lead a life doing all these things, not by that is a Brahmin defiled.’

41. And it is said: ‘He leads a life doing all these things,’ and therefore he is called a Brahmin outcast.

42. “Thus, Dona, a Brahmin becomes a Brahmin outcast.

43. “Verily, Dona, those Brahmin sages of old, mantra-makers, mantra-sayers, whose ancient collection hymn, say, word each rest [??]…these five Brahmins declared; the Brahma-like, the deva-like. the bounded, the breaker of bounds and, fifthly, the Brahmin outcast.

44. “Which of them, Dona, are you?”

45. “If such there are, Master Gautama, we at least do not fulfil (the ways) of the Brahmin-outcast?

46. ” But it is marvellous what you say, Master Gautama…let Master Gautama take me as a lay-disciple, gone to his refuge, henceforth as long as life lasts.”

Book Six, Part III—Critics of His Doctrines

1. *Critics of Open Admission to the Sangh* — 2. *Critics of The Rule of Vows* — 3. *Critics of the Doctrine of Ahimsa* — 4. *Charge of Preaching Virtue and Creating Gloom* — 5. *Critics of the Theory of Soul and Rebirth* — 6. *Charge of being an Annihilationist*

§ 1. Critics of Open Admission to the Sangh

1. It was open for the Sangh to admit a layman who was merely a disciple.

2. There were persons who criticised the Lord for making the Sangh a wide-open temple for anybody to enter.

3. They argued that under such a scheme it may well happen that after they have been admitted into the Order they give it up and return again to the lower state, and by their back-sliding the people are led to say: “Vain must be this religion of Samana Gautama, which these men have given up.”

4. The criticism was not well founded, and had altogether missed the intention of the Blessed Lord in making such a scheme.

5. The Blessed Lord replied that in establishing his religion he had constructed a bathing tank full of the excellent waters of emancipation–the bath of good law.

6. It was the Lord’s desire that whosoever is polluted with stains of sin, he, bathing in it, can wash away all his sins.

7. And if anyone, having gone to the bathing tank of good law, should not bathe in it, but turn back polluted as before and return again to the lower state, it is he who is to be blamed, and not the religion.

8. “Or could I,” said the Blessed Lord, “after constructing this bathing tank for enabling people to wash away their sins, say, ‘Let no one who is dirty go down into this tank! Let only those whose dust and dirt have been washed away, who are purified and stainless, go down into the tank’?

9. “On such terms, what good would have been my religion?”

10. The critics forgot that the Blessed Lord did not wish to confine the benefit only to a few. He wanted to keep it open to all, to be tried by all.

§ 2. Critics of the Rule of Vows

1. Why are the five precepts not enough? Why vows are felt necessary? These were the questions that were often raised,

2. It was argued that if diseases would abate without medicine, what could be the advantage of weakening the body by emetics, by purges, and other like remedies?

3. Just so, if laymen, living at home and enjoying the pleasures of the senses, can realize in themselves the conditions of peace, the Supreme Good, Nibbana, by taking precepts, what is the need of the bhikkhu taking upon himself these vows?

4. The Blessed Lord devised the vows because of the virtues inherent in them.

5. A life conditioned by vows is certain to bring with it growth in goodness; it is itself a protection against a fall.

6. Those who take vows and keep them as self-dependents, are emancipated.

7. The keeping of vows is the restriction of lust and of malice, of pride, [and is] the cutting of evil thoughts.

8. Those who take vows and keep them, well guarded are they indeed, and altogether pure are they in manners and in mind.

9. Not so with mere taking of precepts.

10. In the case of the precepts, there is no protection against moral decline, as there is in the case of vows.

11. A life of vows is very difficult, and a life of precepts not so. It is necessary for mankind to have some who live the life of vows. So the Blessed Lord prescribed both.

§ 3. Critics of the Doctrine of Ahimsa

1. There were persons who objected to the doctrine of Ahimsa. They said that it involved surrender or non-resistance to evil.

2. This is a complete misrepresentation of what the Blessed Lord taught by his doctrine of Ahimsa.

3. The Blessed Lord has made his position clear on various occasions, so as to leave no room for ambiguity or misunderstanding.

4. The first such occasion to which reference should be made is the occasion when he made a rule regarding the entry of a soldier in[to] the Sangh.

5. At one time the border provinces of the kingdom of Magadha were agitated. Then the Magadha king Seniya Bimbisara gave order to the Commander of the army: ‘Well now, go and ask your officers to search through the border provinces for the offenders, punish them, and restore peace.” The Commander acted accordingly.

6. On hearing the orders of the Commander the officers found themselyes placed in a dilemma. They knew that the Tathagatha taught that those who go to war and find delight in fighting, do evil and produce great demerit. On the other hand, here was the king’s order to capture the offenders and to kill them. Now what shall we do, asked the officers to themselves.

7. Then these officers thought: “If we could enter the order of the Buddha, we would be able to escape from the dilemma.”

8. Thus these officers went to the bhikkhus and asked them for ordination; the bhikkhus conferred on them the pabbajja and upasampada ordinations, and the officers disappeared from the army.

9. The Commander of the army, .finding that the officers were not to be seen, asked the soldiers, “Why, how is it that the officers are nowhere to be seen?” “The officers, lord, have embraced religious life of the bhikkhus,” replied the soldiers.

10. Then the Commander of the army was annoyed, and became very angry: “How can the bhikkhus ordain persons in the royal army?”

11. The Commander of the army informed the king of what had happened. And the king asked the officers of justice: “Tell me, my good sirs, what punishment does he deserve who ordains a person in the royal service?”

12. “The Upagghaya, Your Majesty, should be beheaded; to him who recites (the Kammavaka), the tongue should be torn out; to those who form the chapter, half of their ribs should be broken.”

13. Then the king went to the place where the Blessed One was; and after obeisance, informed him of what had happened.

14. “The Lord well knows that there are kings who are against the Dhamma. These hostile kings are ever ready to harass the bhikkhus even for trifling reasons. It is impossible to imagine the lengths to which they might go in their ill-treatment of the bhikkhus, if they find that the bhikkhus are seducing the soldiers to leave the army and join the Sangh. Pray, Lord, to do the needful to avert the disaster.”

15. The Lord replied, “It was never my intention to allow soldiers under the cloak of Ahimsa or in the name of Ahimsa to abandon their duty to the king or to their country.”

16. Accordingly the Blessed One made a rule against the admission of persons in royal service to the Sangh, and proclaimed it to the bhikkhus, saying: “Let no one, O Bhikkhus, who is in the royal service, receive the Pabbajja ordination. He who confers the Pabbajja ordination on such a person will be guilty of a dukkata offence.”

17. A second time the Blessed One was cross-examined on the subject of Ahimsa by Sinha, a General in the army, and who was a follower of Mahavir.

18. Sinha asked, “One doubt still lurks in my mind concerning the doctrine of the Blessed One. Will the Blessed One consent to clear the cloud away, so that I may understand the Dhamma as the Blessed One teaches it?”

19. The Tathagata having given his consent, Sinha said: “I am a soldier, O Blessed One, and am appointed by the king to enforce his laws and to wage his wars. Does the Tathagata, who teaches kindness without end and compassion with all sufferers, permit the punishment of the criminal? And further, does the Tathagata declare that it is wrong to go to war for the protection of our homes, our wives, our children, and our property? Does the Tathagata teach the doctrine of a complete self-surrender, so that I should suffer the evil-doer to do what he pleases, and yield submissively to him who threatens to take by violence what is my own? Does the Tathagata maintain that all strifes, including such warfare as is waged for a righteous cause, should be forbidden?”

20. The Lord replied : “The Tathagata says: ‘He who deserves punishment must be punished, and he who is worthy of favour must be favoured.’ Yet at the same time he teaches to do no injury to any living being, but to be full of love and kindness. These injunctions are not contradictory, for whosoever must be punished for the crimes which he has committed suffers his injury not through the ill-will of the judge, but on account of his evil-doing. His own acts have brought upon him the injury that the executor of the law inflicts. When a magistrate punishes, let him not harbour hatred in his breast; yet a murderer, when put to death, should consider that this is the fruit of his own act. As soon as he will understand that the punishment will purify his soul, he will no longer lament his fate but rejoice at it.”

21. A proper understanding of these instances would show that the Ahimsa taught by the Blessed Lord was fundamental. But it was not absolute.

22. He taught that evil should be cured by the return of good. But he never preached that evil should be allowed to overpower good.

23. He stood for Ahimsa. He denounced Hirnsa. But he did not deny that Hirnsa may be the last resort to save good being destroyed by evil.

24. Thus it is not that the Blessed Lord taught a dangerous doctrine. It is the critics who failed to understand its significance and its scope.

§ 4. Charge of Preaching Virtue and Creating Gloom

(4.i) Dukkha as the Cause of Gloom

1. Dukkha in its original sense given to it by Kapila means unrest, commotion.

2. Initially it had a metaphysical meaning.

3. Later on it acquired the meaning of suffering arid sorrow

4. The two senses were not far detached. They were very close.

5. Unrest brings sorrow and suffering.

6. Soon it acquired the meaning of sorrow and suffering from social and economic causes.

7. In what sense did the Buddha use the word ’sorrow and suffering’?

8. There is a sermon on record from which it is clear that the Buddha was very much aware that poverty was a cause of sorrow.

9. In that sermon he says: “Monks, is poverty a woeful thing for a worldly wanton?”

10. “Surely, Lord.”

11. “And when a man is poor, needy, in straits, he gets into debt, and is that woeful too?”

12. “Surely, Lord.”

13. “And when he gets into debt, he borrows, and is that woeful too?”

14. “Surely, Lord.”

15. “And when the bill falls due, he pays not, and they press him; is that woeful too?”

16. “Surely, Lord.”

17. “And when pressed, he pays not, and they beset him; is that woeful too?”

18. “Surely, Lord.”

19. “And when beset, he pays not, and they bind him; is that woeful too?”

20. “Surely, Lord.”

21. “Thus, monks, poverty, debt, borrowing, being pressed, beset, and bound, are all woes for the worldly wanton.

22. “Woeful in the world is poverty and debt.”

23. Thus the Buddha’s conception of Dukkha is material.

(4.ii) Impermanence as the Cause of Gloom

1. Another ground for this accusation arises from the doctrine that everything which is compound is impermanent.

2. Nobody questions the truth of the doctrine.

3. ‘Everything is impermanent’ is admitted by all.

4. The doctrine, if it is true, must be told, just as truth must be told, however unpleasant it may be.

5. But why draw a pessimistic conclusion?

6. If life is short, it is short; and one need not be gloomy about it.

7. It is just a matter of interpretation.

8. The Burmese interpretation is very much different.

9. The Burmese celebrate the event of death in a family, as though it was an event of joy.

10. On the day of death the householder gives a public feast, and the people remove the dead body to the graveyard dancing. Nobody minds the death, for it was to come.

11. If impermanence is pessimistic, it is only because permanence was assumed to be true–although it was a false one.

12. Buddha’s preaching cannot, therefore, be charged as spreading gloom.

(4.iii) Is Buddhism Pessimistic?

1. The Buddha’s Dhamma has been accused of creating pessimism.

2. The accusation arises from the first Aryan Truth, which says that there is Dukkha (sorrow-misery) in the world.

3. It is rather surprising that a reference to Dukkha should give cause to [=for] such an accusation.

4. Karl Marx also said that there is exploitation in the world, and the rich are being made richer and the poor are being made poorer.

5. And yet nobody has said that Karl Marx’s doctrine is pessimism.

6. Why then should a different attitude be shown to the Buddha’s doctrine?

7. It may be because the Buddha is reported to have said in his first sermon, ‘birth is sorrowful, old age is sorrowful, death is sorrowful’, that a deeper pessimistic colouring has been given to his Dhamma.

8. But those who know rhetoric know that this is an artifice of exaggeration, and that it is practised by skilled literary hands to produce effect.

9. That ‘birth is sorrowful’ is an exaggeration by the Buddha can be proved by reference to a sermon of his in which he has preached that birth as a human being is a very precious thing.

10. Again, if the Buddha had merely referred to Dukkha, such an accusation could be sustainable.

11. But the Buddha’s second Aryan Truth emphasises that this Dukkha must be removed. In order to emphasise the duty of removal of Dukkha, he spoke of the existence of Dukkha.

12. To the removal of Dukkha, the Buddha attached great importance. It is because he found that Kapila merely stated that there was Dukkha, and said nothing more about it, that he felt dissatisfied and left the Ashram of Muni Alara Kalam.

13. How can this Dhamma be called pessimistic?

14. Surely a teacher who is anxious to remove Dukkha cannot be charged with pessimism.

§ 5. Critics of the Theory of Soul and Rebirth

1. The Blessed Lord preached that there was no Soul. The Blessed Lord also affirmed that there was rebirth.

2. There were not wanting people who criticised the Lord for preaching what they regarded as two such contradictory doctrines.

3. ‘How can there be rebirth if there is no Soul?’ they asked.

4. There is no contradiction. There can be rebirth even though there is no Soul.

5. There is a mango stone. The stone gives rise to a mango tree. The mango tree produces mangoes.

6. Here is rebirth of a mango.

7. But there is no Soul.

8. So there can be rebirth although there is no Soul.

§ 6. Charge of Being an Annihilationist

1. Once when the Lord was staying at Shravasti in Jeta’s grove it was reported to him that a certain bhikkhu, by name Arittha, had come to certain views about the doctrines taught by the Lord, as the views of the Lord, although they were not the views of the Lord.

2. One of the doctrines about which Arittha was misrepresenting the Lord was whether he was an annihilationist.

3. The Blessed Lord sent for Arittha. Arittha came. On being questioned, he sat silent and glum.

4. The Lord then said to him, “Some recluses and Brahmins wrongly, erroneously, and falsely charge me, in defiance of facts, with being an annihilationist, and with preaching disintegration and extirpation of existing creatures.

5. It is just what I am not, and what I do not affirm.

6. What I have consistently preached, both in the past and today, is the existence of ill and the ending of ill.

Book Six, Part IV—Friends and Admirers

1. *Devotion of Dhananjanani, a Brahmani* — 2. *The Abiding Faith of Visakha* — 3. *The Devotion of Mallika* — 4. *The Ardent Wish of a Pregnant Mother* — 5. *Keniya’s Welcome* — 6. *Pasendi in Praise of the Master*

§ 1. Devotion of Dhananjanani, a Brahmani

1. The Blessed Lord had many friends and admirers. Among them was Dhananjanani.

2. She was the wife of a Bharadvaja Brahmin. Her husband hated the Lord. But Dhananjanani was a devotee of the Lord. Her devotion is worthy of mention.

3. The Exalted One was once staying near Rajagraha, in the bamboo grove at the Vihara known as the squirrels’ feeding ground.

4. Now at that time Dhananjanani, a Brahmani, the wife of a certain Brahmin of the Bharadvaja family, was living with her husband in Rajagraha.

5. While her husband was a great opponent of the Buddha, Dhananjanani was a fervent believer in the Buddha, the Dhamma and the Order. She was in the habit of praising the triple gem. Whenever she broke out in this way in praise, her husband used to close his ears.

6. On the eve of his giving a great banquet to many fellow-Brahmins, he begged her to do what she liked, provided she did not offend his guests by her praises of the Buddha.

7. Dhananjanani would give no such undertaking, and he threatened to slice her like a plantain with his dagger. She declared herself ready to suffer, so she retained her freedom of speech and proceeded to pour forth five hundred verses on her theme, so that he surrendered unconditionally.

8. Bowl and golden spoon were laid down, and the guests sat down for food. While serving the guests, the dominant impulse arose. In the midst she turned towards the bamboo grove and uttered the praises of the triple gem.

9. The scandalized guests hurried away, spitting out the food defiled by the presence of a heretic, and the husband scolded her amid the ruins of his feast.

10. And she, while serving the Bharadvaja with his dinner, came before him and praised the gem: “Glory to that Exalted One, the Arahant, the Buddha Supreme! Glory to the Norm! Glory to the Order!”

11. And when she had so said, the Bharadvaja Brahmin grew angry and exclaimed: “There now! You wretch! Must you be singing the praises of that shaveling friar at any and every opportunity? Now, wretch, will I give that teacher of thine a piece of my mind!”

12. “O Brahmin,” replied Dhananjanani, “I know of no one throughout the world of gods, Maras, or Brahmas, recluses or brahmins, no one human or divine, who could so admonish that Exalted One, Arahant, Buddha Supreme. Nevertheless, go thou, Brahmin, and then thou wilt know.”

13. Then the Bharadvaja, vexed and displeased, went to find the Exalted One; and coming into his presence, exchanged with him greetings and compliments, friendly and courteous, and sat down at one side.

14. So seated, he asked the Exalted One the following questions: “What must we slay if we would happy live? What must we slay if we could weep no more? What is above all other things, whereof the slaughter thou approvest, Gautama?”

15. The Exalted One replied as follows: “Wrath must ye slay if ye would happy live; Wrath must ye slay if ye would weep no more. Of anger. Brahmin, with its poisoned source, and fevered climax, murderously sweet–that is the slaughter by the Ariyans praised. That must ye slay in sooth, to weep no more.”

16. Realising the excellence of the reply given by the Exalted One, the Bharadvaja Brahmin said to him, “Most excellent. Lord, most excellent! Just as if a man were to set up that which had been thrown down, or were to reveal that which was hidden away, or were to point out the right road to him who had gone astray, or were to bring a lamp into the darkness, so that those who had eyes could see external objects–even so. Lord, has the Lord Gautama shown me his doctrine in various ways. I, even I, Lord, betake myself to the Exalted One as my refuge, to the Norm, and to the Order. I would leave the world under the rule of Gautama; I would take orders.”

17. So Dhananjanani was not only a devotee of the Buddha, she made her husband also a devotee of the Buddha.

§ 2. The Abiding Faith of Visakha

1. Visakha was born in the city of Bhadiya in the Anga country.

2. Her father was Dhananjaya, and her mother’s name was Sumana.

3. Once the Buddha visited Bhadiya with a large company of monks, at the invitation of the Brahmin Sela. Visakha, his granddaughter, was then seven years old.

4. Visakha, though only seven, expressed to her grandfather Mendaka her desire to see the Buddha. Mendaka allowed her to do so, and gave her five hundred companions, five hundred slaves, and five hundred chariots, that she might visit the Buddha.

5. She stopped the chariot some distance away, and approached the Buddha on foot.

6. He preached to her the Dhamma, and she became his lay disciple.

7. For the next fortnight, Mendaka invited the Buddha and his followers daily to his house, where he fed them,.

8. Later, when at Pasendi’s request, Bimbisara sent Dhananjaya to live in Kosala, Visakha accompanied her parents and lived in Saketa.

9. Migara, a wealthy citizen of Shravasti, wanted to get his son Punnavadhana married. He had sent a few people to find a suitable bride.

10. The party in search of a bride happened to come to Shravasti. They saw Visakha on her way to the lake to bathe on a feast day.

11. At that moment there was a great shower. Visakha’s companions ran for shelter. But Visakha did not. She walked at her usual pace and reached the spot where the messengers were.

12. They asked her why she did not run for shelter, and so preserve her clothes. She answered that she had plenty of clothes, but that if she ran she might damage a limb, which she could not replace. “Unmarried girls,” she said, “are like goods awaiting sale, they must not be disfigured.”

13. The party, which was already struck by her beauty, was greatly impressed by her intelligence. The party offered her a bouquet of flowers, which she accepted, as a proposal of marriage.

14. After Visakha returned home, the marriage party followed he,r and laid Punnavadhana’s suit before Dhananjaya. The proposal was accepted, and confirmed by an exchange of letters.

15. When Pasendi heard of it, he offered to accompany Punnavadhana to Saketa, as a mark of signal honour. Dhananjaya welcomed the king and his retinue, Migara, Punnavadhana, and their followers, with all regard, attending personally to all the details of hospitality.

16. Five hundred goldsmiths were engaged to make ornaments for the bride. Dhananjaya gave his daughter as dowry, five hundred carts full of money, five hundred with vessels of gold and cattle, etc.

17. When the time came for Visakha to leave, Dhananjaya gave her ten admonitions, which Migara overheard from the next room. These admonitions were: Not to give fire from the house outside; not to take into the house fire from without; to give only to those who gave in return; not to give to those who did not give in return; to give him that gives and to him that gives not; to seat, eat, and eat happily; and to tend the fire and to honour the household deities.

18. On the following day Dhananjaya appointed eight householders to be sponsors to his daughter, and inquire into any charges that might be brought against her.

19. Migara wanted that his daughter-in-law should be seen by the public of Shravasti. Visakha entered Shravasti standing in her chariot, with the public lining the road on both sides. The public showered gifts on her, but these she distributed among the people.

a20. Migara was a follower of the Niganthas, and soon after Visakha’s arrival in his house, he sent for them and told her to minister to them. But Visakha, repulsed by their nudity, refused to pay them homage.

21. The. Niganthas urged that she should be sent away, but Migara bided his time.

22. One day as Migara was eating, while Visakha stood fanning him, a monk was seen standing outside the house. Visakha stood aside, that Migara might see him. But Migara continued to eat, without noticing the monk.

23. Seeing this Visakha said to the monk, “Pass on, sir, my father-in-law eats stale fare.” Migara was angry and threatened to send her away, but at her request the matter was referred to her sponsors.

24. They inquired into the several charges brought against her, and adjudged her not guilty.

25. Visakha then gave orders that preparations be made for her return to her parents. Both Migara and his wife begged for forgiveness–which she granted, on condition that he would invite to the house the Buddha and his monks.

26. This he did, but, owing to the influence of the Niganthas, he left Visakha to entertain them, and only consented to hear the Buddha’s sermon at the end of the meal, from behind a curtain.

27. He was, however, so convinced by the sermon that he became a convert.

28. His gratitude towards Visakha was boundless. Henceforth he considered her to be his mother, deserving all the honours due to a mother. From this time onward she was called Migarmata.

29. Such was the abiding faith of Visakha.

§ 3. The Devotion of Mallika

1. Once while the Lord was staying at Shravasti in Jeta’s grove, the darling son of a certain house-holder died, and the loss made the father neglect his business and his meals.

2. He was always going to the charnel ground and wailing aloud, saying, “Where are you, my son, where are you?”

3. The bereaved father came to the Blessed Lord, and after due salutations sat on one side.

4. Seeing that his mind was absolutely vacant, [that he was] showing no interest in anything, not telling the purpose for which he had come, the Blessed Lord, noticing his condition, said, “You are not yourself; your mind is all awry.”

5. “How could my mind not be awry, sir, when I have lost my darling and only son?”

6. “Yes, householder; our dear ones bring sorrow and lamentation, pain, suffering, and tribulation?”

7. “Who, sir, can entertain such a view?” said the angry householder, “Nay, our dear ones are a joy and happiness to us.”

8. And with these words the householder, rejecting the Lord’s pronouncement, indignantly got up and departed.

9. Hard by, there were a number of gamblers having a game with dice; and to them came the householder with his story of how he had related his sorrows to the recluse Gautama, how he had been received, and how he had indignantly departed.

10. You were quite right, said the gamblers, for our dear ones are a source of joy and happiness to us. So the householder felt he had got the gamblers on his side.

11. Now all this, in due course, penetrated to the private apartments of the palace, where the king told Queen Mallika that her recluse Gautama had stated that dear ones bring sorrow and lamentation, pain, suffering ,and tribulation.

12. “Well, sir, if the Lord said so, so it is,”

13. “Just as a pupil accepts all his master tells him, saying, ‘So it is, sir; so it is’–just in the same way Mallika, you accept all the recluse Gautama says, with your ‘If the Lord said so, so it is’; away with you and begone!”

14. Then the queen told the Brahmin Nali Dhyan to go to the Lord and in her name, to bow his head at the Lord’s feet and, after asking after his health, to enquire whether he had really said what was attributed to him.

15. “And be careful,” she added, “to tell me exactly what the Lord answers.”

16. In obedience to the queen’s commands, the Brahmin went off and duly asked the Lord whether he had really said so.

17. “Yes, Brahmin; our dear ones do bring sorrow and lamentation, pain, suffering, and tribulation. Here is the proof.

18. “Once, here in Shravasti, a woman’s mother died, and the daughter, crazed and beside herself, went about from street to street, from cross-road to crossroad, saying: ‘Have you seen my mother? Have you seen my mother?’

19. ” Another proof is a woman of Shravasti who lost her father–a brother–a sister–a son–a daughter–a husband. Crazed and beside herself, the woman went about from street to street and from cross-road to cross-road, asking if anyone had seen the dear ones she had lost.

20. “Another proof is a man of Shravasti who lost his mother–his father–a brother–a sister–a son–a daughter–a wife; crazed and beside himself, the man went about from street to street and from crossroad to cross-road, asking if anyone had seen the dear ones he had lost.

21. “Another proof is the woman of Shravasti who visited her people’s home; and they wanted to take her from her husband and marry her to someone else whom she did not like.

22. “She told her husband about it, whereupon he cut her into two and then killed himself, so that they might both die together.:

23. All this the Brahmin Nali Dhyan duly reported to the queen.

24. The queen then went to the king and asked, “Are you fond, sir, of your only daughter, the princess Vajira?” “Yes, I am,” replied the king.

25. “If anything happened to your Vajira, would you feel sorry or not?” “If anything happened to her, it would make a great difference to my life.”

26. “Are you fond, sir, of me?” asked Mallika. “Yes, I am.”

27. “If anything happened to me, would you feel sorry or would you not?” “If anything happened to you, it would make a great difference to my life.”

28. “Are you fond, sir, of the people of Kasi and Kosala?” “Yes,” replied the king. “If anything happened to them would you be sorry or not?”

29. “If anything happened to them, it would make great difference–how could it be otherwise?”

30. “Did the Blessed Lord say anything different?” “No, Mallika,” said the king in repentance.

§ 4. The Ardent Wish of a Pregnant Mother

1. Once when the Lord was staying in the Bhagga country at Sumsumara-gira in the Bhesakala grove, in the deer-park there. Prince Bodhi’s palace, called the Lotus, had just been finished but had not as yet been inhabited by recluse, Brahmin or any other person.

2. Said the prince to a young Brahmin named Sankika-putta, “Go to the Lord and in my name bow your head at his feet, ask after his health, and invite him to be so good as to take his meal with me tomorrow and to bring his confraternity with him.”

3. The message was delivered to the Lord who, by silence, signified acceptance–as was duly reported to the prince.

4. When night had passed, the prince, having ordered an excellent meal to be got ready in his palace and a carpeting of white cloth to be laid to the foot of the stairs of the Lotus palace, told the young Brahmin to announce to the Lord that all was ready.

5. This was done, and early that day the Lord, duly robed and bowl in hand, came to the palace where the prince was awaiting him, outside the portals.

6. Seeing the Lord approaching, the prince advanced and saluted him, and moved in his train towards the palace.

7. At the foot of the stairs the Lord stood still. Said the prince, “I beg the Lord to step up on the carpeting; I beg the Blessed One to do this,to my abiding weal and welfare.” But the Lord kept silent.

8. A second time did the prince appeal, and still the Lord kept silent. A third time he appealed, and now the Lord looked towards Ananda.

9. Ananda understood what the trouble was, and asked that the carpeting should be rolled up and removed, for the Lord would not tread upon it, as he is [=was] looking to those that shall follow hereafter.

10. So the prince ordered the carpeting to be rolled up and removed, after which he ordered seats to be set out upstairs in the palace.

11. The Lord then, proceeding upstairs, sat down on the seat set for him, with the confraternity.

12. The prince with his own hand served that excellent meal, without stint, to the Lord and the confratemity.

13. The Lord’s meal over and done. Prince Bodhi, seating himself on a low seat to one side, said to the Lord, “My view, sir, is that true weal must be sought not through things pleasant, but through things unpleasant.”

14. “In days gone by, Prince,” said the Blessed One, “I too held the same view, in the days before my enlightenment. Time was when being quite young, with a wealth of coal-black hair and in all the beauty of my early prime, despite the wishes of my parents who wept and lamented, I cut off hair and beard, donned the yellow robes, and went forth from home to homelessness as a pilgrim. A pilgrim now, in quest of the Good and in search for the road to that utter peace which is beyond all compare.

15. “Now I hold a different view. If a man knows the Doctrine, he will find the destruction of all ills.”

16. Said the prince to the Lord, “What a doctrine! What an exposition of doctrine! It is so easy to understand.”

17. Here the young Brahmin Sankika-putta observed to the prince that, though he had testified thus, yet he had not gone on to say that he sought as a refuge the Lord and his doctrine and his con-fraternity, as he should have.

18. “Say not so, my friend; say not so,” said the Prince: “for I have heard from the lips of my lady mother, how, when once the Lord was staying at Kosambi in the Ghosita pleasance, she, being then pregnant, came to the Lord, saluted him, and took a seat to one side, saying: ‘Be it a boy or be it a girl that I carry in my womb, my child unborn seeks refuge with the Lord and his doctrine and his confraternity; and I ask the Lord to accept the child as a follower who has found an abiding refuge from this time forth while life lasts.’

19. “Another time, when the Lord was staying here in this Bhagga country at Sumsumara-gira, in the Bhesakala grove, in the deer park there, my nurse carried me to the Lord, and standing before him, said, ‘Here is Prince Bodhi who seeks refuge with the Lord and his doctrine and his confraternity.’

20. Now, in person, for the third time I seek such refuge, and ask the Lord to accept me as a follower who has found an abiding refuge while life lasts.”

§ 5. Keniya’s Welcome

1. There was living at Apanath a Brahmin, Sela, who was versed in all three Vedas, was accomplished in ritual with the glosses thereon, in phonology, and in etymology, with chronicles as a fifth branch; he knew exegesis, and was learned in casuistry and.in the signs that mark a superman; he had three hundred young brahmins to whom he taught the runes.

2. Keniya the fire-worshipper was an adherent of this Brahmin, Sela. Accompanied by his three hundred pupils, Sela went and saw all the fire-worshippers there busy with their several tasks, with Keniya himself marking off the reserved circles.

3. At the sight of this the Brahmin said to Keniya: “What is all this? Is it a wedding feast? Or is there a great sacrifice afoot? Or have you invited to a repast tomorrow Seniya Bimbisara, king of Magadha, with all his host?”

4. “It is no wedding feast, Sela, nor is the king coming with all his host. But I have got a great sacrifice afoot. For the recluse Gautama has arrived at Apana, in the course of an alms-pilgrimage, with twelve hundred and fifty alms-men in his train.

5. “Now such, according to report, is the high repute of this Gautama, that he is deemed to be the Lord of Enlightenment.

6. “It is he whom I have invited to tomorrow’s meal here, together with his confraternity. The feast that is being prepared is for him.”

7. “Did you attribute to him Enlightenment, Keniya?” asked Sela. “Yes, I did,” replied Keniya. “Did you?” “Yes I did.”

§ 6. Pasendi In Praise of the Master

1. Once the Exalted One was staying near Shravasti, at Jeta’s grove, in Anathapindika’s park.

2. Now at that time the rajah of Kosala, Pasendi, had just returned from a sham-fight, in which he was victorious, having carried out his object. And on reaching the park he turned in that way. So far as the cart-road went he rode in his chariot, and then got down and went on foot through the park.

3. On that occasion a number of the brethren were walking up and down in the open air. Then Pasendi, the rajah of Kosala, went up to those brethren and thus accosted them: “Reverend sirs, where now is the Exalted One staying, that Arahant, Buddha Supreme: for I long to behold Him.”

4. “Yonder, Maharajah, is his lodging, and the door is shut. Do you go up quietly, without nervousness, enter the verandah, cough, and rattle the door-bar. The Exalted One will open the door to you.”

5. So Pasendi, the rajah of Kosala, went up to the lodging as he was told, coughed, and rattled the door-bar. And the Exalted One opened the door.

6. Then Pasendi entered the lodging, fell with his head at the feet of the Exalted One, kissed His feet and stroked them with his hands, and announced his name, saying, “Lord, I am Pasendi, the rajah of Kosala.”

8. “But, Maharajah, seeing what significance therein, do you show me this profound humanity and pay such affectionate obeisance to this body?” said the Lord!

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

Book Seven, Part I—The Meeting of those Near and Dear

1. *The Centres of His Preachings* — 2. *The Places He Visited* — 3. *Last Meeting between Mother and Son, and between Wife and Husband* — 4. *Last Meeting between Father and Son* — 5. *Last Meeting between the Buddha and Sariputta*

§1. The Centres of His Preachings

1. It is not that after the appointment of the missionaries the Lord sat at one place. He too continued to be his own missionary.

3. Of such centres, the chief were Shravasti and Rajagraha.

4. He visited Shravasti about 75 times, and Rajagraha about 24 times.

5. Certain other places were made minor centres.

6. They were Kapilavastu, which he visited 6 times; Vesali, which he visited 6 times; and Kamas-sadhamma, 4 times.

§ 2. The Places He Visited

1. Besides these main and minor centres, the Blessed Lord visited many other places during the course of his missionary tour.

2. He visited Ukkatha, Nadika, Sal, Assapura, Ghoshitaram, Nalanda, Appana, Etuma.

3. He visited Opasad, lccha-naukal, Chandal Kuppa, Kushinara.

4. He visited Devadaha, Pava, Ambasanda, Setavya, Anupiya, and Ugunma.

5. The names of the places he visited show that he travelled over the Sakya Desa, the Kuru Desa, and [the] Anga Desa.

6. Roughly speaking, he travelled over the whole of Northern India.

7. These appear to be a few places. But what distance do they cover? Rajagraha from Lumbini is not less than 250 miles. This just gives an idea of distances.

8. These distances the Lord walked on foot. He did not even use a bullock-cart.

9. In his wanderings he had no place to stay, until later on when his lay disciples built Viharas and resting places which he and his Bhikkhus used as halts on their journeys. Most often he lived under the shade of wayside trees.

10. He went from place to place, sometimes from village to village, resolving the doubts and difficulties of those who were willing to accept his message, controverting the arguments of those who were his opponents, and preaching his gospel to those who, like children, came to him for guidance.

11. The Blessed Lord knew that all those who came to listen to him were not all of them intelligent, not all of them came with an open and a free mind.

12. He had even warned the brethren that there were three sorts of listeners:

13. The empty-head, the fool who cannot see–though oft and oft, unto the brethren going, he hears their talk, beginning, middle, end, but can never grasp it. Wisdom is not his.

14. Better than he the man of scattered brains, who oft and oft, unto the brethren going, hears all their talk, beginning, middle, end, and seated there can grasp the very words, yet, rising, nought retains. Blank is his mind.

15. Better than these the man of wisdom wide. He, oft and oft unto the brethren going, hears all their talk, beginning, middle, end, and seated there, can grasp the very words, bears all in mind, steadfast, unwavering, skilled in the Norm and what conforms thereto.

16. Notwithstanding this, the Lord was never tired of going from place to place preaching his gospel.

17. As a bhikkhu the Lord never had more than three pieces of clothes [=clothing]. He lived on one meal a day, and he begged his food from door to door every morning.

18. His mission was the hardest task assigned to any human being. He discharged it so cheerfully.