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diff --git a/old/69787-0.txt b/old/69787-0.txt deleted file mode 100644 index 06d4dc7..0000000 --- a/old/69787-0.txt +++ /dev/null @@ -1,8766 +0,0 @@ -The Project Gutenberg eBook of The splendour of Asia, by L. Adams -Beck - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The splendour of Asia - The story and teaching of the Buddha - -Author: L. Adams Beck - -Release Date: January 14, 2023 [eBook #69787] - -Language: English - -Produced by: Al Haines, Cindy Beyer & the online Distributed - Proofreaders Canada team at http://www.pgdpcanada.net - -*** START OF THE PROJECT GUTENBERG EBOOK THE SPLENDOUR OF ASIA *** - - - - - - - - [Cover Illustration] - - - - - ────────────────────────────── - _THE NOVELS OF_ - _L. ADAMS BECK_ - ────────────────────────────── - - THE KEY OF DREAMS - THE PERFUME OF THE RAINBOW - THE TREASURE OF HO - THE NINTH VIBRATION - THE WAY OF STARS - THE SPLENDOUR OF ASIA - ────────────────────────────── - - - - -[Illustration: A GANDHARA BUDDHA AT HOTI-MARDAN] - - - - - THE - SPLENDOUR OF ASIA - - THE STORY AND TEACHING OF THE BUDDHA - - - BY - L. ADAMS BECK - - [Illustration] - - NEW YORK - DODD, MEAD AND COMPANY - 1926 - - - - - COPYRIGHT, 1926, - BY DODD, MEAD AND COMPANY, INC. - - - - PRINTED IN U. S. A. - - - THE VAIL-BALLOU PRESS - BINGHAMTON AND NEW YORK - - - - - _I dedicate this book to_ - - ELLERY SEDGWICK - - WHO INSPIRED ME WITH THE IDEA - - OF WRITING IT. - - - - - PREFACE - - -I have endeavoured in this book to make not only the story but the -teaching of the Buddha intelligible and human, so that those who wish to -understand one of the greatest facts in history may not find themselves -entangled in the mazes of scholastic terms, and may perhaps be enabled -to realize its strange coincidences with modern psychology and certain -scientific verities. The teaching of the Indian Prince has indeed -nothing to dread from science. Sir Edwin Arnold’s beautiful “Light of -Asia” ends very early in that great ministry, and I have continued the -story to the death of the Buddha, and have enriched it with many -scriptures and ancient traditions unknown to or unused by Sir Edwin. -Words would fail me if I attempted to express how necessary I think a -knowledge of this high faith and philosophy is to leaven the materialism -of the West, and the reception my books on cognate subjects have had -encourages me to think there may be those who will see in what I here -set down a great revelation of truth. It is, at all events a truth which -influenced not only the mightiest thinkers of Greece and Rome, but also -the beginnings of Christian teaching—which it antedated by five or six -hundred years. It may well claim kindred with all the great faiths, -persecuting and opposing none which differ with it, and this for reasons -which are easily seen in the teachings themselves. In relation to its -noble and scientific austerity no words are needed. - -Of the Founder himself, I may quote a great Buddhist scholar’s opinion, -one which none who have studied the subject impartially will controvert. -“Perhaps never while the world has lasted has there been a personality -who has wielded such a tremendous influence over the thinking of -humanity. And whoso recognizes this will also recognize that almost two -and a half millenniums ago the supreme summit of spiritual development -was reached, and that at that distant time in the quiet hermit groves -along the Ganges already had been thought the highest man can think.” - -Of the august beauty of the Life those who read will form their own -judgment. It has been the mainspring of the highest art of Asia. It has -brought peace to myriads. It will bring it to many more. - -I have consulted all the available Scriptures, and have not forgotten -the great traditions. I am indebted to all the best known scholars, -including Max Müller, Faüsboll, Dahlke, Rhys Davids, his accomplished -wife, Beal, and many more. I must mention Professor Radhakrishnan and -other Indian writers, and among illuminating thinkers I must not forget -Dr. Carus, and Mr. Edmond Holmes. To the latter’s work I owe a debt -because he appears to me to appreciate more keenly than other writers -the true point of junction between the early and later interpretations -of the Buddha’s teaching. I have myself had the advantage of studying -later Buddhist interpretation with Japanese scholars, with whom I have -translated the Buddhist Psalms of Shinran Shonin. About some of these -interpretations there will always be points of difference until we have -access to the whole body of ancient teaching in the Far East as well as -in India, and freedom from all error is beyond hope. - -If any Buddhist scholars should look into this book they will recall the -immense difficulty of (so to speak) translating their work for the -public, especially where the words of one language often fail to -represent the thought of another. They will therefore be lenient to -shortcomings. They will note that I have employed Pali or Sanscrit words -and names alternatively as I thought they would be more familiar or -easier to remember. _Karma_ for _kamma_, and _Nirvana_ for _Nibbana_ are -instances of many others. I have omitted accents as mystifying to those -unfamiliar with Indian languages. - -I can scarcely hope to satisfy scholars and the general public. But if I -succeed in interesting some of the latter, the former, will, I think, -recognize that my aim was justified. - - L. ADAMS BECK. - - - - - CONTENTS - - PART I - - PART II - - PART III - - PART IV - - - - - PART I - - - - - CHAPTER I - - -THUS have I heard. - -Nearly two thousand five hundred years ago, in the City of Kapila in -Northern India, the spring came with glory. And surely nowhere in all -the three worlds is spring more gracious, for the sunshine, life-giving, -inspiring, draws divine scents from moist earth and the deep luxuriance -of leaves and flowers to send on every breathing breeze pure incense -from the world, rejoicing as a bride in the all-enfolding delight. - -Here stood the little City of Kapila, nobly placed, as beseems the -birthplace of the Perfect One, and above it the Himalayas stormed the -skies with tossing billows of snow, leading the aspiration of man on and -up until it melted in the Divine. On these, as was known, the Divinities -had their dwelling. Thence Indra, the heavenly lord, drove his flocks of -clouds to pasture in pure air, taking form and colour from the -splendours of the sun and the moon and the silver embroidery of the -constellations. Vaya, lord of the winds, charged in thunder or breathed -in music from awful heights of snow. Surya, the Sun, urged his golden -steeds from the low horizon to the zenith and on to the confines of -night. Chandra, the moon, rose on the crest of the mighty range and sank -below it into his mysterious kingdom in the darkening west. The deep -pine forests clothing the lower spurs and veiling the sources of the -rivers must surely have their indwelling spirits, and the river Rohini, -breaking light-foot from the heights to scatter her diamonds as she -leaped from rock to rock or brooded a moment in deep pools mirroring her -ferns and flowers—what was she but a lovely, living nymph, a Dancer, -pure as the silver peaks that fathered her? Therefore let it be known -that this city was set among celestial influences, that the gates of the -Paradise of India were not far from it, and that the Four Celestial -Kings were its wardens. And it dwelt at this time in a great peace. - -The city and surrounding country, a part of the great kingdom of Kosala, -were inhabited by the Sakya clan. Very great was the kingdom of Kosala. -The vast and holy city of Benares, a hundred miles south from Kapila, -was but one of its cities, and its capital, Savatthi, lay in the cloudy -mountains of Nepal. To the south-east lay the kingdom of Magadha, and -only the great Gods then knew to which of these kingdoms would fall the -sceptre of India. - -And peaceful was the City of Kapila, the City of Red Earth, home of the -Sakya clansmen, a race strong and high, for they were of the Arya, the -Noble People, and it was they who descending into India through the -passes had conquered the dark men of the land and driven them before -them like the shadows of night fleeing before the arrows of dawn; and -having dispossessed the dark-skinned, the lawless, the godless, the -fair-skinned Noble People entered in upon their lands and made them -theirs. With them the Noble People brought their Gods of Heaven and -Earth, and these they worshipped with sacrifice and ritual and chanting -of mantra and offerings of cows and grain and ghi and all the savours -dear to hovering divinity. And in peace and plenty their Maharaja ruled -them. - -Very fair was the city on the banks of bright Rohini. As there were few -men of arrogant, dominant riches, so was there no piercing poverty, and, -since life was simple, all had enough. The streets were clean-swept and -watered, and parks and gardens lay about them where men might shelter in -the great heats and the gay, golden-skinned children played beside the -river and grew sleek and round on their food of pure rice and plantains -and milk from the deep-dewlapped cattle that wound home in the evenings -from high pastures by running water. - -Nor was there fare only for the body. Wise men, the Wanderers, they -whose minds are fixed on things unearthly and whose souls climb toward -keen stars as the cragsmen follow the eagle to her eyry above the -clouds, came in from mighty forests where the hermits and their families -dwell in peace with God and man pursuing the purities of the -householder’s life in the wilds;—bringing with them the dreams, the -speculations, the conclusions of the hermits and themselves. And for -such the Raja had made a hall of cedarwood in the city, where they might -hold disputations with its wise men and the simpler folk sit and listen, -bestowing applause or condemnation as they heard. For there was none in -the city, gentle or simple, noble or humble, but set the things of the -spirit above the chaffer of the market-place and lent a ready ear to -such talk. Nor did they fear to speak, for the Arya are free peoples, -coming from the north and bold and adventurous. - -And of these Wanderers the people learnt much, for if the clansmen were -free, these were freer. No love of earthly homes or riches held them. -Strip one of them of his worldly all—his tattered robe and bowl for -alms—and he would depart content, smiling his strange, secret smile, as -a man whose treasure is beyond thief or destroyer. But for the _Wasa_, -the three months’ rainy season, they would stay, willing to speak or to -hear, satisfied with a very little, and when the sun shone again, depart -like migrating birds on their mysterious way. And sometimes would come -one, God-intoxicated, utterly heedless of men, scarce emerging from -_samadhi_, the mystic ecstasy; and him would men surround with mute envy -because in that trance he beheld things not lawful nor possible to be -uttered. And such would stay but a little while and then, heedless of -rain or sun or wind or snow, press on to the cold glories of the -mountains, alone and in haste, and reappear no more. - -So does the flame of the Divine draw the moth of the spirit of man to -hover about it until, dazzled and drunken with radiance, it joins itself -to the flame and is consumed into pure light. - -Yet was not the talk of the City of Kapila for ever of things divine, -for bygone Rajas and this one also (knowing that where there is a -North-man he must still be talking and much trouble thereby averted) had -made a Folk Mote, a meeting hall, and not one only, where in the -different quarters of the town men might gather and talk of their -affairs, the farmers and handicraftsmen alike,—the sowing and -harvesting of rice, the well-doing of cattle, the doings of the -Kosalans, of whom they themselves were a clan, the subjugation of the -swarthy natives among whom they lay as pearls in a black ocean, the -ambitions of the Kings of Magadha, the trading of the merchants, and -many things more which concerned them nearly. And each householder had -the right to be heard, for each in his own house was king and priest and -there none might say him nay, were it not that the Brahmans made or -unmade his peace with the Lords of Heaven through gifts and sacrifices -and a ritual grown exceedingly heavy and burdensome. But against these -even the fair-skinned people, the Arya, as they called themselves, did -not as yet dare to murmur. - -The women of Kapila also were wives and mothers of free men. Their faces -were not veiled save when they themselves for modesty chose to draw the -folds between themselves and too bold a gaze. They shared the joys and -sorrows of their men, though the great ladies were screened. And if they -walked in the ways of ritual piety even more eagerly and laid daily -gifts even more precious at the feet of the Brahmans, this is the way of -women all the world over. - -And these happy people had a good Maharaja, named Suddhodana, or Pure -Rice, because not only were his granaries and those of his fathers’ -before him full to overflowing, but his heart was pure as the grains of -living pearl; a man grave and kind, rich also in cattle and elephants, -yet not arrogant with riches, charitable, alms-giving, reverencing the -Brahman and the ascetic, walking in peace in the way of ancient pieties, -with thoughts of his own to think as he raised his eyes to the -mountains, awful in the heavens as intermediaries between men and Gods. -And he had taken to wife two fair sisters, the elder, Maya, the younger, -Prajapati; and by the elder, the more dearly loved, had as yet no child -and by neither a son to succeed him on his peaceful seat of rulership. -And this was a grief to him, for when he was gone who should sacrifice -to his soul and the souls of the great dead fathers? Very sweet and -grateful is the tenderness of daughters, but this they cannot do. - -And one day, as they sat in the pleasure pavilion beside the waters of -Rohini, listening to her song of the snows as she danced onward, -downward from the heights, the Maharaja Suddhodana opened his heart once -more to his wives. And one, Maya the Maharani, sat at his feet on a -cushion of silk woven with gold, and her beauty was calm as the evening -star shining in a faint moonlight, luminous, remote, veiled with dreams -and hopes unknown to others. The second Queen, Prajapati, was fair and -gentle, and no more—yet that is much, as shall be shown. And these two -were sisters in heart as in blood and wifehood. So, laying his hand on -the head of Maya, the Maharaja spoke softly: - -“What dreams my Queen?” - -And she, pointing to the bamboo grove where stood in green slim hand -clasping her sister’s: - -“Of motherhood. Of this I dream night and day, knowing many beautiful -things, but most of all this—that the heart of my lord, my beloved, -cannot rest until a son of his is laid in his arms. O would, if I am -barren, that my heart’s sister, my Prajapati, might give to our husband -this gift of gifts!” - -And he, with heavy brows: - -“Dear lady and wife, the Gods give and withhold their great gift of life -at pleasure. What have we left undone? We have besought them. We have -offered of our best on many an altar. We have fed Brahmans, we have kept -the precepts, and yet—they do not give. If in some former life we have -sinned—Yet who can tell? It is their will, and must be borne even if it -break my heart.” - -Then Prajapati, raising her sweet eyes timidly to him, one slim hand -clasping her sister’s: - -“If my lord please to take another wife, then indeed my sister and I -will serve her, and if a son is born, what can we but rejoice?” - -And he: - -“That son would not be the child of my Queens, and most of all of Maya, -the Great Lady. Dear he might be, but not so dear; and, moreover, you -both, my ladies, have heard the word of the wandering Rishi, the wise -ascetic, who prophesied that in this city, in this fortunate palace, -should a child be born, a ruler of men, a King among Kings.” - -“May it be here and now!” said the lady Maya. And again, softly: “May we -be found worthy!” - -There was a long silence and only Rohini, the river, talked of sweet -secret things as she went her way. And presently the Maharaja added: - -“I think it will not be!” - -And a large tear pearled itself on the long lashes of Prajapati and -spilt down the bloom of her cheek as she watched her baby daughter in -the arms of a dark-skinned nurse lulling her to sleep with strange and -wistful songs of the native people, by the lotuses on the great marble -tank in the shade of the pippalas. - -And presently the evening came, gliding with silent steps through the -woods and along the waters, veiled as a maid who steals to meet her -star-eyed lover. And having beheld the pomps of sunset, the mountains -withdrew into their mysteries and a star stood on each of their summits -for guard, and in a great peace the moon floated upward, resplendent. -Then the beauty of heaven and earth became marvellous and remote, and -the earth was no longer for men but Gods. - -Now that night Maya, the Great Lady, asleep beside her lord in the -pleasure pavilion when moonlight blanched the dewy lawns like snow, -dreamed a dream. Nor was it the first. This lady was vision-haunted. Her -eyes, her ears, were open to all the starry influences to all the -weeping of winds and the tales the reeds whisper to one another in -lonely places. But this dream came, not flitting ghostly along the ways -of sleep nor with the morning dissolving cloud-like, illusive, scarcely -to be grasped or recorded, more a feeling than a thought, but clear, -majestic, terrible and beautiful, so that she found herself (and knew -not how) sitting up, awake, aware, breathless, as it were a Queen to -whom has been made a great annunciation from equal powers. And, with an -awakening hand laid upon her husband, she spoke, nor did her voice -tremble: - -“Beloved, awake! I have dreamed. For it seemed to me that the four -Guardian Divine Kings lifted me from my bed and bore me away to the -great mountains and laid me down. And heavenly spirits, shining as -stars, came about me and bathed me in the pure waters of a mountain -lake, freeing me of all human stain. And when this was done they laid me -down again, clothing me in the gold of divine garments and shedding -perfumes about me. And I saw a lordly elephant, white as silver, -wandering beneath the trees. For, as you know, this is the symbol of -royalty. And touching me on the right side with his trunk, he appeared -to melt into a cloud and pass like a vapor into my womb. In the darkness -I have seen a great light shine, and in the air myriads of radiant -spirits sang my joy. And O, beloved, all is well!” - -And he stammering, amazed: - -“Beloved, when you awaked me, the music of these very spirits rang in my -ears, and they cried to me with voices more tunable than all songs of -birds or harmony of well-touched lutes, ‘The child shall be born when -the Flower-Star shines in the east.’ And as you touched me, I awoke.” - -And more they could not say, but clung to each other, trembling for joy -and wonder. Nor could any sleep come to them that night, for in their -gladness it seemed they stood on the shining shores of heaven, its light -about them like an ocean. And when on the morrow these dreams were told -to Prajapati, she rejoiced with them, no thought of envy to cloud the -crystal of her soul. And when they were laid before the dream-readers, -they could presage nothing but good, and being called in before the -Maharaja where he sat in state with his Maharanis, they spoke as -follows: - -“A lord of men shall be born, a great and awful ruler. Let the soul of -the Maharaja be exalted, and the heart of the Maharani rejoice and -triumph, since to their house is given a son whose kingdom is the earth -and the fullness of it.” - -Then the Maharaja shouted for joy, while Maya the Maharani, listened -with dreaming eyes. - -“For he shall conquer the earth!” he cried, “and the trampling of his -elephants be heard like thunder, and Kosala shall be his kingdom and -Maghada prostrate before his feet, and riches and glory shall be the -slaves of the Conqueror for ever and ever!” - -And the Maharani said: - -“For ever and ever? Yet there is death.” - -And Prajapati hid her face. - -And the dream-readers, looking up with reverence where they knelt before -their diagrams and circles, answered: - -“Great Lady, there are riches that Death cannot thieve. There are -conquests that Time does not triumph over. There is an Empire that -passes not away. What the fate of this child is to be we cannot yet -tell. It bewilders us, for great and auspicious as are the signs, they -are not plain reading as is the custom. It may be that the child shall -be a sage, dominating the souls of men, ruling by pure wisdom, a -conqueror——” - -But here the Maharaja broke in, in anger: - -“Be silent, for this I will not have! The men of my race are Kshatriyas, -warriors. The Brahman, the ascetic, the hermit, have their sacred uses, -and may the guardian Gods forbid that I should disparage their -merit—but my son is my son and a warrior, and if the signs are great, -it is a warrior’s greatness I claim for him, for in my family is no -other known or considered.” - -But still the dream-readers lingered in doubt. - -“Great sir, there is more to be told, strange and very wonderful. Two -ways lie before the child to be, and in which he will walk we cannot -say. If, when he is of age to judge, he beholds a sick man, an old man, -a dead man, and a holy monk, then great and wide is his kingdom but not -of this world. And if he see not these signs, he shall be a king of the -earth, magnificent in riches, glory and power. Therefore it is in the -hand of his father to choose what he shall see or not see. The dream is -read.” - -“Gladly and gloriously is it read!” shouted the Maharaja. “No such -sights shall my son see. Leave spiritual things to spiritual men, for he -shall reign for ever and ever!” - -And bowing, with minds perplexed, the dream-readers gathered up their -calculations and departed. And in the city they spread their news, and -there was scarcely a man but thought and rejoiced with the Maharaja, -commending him in that he chose rather to have a son to fight beside him -and ride terribly at his bridle rein than an ascetic in the woods, with -matted hair and clawed hands, to pray for his victories——“So would we -all choose, like men!” they said. And very joyful was the city. - -But Maya the Great Lady, saying little, went her way in peace, strong -and calm of purpose as our general mother the earth, pure within and -without as the white lotus; and surrounding herself with a great -tranquillity, she floated on its surface as a water-lily, rooted in the -life-giving bosom of earth, turning an adoring face to the purities of -the heavens and absorbing their radiance, until her heart was pure gold -and her body white as the ivory of the flower that is a prayer embodied -and throne of all the Gods. And if she passed through the city, the -women and children strewed flowers before her as before a goddess borne -in procession, and when the benediction of her eyes fell on them, they -prostrated themselves. - -And always her sister, Prajapati, went beside her, guarding her with her -own hands, treasuring her as a thing already enskied and sainted, a fear -in her heart clasping hands with joy. And the Maharaja Suddhodana would -stride into the pavilion, saying in his great voice: - -“Wife, how goes it? For the time passes onward, and soon the spring -shall be here again, and with it our boy. This day have the farmers -given me a little plough, made of red cedarwood, banded with ivory, and -when he can walk and talk he shall plough his furrow like a man!” - -And she, smiling, answered: - -“Dear lord, he shall plough his furrow and sow his seed, and very great -shall his harvest be. All goes better than well.” - -And again another day he came with a sword, the haft sparkling like -frost with jewels, and he cried, rejoicing: - -“This have the goldsmiths and handicraftsmen of the city given me, that -with it my son may strike off the head of the goat for his first -sacrifice, and after destroy his enemies as when Indra thunders and -lightens from the peaks. But is all well?” - -And she, smiling: - -“Beloved, his enemies shall fall before him like chaff driven on a gale. -And all goes better than well.” - -And she spent her time in deep meditation, free from grief or pain, free -also from illusions and desires, in a measureless content and -foreseeing. Thus the time went by, not swiftly as a dancer nor slowly as -a mourner, but in a great quiet, pacing with majesty from day to day. - -Now, on a certain day when Spring with her birds and blossoms was come -to earth, the Maharani, following the custom of the ladies of her race, -with her sister made ready all her matters and entered the presence of -her husband, speaking thus: - -“Dear lord, it is a habit of my people that when our children are born -it is in the house of our parents. Have I then your permission to -journey to them for this auspicious birth, that, returning, I may bring -my sheaves with me?” - -And he, embracing her with true affection, gave her leave to go, -commending her to the care of Prajapati and giving strict command that -men should go before making all the ways clear for her litter, and men -and women be warned that no sight painful or terrifying should meet her -eyes. So, tenderly invoking the prayers and ritual of the Brahmans on -her and his son’s behalf, he sent her forth and returned to his duties -full of thought. But she, borne in her litter and embraced in the very -arms of peace, went her way, thinking to reach the house of her parents -and knowing not that the great hour of her life was even then upon her. - -And passing the Lumbini gardens, where trees and flowers, placid waters -and green shades, the song of birds and cooing of doves combine to make -a heaven on earth, she commanded them to stay her litter that she might -set her feet in the sun-warmed grass and stand beside the coolness of -the lake. So it was done, and leaning on the arm of Prajapati, she -descended and entered the garden and wandered awhile, silent for joy. - -And suddenly, as they stood beneath a great palsa tree, sweeping the -sward with robes of green and the honeyed snow of blossom, awe and -trembling seized her and a measureless marvelling; and the tree swept -its boughs earthward until the leaves and flowers lay thick upon the -grass, and she knew that the life of all growing things and of the -divine earth and the mountains and skies lived within her and that her -hour was come. So she laid her hand on a bough of the palsa tree, and as -Prajapati knelt beside her, stilled with joy and fear, and her women -crowded outside the close blossomed shelter of the palsa tree, her son -was born: not like a human birth with agony but painlessly. - -Now, it was told afterwards that for wardens the Four Heavenly Kings -stood about him, and that the air was thronged with those birds of -heaven, the happy Shining Ones, singing and rejoicing. And it is told -that throughout the world all polluted streams flowed clear as crystal, -and that even as the lady his mother suffered no pang of childbirth, so -all sentient creatures knew surcease of pain because of that great Birth -and rejoiced with her in jungle and meadow, in deep waters, and in -clouds aerial—for what mother or child could sorrow in that hour? - - - - - CHAPTER II - - -BUT of the child, what shall be said? Borne back to the palace with -flute and drum, through streets thronged with eager men and women -pressing forward to behold him, he did not sleep, nor shrink, like other -children, but gazed about him as though the gem of thought were hidden -beneath the blue deeps of his eyes. He shone like pure gold, after the -manner of his people, Aryan, noble, a child of high descent. And it is -told that the hidden sweetness of precious lilies went with him and that -the garments of shining spirits, sweeping unseen above him, made the air -vibrant. So the Maharaja, receiving him in his arms, blessed his son, -rejoicing in his happy fate who was the father of such a one as the -world could not show the like. And in his ears the voices of prophecy -made a changing music of pride and triumph. And the Maharani, -overweighted with gladness, like a lily surcharged with dew, was borne -to her noble couch of ivory and gold; and Prajapati watched each breath -she drew, so great were her love and fear. - -Then, to the rejoicing palace, came an ascetic of pure life and -understanding, a dweller on the holy heights of Himavat, a great -marvel-worker, honoured of all men; and he desired to enter the presence -of the Maharaja and make obeisance. And this was granted. - -Bowing before the Maharaja, he addressed him thus: - -“Great sir, as I came on the sun’s way, I heard the rejoicing of radiant -spirits in the air, and when I asked why they were glad, they triumphed -in this verse— - - “‘The Wisdom-Child, that precious Jewel, unmatched, unrivalled, - Is born in Lumbini, in the land of the happy Sakyas, - For good and joy to all the world of men.’ - -“Therefore am I come. Lead me now to the young child that I may see him -and be glad also. Rejoice, O Maharaja of happy fortune, for most surely -is it owing to your righteous deeds in former lives that this good -celestial is fallen to your lot!” - -And the Maharaja, dumb with love and pride, led the way to the palace -hall where the child slept; and they uncovered his little lovely person -that the old man might see and be glad also. So he considered the -precious marks and signs of his body, assuring him to be a Buddha, one -perfect in enlightenment, reading and comprehending them all with a -heart that scarce for joy could believe what lay before him. And, seeing -these wonderful birth-portents, the tears rolled down his cheeks; and at -his weeping fear seized the father, and he bowed down at the ascetic’s -feet, crying: - -“O what is my lord’s grief: O what are his tears? Is the child doomed? -Do we lose him? Forbid it, all-seeing Divinities! Forbid it that one -parched, within reach of the eternal draught, should lose all and perish -of thirst! Forbid it that I should lose my treasure! For when a man dies -who owns a son, it is as a man with two eyes—one sleeps yet the other -watches,—but a man without a son is blind in death’s darkness.” - -And the ascetic, seeing his grief, answered swiftly: - -“Sir, have no fear. Good and better than good are the portents. I wept -for myself. This child shall rule the world, but I, by reason of my age, -shall not live to see it. Deep and full and wide is the river of his -Law. Like a great lake is the calm of his Yoga; like the sun at the -zenith his wisdom. The earth shall be glad for him, and he shall reign -and he SHALL reign, and mighty the glory of his dominion!” - -And having said this, the ascetic departed mysteriously, after the -fashion of the Instructed, leaving joy as his gift. - -But still Prajapati watched by the Queen Maya and leaned her ear close -to catch a whisper—for as yet the Great Lady had not spoken. - -And now the child lay in the hollow of her arm, and it was the seventh -day. And without raising her lashes, she whispered: - -“Sister, my true sister! On the seventh day I die, for so it is with -those mothers whose joy, too great for the lowlands of earth, soars like -a bird to the mountains of heaven. My joy is winged. No more can it walk -beside my sweet sister nor follow my husband as his shadow nor guard the -steps of my child. It is become divine. Already its wings quiver for -flight. But all is well. My place is prepared in a heaven where my -bliss, rolling outward, may spread into a sea to mirror the Wisdom I -have borne. And you, my true sister, will not forget me, but, taking -this child for your own, will nourish him with noble milk from your pure -bosom. And for our lord you will take heed. And this I know, that the -Way of Peace shall be opened to the feet of my son’s foster-mother as to -mine.” - -And Prajapati pressed her cheek against the Great Lady’s in silence that -laid a finger on the lips of grief, and the child slept between them. - -Now Night, with the moon in her hair and the stars for ear and breast -jewels, came gliding down from the high mountains and wandered in the -palace gardens, shedding sleep unutterable and all sweet influences from -her outspread hands. And there was not one in the palace, from the -Maharaja to the sweeper but slept, dreaming auspicious dreams. - -And in the morning all woke refreshed and at peace. But Maya, the Great -Lady waked not. And her sister, the Queen Prajapati, seeing the child, -lovely as an image of pure gold, blue-eyed and beautiful, loved him, and -took him to her fragrant bosom, and became his mother. And he received -the name of Siddhartha, meaning “He who has attained his aim”—for who -could doubt that such a child must conquer where he would? - -Thus have I heard. - -With this child all good came to the City of Kapila and to the country -round about, and all the Sakya clansmen prospered very greatly. Their -cows were pure-coloured, well-proportioned, giving fragrant and rich -milk with even flow; their horses were as though winged, shaped for -speed and strength; their elephants royal beasts and understanding. When -rain was needed the air distilled it seasonably, and the five cereals -swelled with scented grain, wholesome and soft for food. All creatures -about to produce their young were content and at ease, their bodies -well-knit and healthful. - -Nor was this grace confined to the lower creation, for in the City of -Kapila and its dominions, amongst men and women auspicious things grew -like seed flung from the hands of Gods, and even those whom their -passions spurred down the broad way of a dangerous karma, considered and -took heed, and, laying aside their selfish desires and covetousness, -thought no proud, envious thoughts, but lived in quiet with their -neighbours; and men were grave and recollected and women chaste and -calm, and by all were the Four Rules of Purity honoured. And it is told -that the Maharaja, seeing this heavenly guest within his palace, for his -sake dwelt purely, practising virtue, putting away from him all evil -company, that his heart might not be polluted with lust. And he -meditated much by night and day, drinking the moon’s brightness with -clasped hands and sacrificing in the golden silences of the dawn, when -all high influences are unloosed. And this course of conduct must ensue -from such a birth, for, as the lotus and champak flowers exhale their -perfume and the moon drops camphor in her secret glories, so do the -influences of purity and high thought spread outward from the person of -a Buddha-to-be. Therefore, as the light of sun or moon increases little -by little and none can measure its growth, so was it with the child, -orbing into beauty perfect and yet more perfect—if such a thing can be. -And with precious things they surrounded him. Noble amulets guarded his -person, great gems adorned him, and the scent of sandalwood made sweet -the air for his breathing. - -Now, when the time for instruction came, the Maharaja considered whom he -should employ to teach his son. Should it be a man of the Wanderers, -who, having cast the world utterly aside, scans its wisdom with the -diamond ray of perfect comprehension—one of the Unfettered? Or should -it be one of the men of braided hair—a Brahman hermit, held, as yet, in -family ties, but living the life of pure contemplation? Or a bearer of -the Triple Staff? - -Much he revolved these matters and, gathering opinions, digested them, -and summoned to the high task the wise and saintly Viswamitra. And the -boy was brought before him and made due obeisance to his teacher (who -is, if possible, more to be reverenced than even a father, being the -father of the soul and mind, whereas that other may be but the father of -the transitory body); but when Viswamitra questioned the noble child, it -has been told that there was nothing he did not know already. For it is -related that he was familiar with all that has been written in books or -told with tongues, even from the number of the spheres and heavenly -bodies, as also their triangular, square and sextile aspects, to the -powers of the lowliest worm that creeps upon the earth, unable even to -raise its head to adore the divine luminaries. There was nothing that -teacher could teach him, for already he knew all. So Viswamitra heard -and trembled, and at last, seeing that this matter touched on things -deep, incomprehensible and wonderful, he prostrated himself before the -child, and, closing up his books, went his way marvelling. - -Yet let it not be thought that the Maharaja Suddhodana could behold -these portents with a heart of ease, for mingled with all his pride and -joy was fear. His son moved before him, beautiful exceedingly, perfect -in duty not only to his father and his foster-mother, Prajapati the fair -and noble, but also to all with whom he had to do, quick to smile and -reply, glad in a boy’s sports and games, and yet—apart. As a man, -looking down through the clear crystal of a lake, may behold beneath it -groves of strange leafage where silver fish dart and disappear in a life -unknown to him, so the Maharaja, looking through the translucence of his -son’s eyes uplifted to his, knew that they revealed yet hid a world in -which he had no part. And this aloofness grew to be to him a knife -driven into his very heart. And time passed, and the child became a -noble youth. - -One day the Maharaja sent for his minister, an old man, wise and -instructed, and to him he said: - -“Is all well in the city and the country about it?” - -And the old minister, saluting, replied: - -“O Maharaj, all is well. And since the birth of your auspicious son how -could it be otherwise? For it appears that in past times when a child of -pure brilliancy was born, there prevailed great prosperity, and -wickedness came to an end. And so it is now.” - -And, sighing as if his heart were like to break, the Maharaja replied: - -“This is true. And who should rejoice more than I? Yet it is not so, and -my heart is consumed with anxiety.” - -But the minister remained respectfully silent, and the Maharaja -continued: - -“For my son is not as the other young nobles, free and gay and enamoured -of sports and battle and women, but the opposite—rather enduring than -sharing the frolics suited to his age; and when I see him meditating -beneath the rose-laurels and mark his calm, abstracted eyes, it recalls -to me the saying of the sage Asita, that ‘embarking in the boat of -wisdom, he shall save the world from peril.’ Now, were this to be the -wisdom of a great King delivering his people, I might triumph as I did -in hearing it, but if it is to be the cold wisdom of the Wanderers and -forest-dwellers, then I desire none of it, for to embark in that boat is -to be severed from power and from all things dear and desirable to the -heart of man. What, then, is your counsel?” - -And with grief written in his face, the aged minister replied: - -“Great sir, who shall challenge Fate and the unwritten laws of the -Divine? I will own that sometimes in the noble youth’s presence I have -felt as it were a cold air blowing between him and me, as though he -stood apart from lesser men. And more than once this thought has -occurred: Suppose this noble Siddhartha is a Bodhisattva, destined in -his next re-birth to be a Buddha, how then shall we fight against a -destiny so great and awful? But yet it may not be thus, and so rarely -does a Buddha appear upon the earth that there is neither experience nor -knowledge to guide us.” - -And, trembling, the Maharaja replied: - -“You voice my very fear. It is certain that many of the predictions -which my soul applied to earthly glory, may be read otherwise if -considered. But since I dread this unspeakably and we are by no means -certain of the end, what is your counsel that we may divert him and so -fulfil his mind with beauty and bliss, that these cold visions may blow -away like mists at sunrise and leave him glad?” - -Then, smiling subtly, the old man answered: - -“There is one way, and one only. For it is acknowledged throughout the -three worlds that there is no charm of forgetfulness like the beauty of -a woman. On her bosom the Gods are forgotten and the wisdom of the wise -is vanity.” - -But the Maharaja, with impatience: - -“This is true of others, but as for my son, he has seen the loveliest -face to face and has never turned to look again. Think better, old man.” - -And he: - -“For the noble, a noble bait. And there is a girl, daughter of the great -Suprabuddha, young and lovely as the Maiden of the Dawn when she stands, -rose-fingered, smiling upon the mountain peaks, and this maiden is pure -in health and person, constant and faithful, cheerful evening and -morning, one to establish the palace in purity and quiet, full of -dignity and grace. Among her companions she moves as the queen-swan -leading the flotilla, with stately neck, yet bowed in humility. For a -King of all the earth this is a fitting consort. I have made diligent -inquiry. Her name is Yashodara.” - -And the Maharaja replied with joy: - -“In this Yashodara may be our deliverance! Send in haste, but with -dignity, to Suprabuddha her father, and call a gathering at which the -bridegroom-to-be shall show his strength with bow and sword and horse -against all rivals, after the manner of the free choice of our women.” - -And the old man bowed and went away, smiling, but with a sore doubt at -his heart—for he also recalled the words and portents of the Prince’s -birth and dreaded the anger of awful Gods if any should let their -purpose. - -Thus on a certain day the lists were set, and the Sakya lords were -challenged by the noble Siddhartha to archery, to sword-play and to -riding, that the maiden, Yashodara, might know she chose no craven to be -her husband. And all the people crowded to see, some wagering on the -success of this lord and some on that, but all, on whomsoever they -wagered, hoping that the son of the good Maharaja might win honour and -the bride. Yet most believed that the victor would be Devadatta, cousin -of Siddhartha, a young prince proud and obstinate and amorous and very -skilful in feats of arms. - -It was in the golden silence of very early morning when the people -crowded to the _maidan_ where all should be done, for the heat of the -later day forbade it then. So still was it that not a frond of the palms -stirred nor even a bamboo leaf lifted on the air, and the dew lay bright -as silver upon grass and flower. So still that the voice of Rohini, -full-throated from the melting snows, would have filled the quiet but -for the myriad shufflings of bare feet through the dust and the tinkle -of litter bells as the hidden beauty and her companions were borne to -the place of meeting. For her face should not be seen until she made her -choice. - -And all the way was strewn ankle-deep with flowers, as though the -Spirits of the Air had rained them with both hands upon the glad earth, -and from their bruised beauty was shed such sweetness on the dew that -the fragrance rose like incense to greet the lovely ones on their way. - -But when the rival lords rode on to the _maidan_ in splendour of armour -jewelled and inlaid with gold and swords that flashed like lightning -from the rifts of cloudy mountains, and horses that seemed to spurn the -ground with their hoofs and desire to ride the air like the very -coursers of the sun, then the joy of the people so grew that they -clapped their hands and shouted lustily, for of all things the noble -fair-skinned Northern peoples love a good man and a good horse, and only -next to these a beautiful woman. And of the last the most beautiful as -yet was hidden. So they shouted until their voices were like the noise -of a great wind and the echoes returned them from far-off heights and -woods. - -And Devadatta rode a horse so black that in the night he seemed a part -of it, but Siddhartha’s horse was white, proud and great and gentle, and -his name shall not be forgotten while the round world holds, for he was -Kantaka—and of him more hereafter. And when the maiden, looking between -the curtains of her palanquin so that none might know she looked, saw -the young Sakya lord, her heart left her bosom and fled into his, -settling there like a bird nestling with feet and wings, for there was -none like him—none. With calm he sat his horse, awaiting the moment, -and young he was and slender and like an image of pure gold, and his -eyes were blue and dark after the manner of his people, and his lips and -cheek shaped by a great graver. He carried his head as a stag in the -spring season, and for all his slenderness was he tense and eager as a -bow in the hand of the Brahma King with the arrow laid on the string. -And so he waited, and his eyes never sought the palanquin where was -hidden the Pearl of Victory. And to her sick heart she said: - -“He is not mine! He is above me. What woman can cloud the serenity of -those eyes? How can the fiery dart of Madhu, the God of Love, pierce -that breast, guarded with the snow of high thoughts? He is a King too -high for me—too high.” - -And it is true that the noble youth thought little of the maiden, but -much of the great clash with his rivals, for he knew well that Honour -was the prize of the day and that his father’s heart must needs break if -he failed before all the Kin of the House and the people. - -Now it is certain that of this jousting many tales have grown up, of -arrows flying miraculously, winged by eager Gods, of sword-strokes such -as the world has never seen nor shall see, of horses that the Wind, Vaya -himself, might bestride for swiftness and cruel, dangerous pride. And -how all this may be I know not, who was not there; but this I know, that -Siddhartha was better than the best in all the tests, and that the -people stormed and shouted and laughed and wept, knowing not what they -did so only they might hail him conqueror, while he stood leaning on his -sword, breathing lightly and resting, for the first time smiling, a very -splendid young knight. - -And the Maharaja, scarcely daring to look in his son’s face lest he -should too openly show his pride and joy, said only: - -“Son, you have done well.” And, turning, “Bring forth the bride.” - -Then all the people were of a sudden silent, that not a word, not a -sound of that Beautiful should be lost. And they drew back the pictured -curtains of the litter and she stepped forth, most resembling the silver -moon floating through clouds to her unveiling and pure radiance, and so -stood before the people, clad in supple silver that flowed about her -like water and jewels that dripped glory braided among the silk-soft -hair that fell to her ankles and crowned her brows. (Yet none could look -at her splendour, for her face drew the bees of all glances to the honey -of its sweetness and there held them, dizzy with ecstasy.) Thus, with a -maiden, only less fair, on either side, she paced towards Siddhartha -where he sat motionless on his white horse as a man of marble, carrying -in her hand the Garland of Choosing. And coming before him, she raised -her eyes to his and stood silent; but her look pleaded. - -Then for the first time he knew in the solitude of his heart the drawing -near of another. And soft spring airs came before her, with the singing -of mating birds, and pearling of young buds and delicate tremble and -thrill of life in green silences and all the good things of this world. -And it troubled his calm, because he knew not what it meant, and it was -more pain than pleasure. This sweet melody, as it were of flutes and -lutes, that came from the tattling of her anklets and the rustle of her -garments, overpowered the austere, high voices that had breathed in his -ear from birth, and they were silent. Like a man bewildered, he -dismounted from white Kantaka, with his arm still laid along the noble -neck, and gazed down upon her, and their looks met and were one. - -So she stooped and took the dust from his feet, then rising, stately as -a young palm-tree, she put the Garland of Choosing about his neck and -together they faced the shouting people and the rivals, some sullen as -Devadatta the evil-hearted, some glad in the victory as Ananda the -Prince, his true cousin. - -And of all men who saw that sight be sure that none more beautiful could -ever meet their eyes than the silver bride hand in hand with the golden -lover, shining as Surya the Sun rejoicing to run his course; for with -the touch of her hand, doubt dropped from him like a garment and they -were submerged, he and she alike, in the joy of the bridegroom and the -bride. - -And the Maharaja, laughing aloud for triumph and gladness, said to the -old minister: - -“We have caught our bird! Thanks be to the God of Love!” - -But the old man replied: - -“Great sir, it will need the triple cord of love to bind him—your own, -the wife’s and the child’s. Let us wait. Still are we not secure.” - - - - - CHAPTER III - - -THUS have I heard. - -Time went by, but since he had snared his bird, the Maharaja Suddhodana -resolved that the fetters should be gilded, and calling his minister -again, he said to him: - -“If a man would cage a bird of heaven (and such, I think, is my son), it -is necessary that earth should be made heaven, so that no home-sickness -for the blue heights should take him. And because a young man may weary -of one woman’s beauty, however beautiful, let fresh faces be found to -make for him a wreath of such roses of the earth as may intoxicate him -with its love and perfume. Send north to Savatthi and south to Benares, -and fetch such beauties, such players on the vina and sitar as sing -before the high Gods, such dancers as those whose white limbs, melting -to music, enchant their eyes. Give orders to build him a house for the -winter, when the snow is blue in the hollows of Himalaya and the rivers -are locked in his cold heart. See that it be warm and silent and that no -wind may creep in, and let white furs of snow-leopards, clouded with -black, lie about it, soft and smooth to the touch, and let there be -story-tellers to speed the long nights with jest and amorous tale and -clash of battle. Shut out the cold and terrible moon with close -lattice-work and rich curtains, for she, remote and small in the blue, -profound skies, may freeze his soul to the chill calm I fear.” - -And the minister, saluting, said: - -“All shall be done. And yet——” - -“And yet there is more before we may sleep in peace. Build for him also -a house of spring. Let it be pavilioned, and with little stiff, frilled -roofs flying outward like the skirts of a dancer when she revolves -swiftly. On every point set a wind-bell to resemble her anklets and -armlets in their tinkling, so that the soft breezes from the hills shall -make an aerial music as they wander about it. Let it appear as if the -whole were blown together like a cloud on a wind and might be lifted and -dispersed like thistle-down—a dream of spring.” - -And the old wise man saluted, saying: - -“It shall be done. And yet——” - -“And yet it is not enough,” mused the Maharaja, stroking his great -beard. “For we must build also a house for summer—to drowse in, dim and -cool and with long echoing colonnades to catch the faintest breath of -breeze. Let this house be set in the grass by Rohini, that her liquid -voice may sing of the snows when the dog-days are sultry. And let it be -paved with shining stone from the mountains, and the walls be of dark -cedar, carved wonderfully, and all the windows dimmed and latticed that -the heats die on the threshold. Choose a place for it where the asoka -trees are deep with rich leafage and golden blossom, and the neems -spread their shade and the acacias rain white petals and the champak -swoons in its heavy sweetness. Let there be a lake, pensive with reeds -and green reaches, the haunt of swans and cranes and all beautiful water -birds, and silver rills by which my son may sit and muse if he will, -until the langour of slowly dropping water shall pass into his veins and -be a narcotic binding him for ever to long dreaming days and nights, and -he be utterly content.” - -And the old man saluted, saying: - -“So it shall be done. Is it also your pleasure, Maharaja, that I set a -guard at the gate of the park of the three Pleasure Houses?” - -And he answered: - -“It is my pleasure. And now I will visit my son’s wife and hear her -mind.” - -So he went to the place of the women in the great house. And his -presence being told to Yashodara, she came before him, sweet as the star -of evening bathed in rosy vapours, for a dress fell about her coloured -as though dipped in the blood of red roses and bound with gold that, -winding spirally upward round her lovely limbs and bosom, embraced them, -drawing the eye to the slender curves, and she wore no jewels but only -the great rings in her ears sparkling with fiery gems. And he drew her -to his feet and she sat on a cushion beside him, looking upward with -duty and affection, waiting for the favour of his speech. And at last, -having observed the delicate sweetness of her face and her grace and -majesty, he said, sighing: - -“Noble daughter, you have now been wedded to my son, Siddhartha, for six -months. Is all well with you?” - -And, stooping to touch his feet, she replied: - -“Great father, all is well. And I did not know that in all the world -there was such joy as I share night and day with my dear lord. For -beyond all beauty he is beautiful and beyond all goodness, good, and his -gentleness of speech is not like that of a woman, but with strength -behind it like Himalaya when he smiles in sunshine. And yet——” - -The words stopped like hovering birds on her sweet lips and her fine -brows drew together as she meditated. And the Maharaja, drawing his hand -from her head, leaned forward to look into her eyes. - -“Daughter, have you a doubt—and what is it?” - -She, lovely and submissive, made haste to answer: - -“Great lord, all is pure joy, and yet——” - -And he, in great anger, so that she shrank down, veiling her face with -her hands: - -“And yet! When I command my minister to surround my son with all joy -wherewith to bind and hold him, he obeys, but ends always with ‘And -yet—’ as though some mystery surrounded him! And you, that should -triumph in pride and joy, say the like. My son is fair and free and -noble and sharer in my riches and pride. What is this miserable ‘And -yet—’ that mocks my hope? Speak out, woman, and tell me what is in your -heart.” - -And, kindling her courage at his sternness, the wife of Siddhartha -looked at him with clear, unsullied eyes. - -“Father, all I have said is truth, but there is also this. In the midst -of rejoicings of song and when the women dance before him and the feast -is spread and the great fruits, cooled with snow, and purple wines in -cut crystal cups are set to his hand, then often I know that though his -fair body is among us, his soul is escaped and fled away.” - -And in her eyes two tears gathered and stood but did not fall. - -And he, with anger: - -“Would it not be thought a woman should know her business! For what is -beauty but to hold a man prisoner to the senses? And you are beautiful -as the woman the high Gods made with flowers—how then do you fail? Does -he not love you?” - -“Sir, he loves me. But not me only. He loves something that I know not, -and his thought flies away to it as a dove flies home.” - -And he said: - -“True, true! It is true. What is this thing? For I, too, have felt it. -When I have spoken of wealth and power and pride, I have known that as -you, daughter, say, his soul is escaped and gone, I cannot tell where. -But have no fear. Tell me only this—has never a word, never a sight of -sorrow crept into the paradises I have made for him?” - -And she answered: - -“Not one. All is joy unceasing.” - -“And no sign of age, of sickness, of death? For, as I have told you, he -must not know that these things are, and until he passed into your -keeping, the secret was well guarded.” - -And she replied gravely: - -“The secret is well guarded. He does not know. When he speaks, it is of -an eternity of delight and of nothing else. And yet—if I may speak and -live——” - -And he said: - -“Speak. Even in the words of women there is sometimes wisdom, and you -are a pearl among women.” - -“Great lord, is it possible to strive against the high Gods? For they -have appointed death and sickness and grief to be our lot, and it may be -that the very joy of life is the greater because we know it is brief. -Children suck sugar-cane until they sicken, and may not grown man and -woman weary of sweet things, desiring to match their fortitude against -grief? And he is great of soul.” - -Then he would not look at her for anger, saying: - -“Folly and double folly—woman’s madness! Have you not heard the saying -of the wise, that if ever he hears tell of age and sickness and death, -his doom is sealed? And mine with it—and mine with it! For I love my -son.” - -Then the great tears overflowed her eyes and ran down like a stream at -the thaw. - -“Forgiveness!” she cried. “Forgiveness! for I love my husband, and if -this unknown sweetness capture and carry him from me, what good should -my life do me? But now, most honoured father of my lord, I have a -hope—a hope! Will a child’s hand hold him?” - -And even as the words left her lips, he caught her two hands and gazed -deep into her eyes and triumphed. And he said: - -“Daughter, you are hope, and your words a cup in the desert! For, -knowing what my son is to me, I know that those hands will hold him when -yours and mine drop helpless. Go back to him and tell him, and to the -great Gods do I give thanks because my prayers and sacrifices have not -run to waste but are rewarded!” - -And as she knelt before him, the tears rolled down his cheeks for -gladness, nor could he hide them, as a warrior should. - -And, beautiful as a rainbow flowering against a black cloud, the -Princess returned to the carved chamber of cedar with its lattices set -wide to the perfumed air of summer. Beneath and around them the ivory -chalices of the frangipani blossoms and starred clouds of jasmine -offered warm incense to the sun and all was calm as ecstasy, as though -the world, captured by the power of Yoga, were in ecstasy, dreaming with -open eyes upon Perfection. The leaves of deep-foliaged trees floated on -air in absolute stillness, swimming, silent, in liquid gold, and below -the shades of the gardens gleamed Rohini, she also dancing no longer as -in spring, but calm and silent as the meditation of a saint, pursuing -her shining way in a deep quiet. - -There, seated beneath a neem tree, in the green bower of its heart, the -Princess beheld Siddhartha as he sat with his feet folded and his hands -lying upon his knees. And as she watched, kneeling by the lattice, he -stirred no more than a noble image of himself made in gold and there was -that in his calm that struck her soul with fear. Then presently, -gathering courage from knowledge of the gladness she bore within her, -she rose, and folding the gold sari about her brows, she went with -rose-leaf footsteps through the House of Joy, passing those palace rooms -where the fair women talked and sang and made low music with their vinas -and sitars, eating fruits cooled in blocks of ice from the mountains and -laughing with each other as though joy could never cease nor death wreck -youth and life, for it seemed that the secret of the house held them -also and that they, like the Prince, believed that these things were -immortal. - -But Yashodara, going through the garden ways, past groups of tall -flowers bee-haunted, flickered about by rose-coloured and black -butterflies, caught wafts of varying perfumes, like strains of music -through the opening and closing of celestial doors, so sweet was the -world that day. The jewelled peacock and his wife led forth their train -of little ones to pace in deep grass and silver pheasants went daintily -in the plumed shades of the bamboo and their young followed rejoicing in -life and warmth and plenty, and birds hidden in high branches sang as if -never they would cease, and above all floated the blue sky—a blue pure -and strong as that of the infinite ocean, and life and love wandered -hand in hand along the blossomed earth in sunlight like clear water. So -though her secret winged her feet the Princess must needs pause here and -there to share with all these living creatures the wine of joy poured -from the sun’s brimming cup, and her soul gladdened within her in the -youth of the world. And at last with steps light as the fall of a petal -she approached the great neem tree and stood and looked into its shade. - -Now here was an extraordinary stillness as though an arresting finger -were laid upon the pulse of life, but not wholly silencing it, for from -a fern-fringed spring there fell at regular intervals a bright drop of -water marking time into divisions lest it should wholly slip into -Eternity and be lost. And the shade within was deep and green making a -soft dusk at noon, and through the shade could be seen the great spires -of silver mountains ecstatic in blue air and resembling the highest -reach of the aspiration of man arrested on the verge of comprehension. - -Very still in green shade sat the son of the Maharaja, his hands, palm -upward, laid empty upon his knees, his eyes fixed on the everlasting -hills, neither joy nor trouble upon calm brows, lost in meditation so -deep that it walled him as in crystal from the fair shows around, and -her coming was nothing to him for he neither saw nor heard it. - -Then a wave of anguish rose in her bosom and swelled until it spilt in -salt and bitter water from her eyes, and she could not restrain herself -from that forbidden show of sorrow and putting aside the boughs she ran -to him and fell at his knees and laid her head upon them, sobbing. And -with a long sigh he awoke and looked down upon her, smiling. - -“What is it, wife, and why do your eyes run like Rohini. Is it a new -gladness beyond gladness? And why are you so glad?” - -Weeping and sobbing she hid her fair face upon his knees, clasping them -passionately, her words stumbling from her lips in agony. - -“It is not gladness, O heart of my heart. It is grief.” - -And he, from the inward Kingdom of Calm. - -“And what is grief, my lotus flower?” - -For in all his life he had neither heard the word nor seen the thing and -she spoke an unknown language. And as she sobbed on, he lifted her face -gently in his two hands and looked at her closed eyelids, the lashes wet -and matted on her cheek with running tears, she pale as death, the rich -colour dead in her lips, and on his beautiful face was amazement and no -more, for how could he pity who had lived only in the presence of joy? -And at last he said very slowly as if bewildered: - -“My rose, my delight, what is this new thing, and what have you to tell -me? Speak that I may rejoice also.” - -And his words stung some terror in her because he could not understand -and it seemed that she must bear the burden of grief and the hidden -secret of the world’s woe not only for him and herself, but for all the -earth. For from any creature born human, though young and beautiful and -a Prince, it may well seem a daring too great for mortals to deny grief -and affront sorrow and to shut the door in their grey faces—knowing -them waiting and watching outside. So the words broke from her sobbing -lips: - -“This morning I woke, and in the august quiet of the dawn I knew that my -hope of hopes was given to me and my joy brimmed and sparkled in the cup -of jewelled gold from the Gods, and I would have turned then into my -lord’s breast to tell of it, but that night you had not passed with me -but in the chamber of deodar, so I lay and dreamed awake, lost in bliss -until they brought me word that our father would speak with me, and I -went.” - -“But all this was good, my lily swaying on blue waters. And what was -your hope?” he said with a hand coming and going softly in her hair, and -the monotony and gentleness of his touch soothed her like the -immeasurable falling of far-distant water—no louder than the humming of -a bee. And drawing more quiet breath, she continued: - -“Our father asked me, lord of my soul, whether still you escaped away in -soul from all the love and laughter about you. For when this is so, is -it not that we fail to make you glad, and am not I, your wife, the worst -sinner? O heart of my heart, what more is there that we have not done? -Tell me, I beseech you.” - -And he answered, “Nothing,” looking above her head to the heights. - -Passionately she caught his hands in hers. - -“Then, O beloved, if we have done all and fail, _what_ is it that draws -you from me? What is your soul’s desire? When our father, believing a -man might weary of my poor beauty, sought out new faces for the Painted -Chambers, did I weep? I smiled, though—But no, I will not say it. If it -was your pleasure, what should I be but glad? But still you were drawn -from us, and it has been a terror that bit into my soul, when waking in -a white moonlight, I have seen you sitting with alien eyes fixed upon -the great march of the stars. And yet I have kept silence. But now, lord -of my life I ask this—where is it your soul goes, and to whom?” - -Her hands, hot with the fever of the soul, pleaded for her, clasping -his. Her dark eyes heavy with tears entreated mercy. He answered -gravely: - -“I go to my own people.” - -“And we are not your own people? Beloved, beloved—Your words are -swords, who then are your own?” - -“I cannot tell.” - -Her hope forgotten, the Princess knelt beside him. - -“O noble one, is it life or death that draws you?” - -“I cannot tell. What is death? But life such as this is weariness -inexpressible, and how men endure it I cannot know. Without change, -break, or ripple the sunshiny days glide past, each bringing in its -hands the same offering of love and peace monotonous as a dove’s cooing. -My life is without hope, for, having all, what is there to hope for? And -what I have is over-sweet. It cloys in the tasting like honey. And the -Brahmans make their sacrifices and mutter their mantras of invocation -and propitiation, and for what? For if we have all, what more is there -to have, and why pray for what is unneeded? If this Paradise over-sweet -can never crack asunder; if ages and ages hence we still shall sit here -young and beautiful as to-day,—the Gods have emptied their hands and -what have they left to give? And if we do amiss, how shall they punish -us? And will not the day come when I may lift up my hand to the -mountains and curse them, saying—‘Be at ease in your careless heavens, -O unapproachable Gods,—but I am a man with a soul not to be captured -and tamed in earth’s paddock. I demand my rights, though what they are I -know not, for I move in a perfumed cloud that blinds me. But I shall -know one day.’” - -She looked up at him in fear that forbade speech. - -“I hear the noise of hammers outside the gardens, the cry of the -plougher, the song of the maids who come home with cattle from the outer -meadows. And I say that these people have lives better than mine, and if -I could change I would, for sweet must be their sleep and glad their -leisure, but for me life is all idleness and sleep, and their eternity -is better than my own. I will ask my father to let me too go out and -labour in the glad world outside this prison, that buys its food with -happy toil, that I too may know what it is to eat the bread I have -earned in contentment.” - -Pale with fear Yashodara answered: - -“But, lord of my life, how is it known to you that their life is all -good? Is it possible to envy what you know not?” - -“I know that with them life is eternal as with me and doubtless joy -perpetual. But to this they add useful toil that gives us our luxuries. -All these fair things about us are made by the hands of free men -rejoicing in beauty. And I make nothing. I pass from one enjoyment to -another, fettered—a winged bird in a jewelled cage. Are they not -happier than I? And you, sweet wife,—what joy have you in comforting -the long hours of a slave?” - -She kissed his hands with passion, her black hair falling silken about -his feet. - -“It is I that am the slave, my King—the happy slave of your beauty and -nobleness, and what could I ask but to wait eternally upon your pleasure -and that of your son.” - -He turned his eyes gravely upon her. - -“My son?” he said. And she: - -“It is true—it is true. And it is because I bear this hope in my bosom -that it pierces me like a sword to see your calm averted eyes and know -you far away in that strange heaven where I cannot follow. O, my lord, -if it be true that you have alien kindred I cannot reach, let your son -be of them. Give him all good!” - -Then stooping, he drew her head to his breast and put his arm about her -and drew her gently until she sat upon his left knee—that throne of the -Indian wife, and thus they remained awhile in silence, and his touch was -better than speech and his quiet healing as moonlight. Nor did she miss -words of love or rejoicing for his calm folded her in the very wings of -peace. At long last he spoke: - -“My Pearl of Perfectness, we two are one, and of our true oneness -springs this new delight. To me the hope is sweeter than all harps -touched in the hollow of Heaven, and if you were dear to me before, -judge how dear now. But since we are so one, come nearer, share my -thought as well as my heart. Does it content you that we should bring -into our prison another prisoner and one so dear? Here the days slip by -uncounted—a chain of fadeless flowers. Here the river links its long -silver thought for ever and ever down the channel from the peaks. Here -the bright birds flash by eternally. Will they people the garden to -overflowing with their beauty or do they fly away to freer lands as I -would if I could? When this garden is full of our children and theirs, -what then? Am I the only prisoner or they also? _What_ is the secret my -father holds from me?” - -But she, trembling, could answer nothing. And again there was silence -and only the bright slow dropping of the little spring, and her heart -forboded sorrow. - -“O day of joy made bitter with fear!” it said within her. - -And again he fell into deep cold meditation, and forgot her utterly and -his arm relaxed and slipping fell beside him, and she crept from his -knee, and he did not know, staring with lost eyes toward the stainless -heavens. And for awhile she stood and watched unnoticed, and then crept -shuddering away. - -And beneath the shade of the neem Siddhartha sat motionless until the -rays from the low sun struck high up the tree trunks, and sunset -followed, a breath of rose on a rainbow sky, and presently the moon rose -unclouded in luminous loveliness and floated to the zenith, and all -boughs dropped dew, and the mountains were lost in stars. - -Nor did any dare to break his dream. - - - - - CHAPTER IV - - -THUS have I heard. - -Time went by, each day sweet as new honey dripping golden from a golden -comb, sweet, inexpressibly sweet, and the Princess, moving languidly, -trembling with hope mingled with doubt and fear, would tell only her -joys to the Maharaja Suddhodana and not her fears. For what help was -there in him? He could not strengthen the guarding gates for they were -strong and armed men watched by them, nor the walls, for they were high, -and observed from watch-towers. And yet, day by day and night by night -the spirit of Siddhartha had passed invisible between the swords and -unsleeping eyes. - -But since the hope of the Princess was made known to him, he shut -himself within the great gardens in spirit also. There should no cloud -dim the eyes of the mother of his son—flowers must bud and blossom in -her heart as about her slender feet, and no thought but peace and -security creep into her Paradise. And little by little, as a wild deer -glimpsing through the green flies in terror, yet may be slowly won with -patience and tenderness till it will browse the rose-leaves in a girl’s -hand, so was the fear of the Princess put to sleep, and a low song of -joy and immeasurable thankfulness made music in her heart like the -summer voice of Rohini after the melting of the snows—when the river is -little and peaceful. - -And one day the Maharaja came to visit her in the cool chamber of roses -looking toward the north and the eternal mountains and found her -stringing jade and crystal and amber on a fine golden cord, while ladies -sat about her plucking rose petals for paste of roses, and there was a -sound of far music in the gardens and looking through the lattice he saw -Siddhartha with his best and dearest cousin, the Prince Ananda, shooting -with bow and arrow in a wide meadow by the river, and Devadatta and -another of the Sakya lords stood by, and the young men laughed and -shouted, and their voices came small and clear with distance, so that -the heart of the King exulted and he triumphed as he seated himself on -the golden and peacock cushions, dismissing the women. - -“We have conquered, lovely one!” he said, laughing kindly in his black -beard. “What neither I nor all my sages could do your small wise hands -have done, for in them the mother of his child holds my son’s heart. I -knew—I foretold, it must be so, for he is loving and good and all the -pieties of life hold him like bands of iron. You are content?” - -And she smiling. - -“Noble father, I am content. I have no more ‘And yets’ with which to -wound your ear. My lord leaves me neither by night or day, except when I -entreat him to try his strength with Ananda and Devadatta and the Sakya -lords. And this is wisdom. We strained too tight upon the fetters and -they ate into his soul. This freedom among the young lords is well. My -noble father, I entreat you to give him what liberty you can, for it is -good. Never now do I see him submerged in the cold dreams that stole him -from us. Those strange voices call him no more, the hands have ceased to -beckon. He is ours—yours and mine and the child’s, and of the child is -all his talk and thought. He shall ride with sword and lance and be a -King of Kings. So we say—one to the other.” - -She looked up with tears of pure joy trembling like shed diamonds on her -long black lashes, and the Maharaja, grave with delight, replied: - -“So it shall be! What!—the kingdom of Maghada is ruled by a foolish -man—the King Bimbisara,—why shall not my son oust him as we gather -strength? Ha! are not we too of the Arya—the great fighting people, and -may not one elephant subdue another! Daughter, I would have you breathe -these things in my son’s ear, and thrill him with hope of great -splendours for the child.” - -She answered eagerly. - -“Father, I have done—I do it. I say each day—‘Give him his -inheritance, my lord. Let all good that you gain be his, for he is yours -and ours,’ and always he replies: ‘Could I find the whole world’s Pearl -it would be for my great father, for you and for the child. Be content, -wife, for my heart is with my own people.’” - -And as she spoke his words the tears of gladness brimmed and fell on the -crystals and jade and amber in her golden lap and the Raja clapped his -hands together and shouted for joy. - -“Ha, ha! we have won him! O auspicious daughter, dip your hands in my -treasury and take at your will. What reward is enough for your beauty -and wisdom? But now be cautious”—[There he became grave and -weighty]—“guard your health and your person as the deposit of a King, -and all shall be well. And the day is not far distant when we shall -laugh at the sickly foretelling that said if he saw death, pain or old -age he would flee into the jungle. What! Shall not my son have strength -to face the common lot of man like a great King! But not yet—not yet! -We will go warily.” - -And the wise Princess saw that beneath his triumph he was not even yet -wholly reassured. But she herself was content. - -So when Siddhartha returned flushed and gay from riding and shooting by -the parks of Rohini with the great bow in his hand and quiver at his -shoulder, a glittering glorious young warrior, she clung about him -shining with bliss so that it appeared that visible rays surrounded her -as they do the Dawn Maiden when she, standing, flings her golden arrows -about the world from the peaks of Himalaya. And with his arms about her -in their chamber of marble he said: - -“And is my dove content? And is life good?” and she replied: - -“Most utterly content. If life is good to my lord it is delight to me. -But you, O, heart’s dearest—and are you not content? See how the world -is white with blossom dropping perfumed dew, and the blue birds flash -through them, and there is piping and singing and the flutter of wings -through all the happy gardens and the humming of black bees mad for -honey. And this morning as I walked with Gautami the slender-waisted, -close, close hidden in the jasmin flowers I found a small nest—small -and heart-holding and in it four blue jewels of eggs warm from the -mother’s breast—warm as love and home, and blue as the skies, and I -looked and said—‘One, two, three, four. This is a prophecy. These are -the three sons and the one daughter I shall bear to my lord. -First—three sons, one by one, and then a daughter so lovely that all -Kings of the earth shall desire her, and the three strong brothers shall -guard her beauty—that is fit only for the enjoyment of the King of the -Three Worlds! And we will hide this lovely one in the heart of the -gardens until he comes. Now, since I have seen this portent, four there -must be. Less there cannot. But possibly more!’” - -And she leaned back, flashing the sunshine of her eyes in his, and he -laughed back holding her by the two hands, half dazzled with her beauty -and gladness. - -“This is life,” he said—“and the cold dreams are gone. They rose like -mists from Rohini in autumn mornings—and in the rising of the sun they -disperse. And the coming of my son has driven them into the night where -they belong.” - -Therefore great gladness reigned in the House of Gardens and doubt was -forgotten, and in his pride, willing to make his son more free and yet -security more secure, the Maharaja made another and most beautiful -garden across the city where Siddhartha might take his pleasure if he -wearied of the Gardens of Rohini, and the Princess approved this with -her wisdom, saying: “We must stretch the tether, lest the bird guess he -is not free to fly into the distances.” - -And this was a most exquisite garden, with great pools and lakes where -white cranes stood meditating all day among blue lotus blossoms—the -very essence of the blue of the waters, and it was made a Paradise where -none might take life or harm the creatures of earth or air or water, and -the wild swans floated as pure and fearless upon those lakes as upon the -bosom of holy Manasa in the sky-uplifted bosom of the mountains, and the -deer were not shy but walked beside men, and with great eyes, silent -though full of speech, told them the hidden histories of their wild -hearts. - -And on a certain day Siddhartha sent a message to his father. - -“Great father, if my Paradise is ready, give me permission to drive -through the city to-morrow that I may enjoy it with my cousins Ananda -and Devadatta and the Sakya lords.” - -And the answer returned was “To-morrow,” and that night Siddhartha -passed with his wife Yashodara in a pavilion of Chinese silks with blue -and gold dragons by the banks where Rohini wandered among her reeds -singing a little song of sleep, and as the orange sunset faded into grey -a few large stars came out, and swam in immeasurable deeps above them. -And she said, holding his hand: - -“How beautiful—how beautiful is the coming of the night with all the -stars caught like bees in her net of blue,—and is it not strange, O -lord of my life, to think that long ages after we and our love are -forgotten other lovers shall sit by this little river and see the night -glide down the mountains scattering stars about the world like seeds of -light. Shall we see, shall we know, in those cold other lives they -promise?” - -And he in great astonishment: - -“Forgotten? In what age to come shall you not still be loveliest and -gentlest, Queen of the whole earth for beauty? Then, as now, shall men -come to happy Kapila because the city holds the most beautiful as the -shell its pearl. How should we be forgotten?” - -And for a moment cold fear crept by her like the silent passing of a -snake, compelling her to remember that the truth was shut from those -dear eyes, light of her life,—and she brushed it from her and said -laughing. - -“True—who should forget us? I dream sometimes that of all names in the -world my lord’s shall be greatest, uplifted, splendid, like that great -star throbbing upon the topmost peak of all, and men shall bow down and -do homage to it not only in the land of the Sakyas and in Maghada and -Kosala, but in the wide great world among strange people who send us -their treasures but whose very names we cannot utter.” - -“And you have dreamed this, beloved? And how?” - -“I have dreams that beat in my ears and their sound goes over the -mountains, north and south and east and west. And the sun is dimmed with -fumes of incense offered to a great King. And I see golden palaces like -the sands of all the rivers for number, with my lord sitting throned -beneath them in gold—palaces innumerable, and flowers cast in heaps to -exhale their perfume. And all this in my lord’s honour. This have I -dreamed four times.” - -And he said, slowly: - -“It is my dream also. Certainly the Gods come in dream. But who can say? -See, beloved, how the night, mother of men, brings us her dark reposes -lulling all things to sleep. There is no moon, but strange spirits as -white as moonbeams moving among the trees. Sing low to me, beloved, sing -low. I would not see their eyes—they look upon me with thoughts I -cannot read. Sing to me—fill my eyes with the love in yours. Sing!” - -And she took her sitar of ebony and ivory and sang softly as Rohini that -made a silver music at their feet. - -But there was a seal upon her lips that she might not sing of love -though love was beside her, for the awe of the mountains was heavy on -them and the listening of night. Therefore she sang these words, but no -louder than a bee hovering about a flower. - - “The wild swans rise from earth, - Strong in the path of the sun. - How should it give them mirth - With his great day begun? - Upward the white wings fly, - Clouds in the bluest blue, - Far they soar—and high!— - Would I might follow too.” - -And again after awhile she sang a great hymn of the ancient Scripture -but lower still: - - “Though difference be none, I am of Thee, - Not Thou, O Lord, of me. - For of the sea is verily the wave, - Not of the wave the sea.” - -And there was silence, and he turned and laid his cheek to hers and they -sat together long, gazing speechless at the marvel of the starry deeps. -Nor did they know that their last night of peace was with them. - -Meanwhile the commands of the Maharaja went out into every street and -house of Kapila. - -“To-morrow the chariot of my son goes through the streets to the -Paradise of Pleasure. See and beware that no aged man or woman be abroad -in the city, for my son’s eyes must behold no aged, sick or dead person. -It is forbidden by the Powers that rule his destiny. Therefore let none -but healthy, glad and beautiful persons fall in his way, for if -otherwise the transgressor must die.” - -And there was not a soul in the place but heard this command and -touching their foreheads murmured, “It is an order.” And men, women and -children ran busily here and there garlanding the happy streets, and -they set up poles gilded and painted and with gay fluttering banners. -And dwarfed trees after the Chinese manner were placed along the roads, -and there were hanging canopies of blue and rose silk, and magnificent -tapestries were hung from the windows, until the city shone beautiful as -the Paradise of the Gods on the holy mountain Sumeru, and bands of -children running like the lesser angels strewed flowers through all the -ways where Siddhartha should pass. - -Then steadily as the running of a river the people poured in from the -country-side to see their young Prince, and the ways were gay with happy -folk dressed in their best and garlanded with garlands of marigolds and -little rosebuds scented with fragrant oils to increase their own -fragrance. The towers were filled with men and women clustering like -bees. The mounds by the trees, the windows and terraces—were thronged -with eager persons,—the men looking sharply about them to see that -nothing was left which might offend the eyes of the heir. And there was -nothing, for in bright sunshine, tempered by a cool breath from the -mountains none but happy and beautiful people with their children -rejoiced and were glad. - -Now see the glorious chariot of ivory inlaid with gold made ready by the -gate of the Garden House, fronted with jewels glittering in the bright -challenging sunbeams, spread with noble silks flowered with gold, and -drawn by four equal-pacing stately horses, white as the ivory they drew, -and harnessed with splendour,—their pride subdued to the pride of their -master. And beside them stood Channa, the charioteer, a young man well -born and noble in mind and person. - -So having saluted his wife, the Princess Yashodara, the Prince -Siddhartha advancing ascended the chariot, robed in gold and jewels and -appearing like Surya the sun when he blazes at his zenith, and all -veiled their eyes from his brilliance. - -And as he came through the streets, his horses pacing gently, the people -swayed toward him and a whisper of awe and delight ran through them like -the breathing of a breeze that blows the blossoms in passing. - -Looking upon them his heart exulted with joy and kindness, for he -thought—“This is my city of delight. These are my people, and it shall -eternally be my bliss to do them good. Look at the strong fathers -holding up their little sweet children to see their Prince. Their hearts -are full of love even as my own. Look at the lovely mothers with their -babes in warm bosoms—only less fair than Yashodara, and full of love -and gentleness. And the glorious young men straight and tall, and the -antelope-eyed girls with silken hair braided with blossoms. The Gods -know it is a happy world with all these noble creatures in it, and my -sick dreams of I know not what are dispersed in this bliss and the great -joy of my people.” - -And he saluted with his hands, smiling right and left that none might be -forgotten, and sometimes from the chariot he took an armful of flowers -and tossed them lightly among the crowd and they were gathered up with -delight and pressed to eager lips and brows because they had touched the -Prince’s hand. So he went through the city, marvelling why his father -had forbidden it hitherto. And as he flung his last handful of flowers -the appointed moment struck—predestined by the Rulers,—and across the -way of the chariot staggered an old, old man, and the stately stallions -arched white necks and tossed their heads in disdain at this revolting -sight, for they too had beheld nothing but loveliness until that moment. - -And because the commands of the Maharaja were stern it is said that this -figure was no mortal man but a divinity hidden in flesh whom none could -let or hinder and that the myriad people of Kapila saw nothing of -this—but two saw clearly—the Prince and the charioteer, Channa. And -how this may be I cannot tell. Thus have I heard. - -And the aged man with tattered white hair depending from his bleached -and bony head like lichen from a stricken tree, supporting his painful -steps on a stick, weak, imbecile, skinny jaw fallen disclosing toothless -gums, eyes red and bleared, without lashes, and moisture oozing from -them, drawing oppressed and painful breath and terror-stricken amidst -the crowds, tottered across the flowery way and sank, heaped and huddled -beside the chariot, casting a look of terror upon the radiant Prince, -and mumbling and muttering what none could hear, his head shaking like a -leaf in wind. And it was as if darkness and terror obliterated the sun -and all the crowded people bowed forward to see the stopping of the -chariot, breathlessly remembering the Maharaja’s commands, but none -stirred in his place and even the children were dumb. And yet they had -seen nothing but the face of the Prince with a shadow fallen upon it. -And the Prince laid his hand on the reins and the horses stopped with -drooped crests, and shaken with horror he cried aloud to the charioteer: - -“Channa, what is it? What is this man? If indeed man it be.” - -And the old man crouched there, muttering, and great fear held Channa -silent, and again the Prince cried aloud: - -“What is it? What is it?” - -And again the crowd sighed like the first stirring of winter answer from -Channa’s lips where he stood, bowed over the golden reins grasped in his -hand. - -“Prince, this is an old man. This is old age.” And a long sighing sob -commoved the crowded people as though their doom were pronounced, when -they heard. - -But the Prince, the words almost dying on his lips, said trembling. - -“What is old age? Was this unhappy one born so, or has it fallen as a -judgment from Heaven?” - -And again the crowd sighed like the first stirring of winter winds and -Channa, face hidden, replied: - -“Prince, he was not so born, nor is it the Gods’ anger, but this is the -common lot and to every man born on earth it comes nor can it be -escaped. This ruin of a man was once a child at his mother’s breast, and -then a boy filled with laughter and sportive gaiety, a joy to see and -hear. Later, a youth, beautiful, amorous and brave, such as attended on -bliss, and in enjoyment of the Five Pleasures. But old age, dogging the -steps of men as a hound with fell teeth, has dragged him down at last -and had its will of him, and he lives a life of pain and men avoid him -and women pass him by.” - -And some women in the crowd wept aloud, and the air was heavy with -sighing and the old man moaned and muttered with toothless jaws. - -But the Prince, still unbelieving and trembling said: - -“And will this doom come upon my great father? - -“Noble sir, yes.” - -“And upon the beauty of—my ladies?” - -“Even so.” - -“And upon me.” - -And there was a fearful silence like death among the crowd and no word -from Channa so that had a breath stirred in the palms it would have -affrighted the soul. - -Then suddenly the Prince cried aloud: - -“Turn back the chariot. What heart have I for pleasures! Tear down the -garlands. Where is there room for joy! I have seen what I have seen.” - -And, wordless, Channa turned the white horses, and guided the chariot -along the way it came and the people fell back to make way, and men and -women hid their faces like mourners for it seemed as though in the -knowledge of the Prince knowledge had come to them also of the terror of -life and the doom inevitable. - - - - - CHAPTER V - - -NOW when Siddhartha returned to the Garden House, one ran before him and -told the women what had occurred and the ladies bore the news to the -Princess where she waited, and when she heard it she said: - -“O ill-foreboding heart of mine! Did I not know that the anger of the -Gods must burn against those who would conceal their righteous doom from -any man born upon this cruel earth? For who can fight with fate? If this -drives my lord to despair, what shall be done?” - -So she sent messages to the Maharaja telling him the danger and went -forth into the Painted Hall to seek the Prince, and he sat there alone, -surrounded by lovely images painted upon the walls, where joy and -triumph and love clasped hands, and dancing limbs shone amongst flowers -and all the world was white with spring. - -Now something in his eyes held his wife from him and she had no courage -to draw near, and went and sat herself humbly on the ground before him -but at a distance, and at last he said: - -“This was the secret. You knew it and did not tell me.” - -And in the hall was no sound. - -“You saw me fed with lies such as these—” (and he flung out his arm -against the pictures) “and you did not tell me they were the mask of -horror.” She bowed her head upon her hands speechless. - -“And I, most pitiable, most ignorant, rejoiced that a son should be -given to me, not knowing that such a one is born to a heritage of -wretchedness and the inevitable approach of shame and ruin. And from -this is no escape, for the Gods have appointed no end to our misery, no -door from the prison, but we must live eternally and horribly, old and -disgraced in body and mind. Could a man but end it and fall into the -dark and be forgotten! O had I known, no child of mine should ever have -felt the whip and dragged the chain. I will not blame you who are but a -woman,—but my father—my father.” - -And in the hall was no sound at all. And the Princess, hiding her face, -thought, “Shall I tell him of the end—of Death?” But she dared not. - -And he called aloud for the women and said: - -“Deface these pictures for they are lies, and the sight of them turns -the knife in the wound. Blot them out with blackness.” - -So it was done, but the Maharaja in terror bade them redouble the -pleasures of the Paradise and of the Garden House. And at great cost he -bought a fair slave from the outlands, golden-haired as dawn, -sapphire-eyed as blue ice of the Himalaya, white as the elephants’ tusk, -skilled in all arts of love, and among the darker beauties of the -pleasure chambers she moved radiant as though day had broken forth in -starry midnight, and all the neighbouring Kings hearing were envious. -And in this beauty all hoped, even the sad Yashodara, and her heart -failed her when she saw the Prince’s eyes coldly averted from loveliness -that might have stirred the eternal Gods. And again she sent a message -to the Maharaja. - -“Your son, my lord, will not look upon the beautiful white stranger nor -on any. O send him forth in freedom, for penned in these sweet gardens -he muses and meditates and what is in his heart I cannot know, but fear -very terribly. Yet guard the way that no sad sight approach him, for if -he sees more all is lost.” - -And again orders were given, and as before the Prince set forth, but -this time grave and sad, and the crowds shared his mood and the city -could not rejoice. - -And as they neared the street all a-flutter with banners and flowers and -perfumes and thronged with silent gazing thousands again a divinity -masked his divinity in tortured flesh (thus it is told), and by the way -was seen a sick man struggling for life in a losing battle. - -His body was swollen and disfigured, his hollow cheeks blazed with fever -and in his dying eyes fear and agony contended. Scarce could he drag -himself along, moaning and crying for pity, the hot tears pouring and -searing his cheeks as they ran. And seeing it, the Prince set his hands -on the reins and checked the horses and cried aloud. - -“What is this horror?” - -So the charioteer, Channa, with fear tearing at his vitals, yet -compelled by a force beyond all resistance to no other than the truth, -answered: - -“Prince, it is a sick man. The four elements are all confused and -disordered, he is worn, feeble, and strengthless, tortured in body and -mind, dependent upon the mercy of men whose own evil day is but -postponed.” - -And a shudder ran through the crowd as the Prince questioned him, -shrinking back as one in mortal fear. - -“And this too is the common doom?” - -“Prince, none escape it.” - -“And the few poor years that old age leaves us are broken into misery -like this?” - -“Prince, so it is.” - -And he said: - -“Turn my chariot again, I will go no further. I have seen what I have -seen.” - -So the news was carried to the Maharaja and he was almost beside -himself, raging with anger that was half fear, and he sent for his wise -minister, and cried to him: - -“What shall we do? For my son is learning the guarded secrets, and if I -keep him shut in the gardens he will rebel and break away, and if I send -him through the city such devils are my servants that horrible sights -afflict him and disperse my hopes in him. Here have I built a Paradise -so heavenly that could he but see it I need fear no more, for the man is -not born who could leave its deep and delicious shades for the dusty -world. And there have I placed a golden maiden whose smile is sunshine -and her lips singing roses, and were he to see her—But what do I say? -Is it not possible to a great person like myself that for a few short -hours the city ways should be guarded from horror while he passes -through? I am fallen indeed, otherwise.” - -But the old wise minister shook his head. - -“Great Sir, one should say it is possible, yet when I remember how the -city was searched and guarded this twice, what dare I say? O -Maharaj—may it not be that the high Gods being resolved may not be -thwarted, and that we fight against iron destiny? Great fear possesses -me.” - -But his Master replied angrily. - -“Foolish old man! And was I not given the choice? If I could withhold -the truth he would be a great world-King. If he guessed it he would be -an ascetic of the jungles. What father would choose other than I have -done? Once more I will send him to my Paradise, and if this time I am -tricked let your head answer it.” - -And again the Prince was sent out but this time also though the city was -decorated and garlanded, there was no semblance of joy, and the very -horses went with drooped heads as though fear were the charioteer. - -And as they reached the street, where most the people crowded, the -Divinity was again ready with his work, having prepared a sight terrible -and woeful. For slowly preceding the chariot there went a funeral train, -with four men bearing a bier and lying on it a body cold and stiff, with -dropped jaw and dreadful dead eyes staring blindly at the sun. Withered -flowers lay on the bier and the mourners beat their breasts and wept -aloud, filling the air with wailing and lamentation. - -And the Prince closing his eyes to shut out the horror, and clenching -his palms said: - -“What is this?” - -And Channa not daring to look in his face, answered very low: bowed -under the weight of words he was compelled to utter. - -“This is a dead man, all his powers of body destroyed, life departed, -his heart without thought, his intellect dispersed. His spirit is fled, -his body withered, stretched out like a dead log, taken from all who -loved him. And mourning they carry him forth to burn and obliterate him, -for they—even they—will have no more of his presence now become -loathsome, but cast him from them utterly. And this is Death.” - -And into his clenched hands he murmured: - -“Is this also the common lot?” - -And the charioteer replied, with hidden face: - -“Prince, so it is. He who begins his life must end it. And thus. For -death may at any moment seize us and carry us away into darkness.” - -Then Siddhartha sank down in the chariot, his soul warring with his -body, catching at the leaning-board for support, hiding his face from -the light of day as the dead man was borne on before him and wailing and -lamentation filled the air. - -And into his clenched hands he murmured: - -“O terrible delusion of mortal men, who born in pain and utterly deluded -are brought through grief and sickness and old age to this frightful -end! Disperse the people. Turn back my chariot. The whole world is a -lie. I have seen what I have seen.” - -So the people melted silently away in tears, as clouds disperse in rain. -For seeing the Prince’s horror and amazement in learning the truth, for -the first time they also sounded the deeps of their own misery, and life -appeared to them a traitor, and in all the universe was no comfort. - -But Channa the charioteer, not daring to return because of the -Maharaja’s strict command, drove onward to the Paradise, and the Prince -crouching in the silks and gold with face hidden neither knew nor cared. - -So at last they came in among the green lawns and pleasant waters and -deep-leaved trees, the last hope of the Maharaja, and slowly and -painfully he dismounted. - -Suddenly about the chariot, running and fluttering like doves came the -lovely ones provided for pleasure, beautiful as flowers in a Paradise of -Gods, adorned with chains of pearls and other jewels. - -Beautiful were they, each one chosen as merchants choose a pearl to -complete a queen’s necklace, for their eyes were long and languishing, -half hidden in black lashes as stars in midnight, and their mouths -pomegranate buds disclosing seeds of ivory, and down to the ankle rolled -their lengths of perfumed hair. - -Most beautiful is the bosom of a woman, for in its gentle curves are all -love, all tenderness expressed, and these displayed its loveliness—dear -as rare jasmin flowers, precious as sweet food to the hungry, unveiled -or veiled a little in transparency like the running of shallow water. - -And thus they surrounded him as he passed through the blossomed trees -rapt in sorrowful meditation, pale with the terror of gazing for the -first time on the face of Death. - -So they fluttered about him, the lovely ones, skilled in all subtleties -of love, shedding enticements as the moon distils dews of camphor. One, -seeing him sad, saddened her sweet face and looked at him with tears -hanging on long lashes, as though she would say—“Dear Prince, I too -have tasted grief. Do I not know?” And one, smiles chasing one another -to cover in her merry eyes, promised forgetfulness, gladness in her -arms, and some clinging together like sister roses on twined stems, -seemed to defy severance even if love should call them, tempting him who -watched them to essay that sweet sorrow. - -But amidst them the Prince paced lost in grief, not seeing them, or, -seeing, heeding not at all. And presently when they had tried all their -arts and could draw his regards no more than remote stars can draw the -gaze of a cold moon, they fell silent and gathered fearfully into -groups,—drawing back. - -Now there stood in the shade of the bamboos a man much about the person -of the Maharaja, sent to see if all were well, and when the Prince -passed on, careless, this nobleman, Udayi, came out and addressed the -silent beauties. - -“You women, all so graceful and fair, are you thus worsted? Surely in -all ages men have been subject to women when they put forth their power. -Too soon are you discouraged—too soon. For this Prince, though he -restrains his heart with the bit and bridle of purity, is but a man, and -the wisest and greatest in time past have slipped where they thought -themselves secure. And there is no fetter strong as white arms about a -man’s neck. Strive after new devices. Redouble your efforts. Great is -the prize.” - -And the maidens, ashamed and angry at his chiding, fluttered again about -the Prince where he sat in the shade of a jambu tree, putting forth -amorous enticements, forgetful of all modesty and womanly reserve, -pressing on, striving to move him. - -But he in his great heart, sorrowful, apart, looked upon them, sighing. - -“O creatures most miserable, unheeding the dooms of age and death, -forgetful of the briefness of beauty, unconscious that above your -throats is suspended the sharp two-edged sword, how wretched is your -empty playing in the very jaws of destruction!” - -And though he spoke nothing, they saw the homeless horror in his eyes, -and again they shrank away afraid. - -So seeing the Prince alone, Udayi, smooth of speech, came softly along -the pleasure-paths of the Paradise, brushing aside the flowers, -observant and quiet as a serpent, and saluting the Prince he drew up -beside him and spoke this: - -“Prince in whom all beauty and nobility meet, you sit here sad and -alone, and it is therefore that your great father, consumed by care for -your welfare appointed me to act as beseems a friend. Permit me then to -speak, for a wise friend removes what is unprofitable, promotes real -gain, and in adversity is true.” - -And Siddhartha lifting his eyes said: - -“Speak, if indeed in this great strait there be anything to say.” - -So supporting his arm on a bough of the fire-flame tree Udayi spoke, -inclining his delicate dark face and subtle eyes toward the Prince. - -“True it is that sickness may assail us and that old age and death will -by no means be baulked of their prey, yet youth is youth and beauty -divine, and the man who turns his back on pleasure because it passes is -a coward. Indeed the rose is the sweeter because even in blooming it -treads the way of death and soon we see it no more. Truly, my Prince, -you are afflicted with a distempered mind. Acquiescence is the secret of -life. We who are wise know that these things must be, and even old age -and death, the conquerors, we take to enhance our pleasures, saying to -ourselves, ‘The moment is mine, and love is sweet and lust the spur of -life. This moment neither death nor old age can take from me. I will -spend it as a man would spend his all if he knew that next day he would -be plundered, and a beggar.’” - -But Siddhartha was silent, with brooding eyes fixed on the ground, and -presently Udayi resumed, in a delicately modulated voice: - -“While you believed that joy and beauty were eternal, and that ages -hence these women would still surround you, beautiful and yielding, then -you might well shrink from a delight too prolonged, for dropped honey -cloys. An eternity of love may well become hell. Was it not so, my -Prince.” - -And slowly the Prince answered: - -“It was so. I have looked on the racing river, swollen with melting -snows, thinking that, were any end possible, to be hurled beaten and -broken down the rocks in its mad hurry were better than the changeless -Paradise of love and soft words and swooning music. There you are right, -Udayi the smooth-tongued. This is true.” - -And highly satisfied, Udayi resumed: - -“And now, having learnt that there _is_ an end, what should be your -course? The pleasures of a prisoner released, who enjoys knowing that he -has a respite though the doors will shut upon him one day. Surely it is -not the part of a brave man to fling away what he has because he cannot -have all, nor to own himself conquered because one day he must face the -enemy whom as yet he has not seen. No—not so. Take what the Gods -send—the Gods who have themselves been amenable to beauty and docile in -the arms of loveliness. Indeed what choice is there but to slink through -life starting at every shadow, or to dice and drink and love, like a man -tasting the best while it lasts. For what comes after we cannot tell. -Who knows?” - -And the Prince said: - -“This has the sound of wisdom, yet wisdom it is not. There is an -answer—there is a way, but I have not found it. It may be that it -cannot be found—that there is no such thing. Yet, better the search -than dully to agree with necessity. And as for these women—To me they -are no enticement, and if I would I cannot. Under their fair faces I see -the skull and they mop and mow like apes in the face of Horror. If the -Gods have thus made the world it is a folly and a brutality and they are -more foolish than men who must abide their cruelties, and if they have -not made it and all is chance we sink in the slough lit only by the -flicker of dying dreams. Leave me, Udayi the smooth-tongued. I would be -alone.” - -And the courtier crept silently away under green shades, treading -lightly on turf and blossoms, thanking destiny that he was not as -Siddhartha but could lift the brimming cup and drain it to the dregs, -savouring every sparkle. And in his heart he mocked him, laughing at his -weakness—he whose name is now remembered only because one day he spread -out his folly before the Perfect One! - -But the Prince, bending his great brows upon life and death, sat beneath -the jambu tree, feet folded, hands laid upon his knees in perfect -immobility. And he thought: - -“Hollow compliance and a protesting heart! Is this life? Is there a -better? Great are the concerns of life and death. So great, so awful -that the poor race of mankind struggles only to forget for a brief -moment what it can never comprehend. For all about us are seen -injustices that were a King to commit his miserable people would rise -and hurl him from his bloody throne. And we are told of the priests that -the Gods have committed these crimes and yet are worthy of worship and -honour. No—rather is it the propitiation of fiends who will torture us -if they have not the servility of our praises while we die for their -pleasure. And the good suffer and the evil flourish, and to the rich man -is given more riches and to the poor more toil even exceeding their -strength. Now indeed all that was hidden from me bursts upon my mind as -when a flash of lightning tears the dark, and things I put aside for -want of comprehension shriek aloud in my ears. Why am I clothed in -jewels, why is my father generous and good, and my wife the fairest and -most loving of women, when at this moment were my eyes opened they would -behold men dying for bread that the least of my jewels would buy, with -none to tend or pity them. And what are my deserts more than theirs? And -why are some evil and some good as it were by nature? O cruel Gods who, -lapt in far-off pleasures, care nothing for our agonies, and let fall -your good things on the wicked and evil things on the good—yourselves -perhaps the sport of chance, if indeed you are at all!” - -And these thoughts and many like them, black and miserable, stormed -about him in the wreckage of the world. - -And at long last he aroused himself and the Paradise was empty of all -but a broad moonlight that lay in glories of light and shadow on trees -and waters and there was deep silence. For the women, ashamed and -terrified, had slipt noiselessly away and so back to the city, and far -off down a long glade his chariot and wearied horses stood waiting in -marble patience, and Channa sat beside them his head bowed upon his -raised knees like an embodied grief. - -Very slowly the horses paced through the city, and that also was empty -of all but moonlight, for not a living soul went or came in the quiet, -and the pacing of the horses echoed loudly down the empty ways. - -And not a word was spoken as they went, but when they reached the House -of the Garden, a woman ran out to meet them veiled like a ghost in the -moonlight, and cried aloud. - -“O happy Prince, and happiest,—the Gods are good to this glad House and -to you, for on the bosom of the Princess lies your first-born son.” - -And at these words a strange trembling seized him, so that for a moment -he hid his face in his hands. Then pale in the moonlight he said these -words: - -“A fetter, a fetter is set upon me, therefore call the child Rahula, a -Fetter.” - - - - - CHAPTER VI - - -NOW at the birth of her son, so great was the joy of the Princess that -life and death were little things in her eyes, black rocks submerged in -bright water glittering with sunshine, and every day she blossomed more -beautiful and the child in her arms was like the star shining within the -moon’s crescent. And seeing this what could the nobility of Siddhartha -do otherwise than hide his grief and deep searchings of a heart tossed -like waves in a mighty wind. - -Beautiful in his eyes was the tenderness of the lovely mother and her -eyes dwelling upon him and the child, but terrible also remembering that -at any moment the bright picture of life might break asunder and -disclose beneath the lurking horror of death and the dark and unknown -hereafter. - -For if the Gods with their utmost forethought had made the world so full -of shameful things, what wise man could trust such unskilful workmen for -the world to come, and no hope was left anywhere. - -He sat much alone by Rohini, his gaze dwelling on the silver peaks far -off and serene in blue air, and at his feet little fish darted in the -transparency of the pure waters, and the pheasant would lead her brood -to his unmoving feet, and the shimmering peacocks feed beside him. And -when the wild white swans spread snowy vans above his head, taking wing -for the mountains and for far lands beyond that he knew not, it seemed -in his deep musings that all these happy creatures were subject to a law -they knew and obeyed with content and that their life was better than -his own. - -But compassion grew daily in his heart now that his eyes were -opened—Compassion for all the sorrows that surrounded him bleeding in -his heart like a wound such as drains life itself away. He saw the -little lovely dancer Amra drag wearied feet through the dance one night -and called her to him. - -“Child, what ails you?” - -“Great my lord, I must not tell you. But I dance no more. To-morrow I -go.” - -“Child, I command you to speak. What is it?” - -She looked about her with eyes large and fearful as the deer’s when she -sees the hunter’s knife glitter above her. - -“Great my lord, it is an order. I dare not speak.” - -“My order stands higher. Speak.” - -She trembled as she stood, with fear and weakness. - -“My lord, it is the sickness. Two years ago my sister Vijaya was a -dancer. Yourself has commended her. But the cruel cough came and tore -her breast, and at last she could scarcely lift her little feet, and -then they sent her secretly away, and she spat blood and the cough -devoured her, and she died. And now it has taken me also and the blood -came from my mouth last night, and to-morrow I go. But O I beseech your -greatness to hide my words, for it is forbidden that any grief should -soil the air about your noble presence.” - -“But when you rest the cough will decline and you will be glad again, my -sister.” - -“Great Prince, I shall die. For this there is no cure.” - -There was a long silence. - -“And do you fear this?” - -“My lord, I fear very terribly—but there is no help. What must be, -must. And I am now too weary to dance, and it is better I die for I am a -burden and a distress to my mother now I am worth no more money, and she -is poor. There is scarce bread to eat.” - -Then the blood poured into the pale face of Siddhartha for shame and -horror, and he said: - -“On such foundations was my happiness built, and others have bled and -wept that I might laugh! O, evil Gods, shameful and disastrous to man, -if this is all! How shall the heart of man forgive your crimes against -us, and where is justice in all the wide Three Worlds?” - -And as he spoke he lifted the chain of pearls from his shoulders and -threw them upon the dancer’s and she, beholding his nobleness and grief -with tears, went sobbing away. - -The next day he sent a message to the Maharaja. - -“Great father, since now I know all the secrets and there is nothing -hidden from me of the world’s woe, what hinders that I should go free to -see it? It may be that some joy shall meet my eyes and relieve the -burning of the flame of pity that consumes me. Also, since I have a son -it is now surely well that I should see and know the lives of the people -whom he and I one day shall rule. And I say this for truth, I am weary, -weary even to death of the music and dancing and the miserable -diversions of my prison, and if there be any hope for me it is in the -things of men, for I have done with those of women and children. Set -your prisoner free. It is your son who beseeches.” - -And when the Maharaja agreed, the Prince sent another message. - -“And let the city be neither decorated nor feasting. I desire to see the -life of the people as they live it, not as they would pretend it is -lived to please us great ones.” - -And this too was conceded, but the Maharaja commanded that the chief -minister and a guard of the Sakya lords should accompany the Prince. - -Therefore once more the chariot and well-paced horses were prepared, -adorned with precious stones and gold glittering like splendid sunshine, -and he passed through the city and out by the further gate into a new -world hitherto unknown. - -And as he went on the road was smooth and white, and gardens gay on -either side and trees loaded, some with flowers and some with fruit, and -seeing this and knowing it unprepared for his eyes, his heart stirred -under the snow of grief and thawed a little from its ice, for it seemed -that the people who lived therein must know some happiness and freedom -from misery. But as he went further the heat of the day strengthened and -became like a weight of lead, oppressive even beneath the silken canopy -of the chariot and the sweat stood on his brow and his garments clung to -the moisture of his skin and weariness weighed upon him. - -But for all this the toil about him could not cease, for men must eat, -and work be completed and the fields of the Maharaja ploughed, and he -saw how the labourers struggled with painful exertion, their bodies -bent, their wet hair falling about haggard faces, their bodies fouled -with mud and dust. And some were old and some were weak, and yet all -must greatly toil and very pitiful was it to see their strained muscles -and starting eyes. - -The ploughing oxen also—they, toiling so pitifully and with no -reward,—their lolling tongues and gaping jaws, the whip and goad -indenting smooth flanks until bright blood drops started and they -trembled and shrank—all these things tortured the mind of Siddhartha as -he sat silently observant. And he said within himself: - -“The world is built on pain and its foundations laid in agony. O Gods, -most cruel and unjust, if there be a way, where is it? If there be a Law -of Peace, where shall I find it? For I am bound in the dungeons of -despair.” - -And, nobly moved to sympathy, he dismounted from the chariot, forcing -himself to look steadfastly upon the sufferings of man and beast, and he -sat down beneath a jambu tree, reflecting on the ways of death and -birth. And he desired his companions, the Sakya lords, to leave him and -wander where they would, and they went away laughing with each other and -talking, costly umbrellas borne over them in the heat until they should -reach the shade of the forest and there rest beside their wines and -fruits. And then, as was now his wont, he gave himself to deep -meditation on life and death, on transiency, and the progress of all to -decay, desiring with all his soul that somewhere, anywhere, he might -behold the changeless, the Abiding and in that find rest. And he asked -of his soul: - -“Is there safety in riches? Are the rich exempt and high in the Gods’ -favour. No—no, indeed,—for their very luxuries consume them body and -soul, making their bodies the home of disease and death, and their souls -the harbourage of cowardice and terror. For it is harder to leave a -Palace of gold than a mud hovel, and these are the spoilt children of -the universe. There is no refuge in riches. In all the Three Worlds I -see no refuge at all from the three Enemies—death, old age, and -disease.” - -And as he meditated, his heart thus fixed, the five senses, as it were, -extinguished, lost in the clear light of insight he entered on the first -stage of pure rapture. All low desires submerged and in an ecstasy that -was not joy but perfect clarity he saw the misery and sorrow of the -world, sounding its deeps of agony and loss, the ruin wrought by age, -disease, and death,—the hopeless dark beyond. - -Hitherto he had known only in part, but now the whole, even as an eagle -suspended on unmoving pinions, floating in supernal sunshine looks down -beholding the earth spread like a picture below him, and nothing hidden. - -And suddenly a great light shone within him—not to be described in -words nor in thought comprehended. And he said these words, radiant with -the first dawning beams of illumination: - -“I have heard the wisdom of men and it is the crackling of dry wood in a -destroying fire. Now will I seek a Noble Law they have not known, a Law -hidden and divine, and I will wrestle with disease and age and death and -bind their terrors. For behind these things is Peace, if the way is -opened. And I will seek until I die.” - -And slowly at length, passing downward from ecstasy his thoughts -collecting centred again about things earthly, and he became aware that -a man approached him, carrying a bowl in his hand, wearing a coarse robe -of yellow, pacing slowly in the roadway. And their eyes met. - -And it appeared to the Prince that he had never before seen a man who -resembled this strange mendicant, and he rose to greet him with -courtesy, saying in his heart: - -“Who is this person? For his face is calm and joyful, and his eyes -bespeak a soul at rest. Nor has he the mien of one tricked by sensual -happiness, but austerity and contentment guide him, and though he treads -on earth it does not hold him. And what is this bowl in his hand? I will -accost him.” - -And this done, the stranger, with due salutation grave and sweet, -replied: - -“Great lord, I am a religious mendicant, who, shuddering at the -victorious onslaught of age, disease and death, seeing that all things -are transient and permanence nowhere to be found, have left the fetters -of my home behind me that I may search for some happiness that is -trustworthy, that decays not, that is imperishable, that looks with -equal mind on friend and enemy, and is regardless of wealth and beauty. -Such is the only happiness that will content me.” - -And Siddhartha in deep amazement on hearing thoughts thus resembling his -own, enquired eagerly: - -“And where, O wise man, do you seek it?” - -“Great lord, I seek it in solitude, in the tranquillity of deep woods, -free from molestation. There in the Quiet dwells enlightenment. And I -carry this bowl that the charitable may deposit an alms of food within -it, and this is all I ask of the world. And now, pardon haste, for my -way lies onward to the mountains where the true light awaits me, and joy -for its attendant.” - -And he passed onward and was no more seen, and it is related that this -ascetic was that divinity veiled in flesh who had made known to the -Prince the Three Terrors,—but this I cannot tell. - -Be he what he might, this man left behind him the first hope that had -enlightened the midnight of grief. And the Prince said within his soul: - -“This too is a seeker, and this is the life I covet, for the pleasures -of earth are but sea-waters enraging the thirst they seem to quench, and -what now has life to offer but the search for truth? Were there no -others in the world but my son, my father, my wife, then surely is it -incumbent upon me to find some means for their deliverance, but since -the whole wide earth weeps uncomforted, what a craven should I be, if I -spared to help it even with my blood and tears for unguents to its -wounds. The way most surely opens before me, and the cry of the -conquering ages is in my ears.” - -And after a time the Sakya lords, weary of their enjoyments, gathered -about him and the horses were harnessed, and all returned to the city. -And the people, rejoicing to see their Prince, gathered to meet and -greet him, and one fair lady, leaning from a window, rejoicing in his -beauty cried aloud: - -“Happy be the father, happy the mother, happy the wife of such a son and -husband.” - -But this word “happy” means also “freed,” for are not freedom and -happiness one? And taking her auspicious words for the cry of freedom he -looked up smiling into her eyes, and said “Good is the teacher. Let this -be her fee,” unclasped his necklace of pearls and sent it to the happy -lady and passed on, forgetting, while she dreamed in vain of love. - -And all dispersed to their abodes. - -But the next day the Prince entered into his father’s presence, his face -bright with resolution like the full moon, his step strong and steady as -the gait of the King of Lions, noble and beautiful in strength. - -And making due obeisance he asked. - -“Is the Maharaj well and happy?” - -“Well, my son, and rejoicing to see your face so bright and calm after -long sorrow. Is the cloud past?” - -“My father, it is past in part. A clear way lies before me.” - -“That too is well. Praise to the Wielder of the thunder and to all great -Gods who hear our prayers.” - -Then tenderly, but with a calm immovable, the Prince declared his -heart’s desire. - -“O kind father, worthy of all obedience, hear my case. The grief that -has moved me is not my grief alone. Were I to die, I can die silent, -after the manner of our race. But a man, when he beholds other men old, -diseased, dying, is hurt, ashamed, revolted that such things should be, -and no way of conquering such evils. There is a way if it could but be -found.” - -And the Maharaja replied with anger. - -“What way? This is child’s folly. These things have been from Eternity, -and men have faced the common lot as best they could, taking their -pleasure where they might. What would you have more than others? Life is -good, if you will but see it.” - -But Siddhartha answered steadfastly. - -“O my father, I desire your august permission to seek the solitude, and -there, deeply meditating, to find true deliverance not only for myself -but for you and all the world.” - -And when the Maharaja heard these words—“to seek the solitude” a great -trembling of the heart seized him, and his strong voice choked in his -throat. And at last, even as the mighty wild elephant shakes with his -weight the boughs of a fair green sapling in the jungle, he caught the -hands of the Prince and clung to them most pitifully, crying aloud. - -“Stop. Let not such ill-omened words be spoken. The time is not yet -come—even if come it must. You are young and full of life and your -heart beats to a glad measure. If you were to do this miserable thing -you would bitterly repent it. You have not the strength, nor the -knowledge. This is a resolution for old men, world-wearied. But -you—beautiful as the day, full of youth, husband of a fair and dutiful -wife, father of a young son, what talk is this? My son, I am ashamed for -you. It is for me to undertake the ascetic’s life, for you to rule in -Kapila. Let it be so, and I will go.” - -And Siddhartha holding his father’s hands tenderly replied thus: - -“My father, honoured and loved, you are the ruler and what have I to do -with putting you from your seat? No—far be it from me! Rule in gladness -and honour until the appointed day. But for myself—there is but one -condition on which I can stay! If you will assure me against old age, -disease, and death, I will remain—but not otherwise.” - -And the Maharaja, blind with grief, the white hairs showing on head and -beard, said only: - -“Such words are impious. Am I a God that I can say to these three, ‘Thus -far and no farther’? No—Betake yourself to pleasure and business like -other men and forget. There is no other remedy.” - -But Siddhartha flung himself on his knees before his father and grasped -his robe in the agony of his pleading. - -“Father, hinder me no more if you love me. If I were shut in a burning -home would you bar the door? Let me solve my doubt for it consumes my -very life. O let me go, let me go! For if not—what way is left? Men -have slain themselves for a lesser hope than mine, that perhaps down the -dark ways of death they might seek and find what they could not in this -world of lies and counterfeits.” - -But he appealed in vain for the ears of his father were sealed, and when -after pleading even to anguish the Prince had left him grave and silent, -he issued orders that the Garden House should be guarded more strictly -than before—that fresh dancers, fresh music, should be ordered and new -pleasures invented and that every road and way should be watched with -ten-fold diligence. - -And Siddhartha seeing the tears of his father with a compassion that -pierced his own heart returned to the Garden House, and set himself in -silence to consider, not knowing whence help would find him, but firm in -his resolve. - -And beneath the trees Yashodara awaited him, carrying his young son in -her arms, and she knelt beside him, uncovering the face of the child, -bright and beautiful as a budding rose in earliest summer. For she -thought—“Let this speak for me,” and Siddhartha read the little face so -like his own, in silence. - -Then, stretching out his hand, he clasped the hand of his wife, and -spoke thus: - -“Well-beloved, if our child were in a house ruining about him, and I -stood by to see him crushed and broken, what would be your thoughts of -me?” - -She smiled with pride and contentment. - -“Why ask? That could not be. You would give your life for him and count -it nothing.” - -“Well-beloved, mother of my son, that word is true; you know it. And -would you who love me hold me back if I rushed on death for his sake, -counting my own life as nothing?” - -“For my love’s sake I would bid you go.” - -“True again. So speak, so do the women of our race. But hear further. -Suppose my son fallen into bitter poverty, and that I knew of a great -treasure hidden in far-off forests and mountains, so far that great was -the danger, great the severance, would you bid me stay or go?” - -Doubt clouded the beauty of her eyes, raised toward him. - -“There, my heart’s lord, I know not. You are more to my son and me than -any treasure. What are jewels, pearls or gold compared with the heaven -of your presence? Better poverty together and the blue heaven above us -and bright earth beneath, than loneliness and splendour.” - -Clasping her hand he answered: - -“But starving, his face gaunt with want, haunted by ghosts of grief and -fear, would you send me or bid me stay? Think well, mother of my son. -Would you weigh your grief against his good, and he too young to know?” - -And she answered: - -“I would say, Go—how otherwise? But, O beloved, these words are -dreadful. Forget them. Look at the sunset strewing roses on the cold -snows and the splendour of Surya driving his chariot down the western -sky after the long day of glory. He is weary of pomp and colour. He -longs for the cool refreshing dews and the dusk and quiet and the dark -repose of midnight. Would that we could see him face to face, -golden-eyed and inconceivably divine. The Gods are far and grief is -near.” - -He loosed her hand gently. - -“Those words are true also, wise and beautiful.” And slowly he added: - -“Night comes and the Gods are far. Go in and sleep, beloved,—Yet do not -forget the words we have spoken together, for grief comes to all and -when it comes there is but one way—to agree nobly with necessity.” - -And she took the dust from his feet, rapt on the beauty of his eyes and -went, carrying the child with her. - - - - - PART II - - - - - CHAPTER VII - - -THUS have I heard. - -On that night of terror and wonder were strange influences astir in the -darkness, influences moving steadily to war. For the battle was not -between the armies of Kings nor was the prize a throne, but a combat -strange, unearthly between the armies of the Appetites and Desires, and -the warriors of the World of pure spirit and wisdom eternal, and there -and thus was it fought. - -It was the night of No Moon and the stars hung larger and brighter, -suspended but a little above the earth, and the dark was still and -breathless, so that Siddhartha would have willingly sat all night by -Rohini listening to the cool ripple of water as she made her way through -the gardens to an end he knew not. But this could not be, for by the -Maharaja’s new orders the women must dog his footsteps, never permitting -him to wander, or remain unseen. And thus, though they were invisible, -he knew that bright eyes watched in every brake, and feet light as a -spirit’s trod noiselessly where he went. - -Therefore at last, sighing, he rose and passed into the Hall where the -dancers stood ready to sway in their beautiful measure, and the singers -and musicians were ranged in order, fair face outshining fair face until -the most beautiful were nearest to the gold cushions of his seat. But -the Princess Yashodara slept far off in the little marble chamber with -her child clasped to her bosom. - -And at last as the night went on a deep weariness oppressed him and lay -like lead on his eyelids, and the subtly stealing dark and wearisome -iteration of music and of rhythmic feet became like an opiate, and his -head dropped on the raised pillows and he slept. So the dance slackened -quietly and the dancers whispered one to another: - -“How pale is the Prince! How careworn! Was it wise in the Maharaj to -hide from him what cannot be hidden? But we are dancers—this is not our -business. Do not wake him lest there be anger. Mute the instruments very -slowly and softly and let none jangle as we lay it aside. We must not -leave him alone, lest suddenly he awake and demand more pleasure, -therefore remain here but be very quiet and, if it be possible, sleep. -O, it is good to rest. We too are weary of singing and dancing. It is a -hard service. Sleep, sisters, sleep.” - -And it is told that when midnight drew veils of darkness over earth and -sky there came Influences noiseless—winged as the white moth that -haunts the evenings of summer, and that as these came, thought died from -the soul of Siddhartha and it became Perception,—and he saw and heard -inwardly while the women about him lay drunk with heavy sleep. - -Now along the night crept a strange music, thin at first and faint as -the far-off falling of rain, but drawing nearer, nearer, sweeter than -all harps and lutes struck with earthly hands, and at first no words -could be distinguished but only an unearthly sweetness, soul-dividing, -purer than the crystal purity of ice on the highest summits of the -mountains that speak face to face with heaven. - -And at last, the clear sounds glided into clear words, and the Prince -heard the mystic music, whether within or without his soul who shall -say? But it fell from on high like white flakes of snow falling cold and -passionless and drowning desire. - - “Mighty One, O Mighty One. - There is a Way—a Way. - The wise of old have trodden it. - Rise now and go. - Finding the Light, - Share it with men. - Grant unto all - To drink in peace - The water of Righteousness. - Thou who in past lives - Didst agonize for men, - Nothing withholding, - Again go forth, - Conqueror of sorrow.” - -And as he listened in tranced silence once more the clear words shaped -themselves from the heart of silence. - - “Light of the world, - Remember past lives. - Griefs without end, - Revilings and prisons, - Deaths many and cruel. - These hast Thou borne, - Loving and patiently, - Shedding forgiveness - On those who slew thee. - Go forth again, - Riding to Victory.” - -And when he heard and had understood this music, the Prince rose from -sleep and looked about him in the faint light of the lamps, with -thoughts new and awful stirring in his breast—thoughts beyond words, -unutterable. - -And the women slept in disorder about him, heavily lolling as though -drunk with wine, their faces wried and twisted, mouths awry, running -over with saliva, limbs flung into coarse attitudes, sprawling, couchant -like animals, with pendant lips and breasts, laughing foolishly at -worthless dreams, hidden blemishes visible, abandoned to the disclosures -of careless sleep, ungainly, revolting, as though the truth had suddenly -touched them with clear ray disclosing them as they were. - -And the Prince said slowly: - -“It is a graveyard, and these are the corpses.” - -And shrinking in his very soul, he rose, looking down upon them with -horror, and drawing his feet and garments from the contact went forth -treading quietly and ascended to the roof of the House of the Garden to -look out into the night. - -Dead silent was it as he turned to the eastern horizon, the air -breathless as though the Universe waited in suspense to know what he -would do. - -But he, standing alone in the night, joined the ten fingers of his -hands, and rendered homage to all the Enlightened who had preceded him, -exalting and uniting his purpose to theirs who had opened the way which -the eternities shall not close. - -And even as he joined his hands he perceived that the bright star Pushya -which had shone upon his birth was rising in the sky, and he knew that -his hour was upon him. - -Then turning he descended, led by human anguish and longing to see once -more his young child and its mother, for in the very deeps of his heart -those lives were rooted, but, lest resolution should waver, he went -first to the doorway where slept Channa the charioteer, wrapped in his -white garment, and even as the Prince stooped above him, this man sprang -to his feet, alert and faithful, saluting his Prince,—and in dim -lamplight each looked into the eyes of the other. - -And Siddhartha said: - -“O faithful! The blessing that is upon me has this night touched -perfection. Bring out my noble white horse, for my life here is done and -I depart.” - -But Channa stood perfectly silent staring in his face as one bereft of -purpose, and once more Siddhartha spoke. - -“What must be, must. I thirst and long for a draught of the Fountain of -Sweet Dew. Delay no more. Saddle white Kantaka. It is an order.” - -And Channa obeyed. - -So the Prince entered the little marble chamber where on her golden bed -lay the Princess, drowned in sweet sleep, clasping the child in her -arms, unconscious of the grief approaching. And it appeared to -Siddhartha that the cold air of his sorrow must rouse her, but it did -not. She slept and smiled, rapt in a dream of content. And garlands of -flowers hung about the chamber mingling their perfumes with the pure air -of night breathed through marble lattices, and all this was home and -his, and for the last time he looked upon it. And so great a desolation -fell upon him that twice he stretched his empty arms to clasp the child -in all its rosy warmth and dearness, and twice they fell because he -feared to wake Yashodara from her last dream of joy. - -So he stood, enduring, looking upon them as a man who faces death and -for a while he stayed, with thoughts that cannot be told, nor should -that veil be lifted. - -But when the end was come and he could endure no more, he stooped above -them until his breath mingled with theirs, and turned away leaving them -sleeping. - -Then, passing through the quiet house, he came to the doorway where -stood white Kantaka, and Channa held him pale as death. - -Now this horse was of all most noble, high-maned, with flowing tail, -broad-backed, wide-browed, with round and claw-shaped nostrils, and he -stood regarding his lord, and there was prescience in his great eyes. -And the Prince soothed and caressed the strong neck, saying: - -“O brave in fight and fearless, now put forth strength in a sterner -battle. To-night I ride far—even to the River of Eternal Life. I ride -far to seek deliverance—not for men only, but for all your kind also. -Therefore for your own sake, great horse,—for the sake of all that draw -the breath of life, carry me far—far this night.” - -And so, springing upon the noble horse, he settled himself in the -saddle, and pacing quietly the horse went on his way. So they passed out -dreamlike, the man like the sun shining forth from his cloudy palaces, -the horse like the white cloud beneath him, drawing quiet breath because -no sound must awake the house of sleepers. - -And it is told—but I know not—that four attendant divine spirits laid -their hands beneath the strong ringing hoofs to deaden the sound, and -that others, casting the watchmen into sleep, caused the heavy barred -gates to roll open slowly and noiselessly. But be that as it will it is -certain that the Prince passed out, and gaining the road before the -gates, stopped and turned, saying these words: - -“Never again shall I come here—never again see this beloved place, -unless I conquer old age, disease, and death, for this is my quest.” - -And it is told that divine voices in the air cried aloud: - -“Well done. Well said.” And whether the Prince heard this or no I cannot -tell, but he rode on his way. And man and horse, strong of heart, went -far that night, so far that when the east flashed into light and the -world-wide radiance of the rising sun they stood beside great woods and -the habitations of those ascetics who had relinquished the world. - -There, wearied, the royal horse himself stopped, to draw restful breath -and to drink the pure lymph of those crystalline streams. So the Prince -dismounted and looking into the horse’s eyes he said: - -“You have borne me well.” And from that he turned to Channa, saying: - -“And you, O faithfullest, swift-footed as a bird is swift-winged, long -have you followed me, and even before this night my heart was full of -gratitude, and I knew you as a true man,—strong of heart and strong of -body. But now I know more, for you have come with me utterly disdainful -of profit, courting danger and rebuke, and what shall I say to you? Many -words I cannot say—but only this. My heart will remember. But, here we -part—here is our relationship ended. Take my horse and return. For me -are births and deaths about to be ended.” - -And taking off the chain of beaten gold and glimmering jewels which he -wore about his neck, he gave it to Channa, saying: - -“Take this in remembrance. Let it console your grief.” - -Then loosing the precious jewel that shone in his head-tire, he looked -at it lying in his palm where it flashed resplendent like the sun of -Indra’s Paradise, and he said slowly: - -“Take this, Channa, to my father and lay it reverently before him. It is -my heart. Tell him that I have entered upon the life of the ascetic, not -indeed seeking a heavenly birth, for what is that to me if again I fall -into rebirth and it leaves me in this world of lies and illusions?—but -that I may find the Way of Deliverance. For if that way is found then no -more need I leave those whom I love; no more put away my kindred. But -since I must go, let not my father endure grief for me. Let him forget -me and be glad.” - -Then Channa, listening with reverence, tried to make his voice heard, -choking with grief. - -“This will I do—but O the heaping up of sorrow! How shall it be -endured? Your father increases in years, your son is but a little -infant, the sister of your mother, who tended your childhood, loves you -as a son,—your wife, the mother of your child—My Prince, my -Prince!—think better before all are lost. And drive me not from you. If -I have been faithful is not trust the reward of fidelity? O turn for -pity’s sake: set your face homeward. This I beseech you.” - -But the Prince, pale and resolved, made answer: - -“What is relationship? Were I to die I must leave them. My own mother -loved me, but she is vanished from among us. The kinships of this world -are like a flock of birds that for a night settle on the same tree and -when dawn comes disperse. Such are its ties, no more. Does any tie of -relationship ensure the joy of permanent union? No. All is said. Say no -more, faithful one. Return to the city and make known to all men these -my words—‘When I have found the Way—that Way which puts an end to the -sad endless chain of birth and death, then and not otherwise I will -return.’ And if I do not obtain this victory my body shall perish in the -jungle.” - -And as he turned to go, the horse, hearing, bent his head and licked the -foot of the Prince, and grief was seen in his large eyes. So the Prince, -fondly stroking his head, bade him also farewell. - -“My horse, gentle and noble, your good deeds have gained their reward. -No painful rebirth awaits you—this I know. Be content, for it is well.” - -Then taking his jewelled sword, shining like a meteor, he cut off the -knot of hair which as a Prince he wore twisted with jewels and even as -he did this, there passed a hunter going toward the jungle with bow and -arrows and wearing a garment of coarse yellow, and Siddhartha hailed the -man. - -“Friend, will you change your garment for mine, for with mine I have -done for ever.” - -And the man drew near, consenting, and stripped off his garment and took -the other, and for a moment the two looked each other in the eyes, -Channa standing by. - -Now it is told—but this I cannot know—that this hunter was the same -divine spirit, who disguised in flesh had brought enlightenment to the -Prince, but be that as it may, he took the garment and went his way in -silence. - -And having made this exchange Siddhartha took off his jewels one by one -and placed them in the hands of Channa, and stood a moment in the dull -garment as it were a bright star in eclipse, and so looked into the -faithful eyes of Channa—as though he would have spoken. But this he -could not, then slowly turning he made his way to the forest, and its -boughs and leaves opened to receive him, he parting them with his hands, -and he passed in and was seen no more. - -And Channa left alone, cried aloud - -“It is done.” - -Raising his hands to the unpitying skies and letting fall his arm on the -neck of Kantaka, he stumbled homeward, his tears falling, and great fear -and grief possessing his soul. - -And here and thus ends the scripture of the great Renunciation leading -us onward to the Discipline, the Enlightenment and the Victory. - - - - - CHAPTER VIII - - -THUS have I heard. - -Going deeper into the forest, calm and resolved in mind, startling the -deer as he passed, the birds rising about him with cries, the Prince -went on his way, plucking the wild berries and fruits for food, he who -had been served from gold and silver, and the sun now fully risen poured -floods of light between the quivering leaves and ancient branches of -those venerable trees. And as he passed, seeing the world so beautiful, -dew trembling like crystals upon leaf and flower and the perfume of the -morning exhaling like the breath of a maiden in pure mist, the beginning -of peace rose in his troubled mind, and he said within himself. - -“After a great storm comes calm. Let me now control my grief, -remembering that the past returns no more than Rohini after she has -flowed into the ocean. And as in the ocean drifting logs for awhile meet -and touch and are then driven apart by the waves so is it with parents, -wives, children and wealth. This is most true.” - -And when at noon he was weary and his feet torn with the strong thorns -and hooks of jungle creepers he sat down to rest and the thought came. - -“Were I now in the sweet garden by Rohini how would my wife, -soft-handed, gentle-voiced, weep to see these feet, with what cool -dropping unguents would she staunch the blood, which now I have not so -much as a rag to wipe away.”—— - -So, seeing this and waiting his opportunity Mara the Tempter—that One -evil from of old, drew near through the shining trees, and whether he -spoke within or without the heart of Siddhartha I cannot tell, but most -certainly he spoke and his voice at first distant as the humming of -ardent black bees about a flower became nearer, sweeter, subtle, until -it sealed every sense to all but its meaning. And thus he said: - -“O Prince, merciful and compassionate but utterly misled, what is it you -would do in the wild forest? Is this a place for a ruler of men? Far be -it from you! By what evil counsel do you abandon your duties, flinging -all madly aside to become an ascetic? What reason is there in believing -that pain and destruction of the body give wings to the soul? No—but -far otherwise, for the soul dwindles with the tortured body as flame -dies when it has consumed the fuel. And if your aim be to benefit -mankind, are not just and powerful Kings needed, and was it not foretold -at your auspicious birth that you would become an empire-ruling King? -Here—living and dying in the jungle, how is your might wasted, and the -people forsaken!” - -And the voice grew sweeter and more poignant and verily before him did -Siddhartha see the face of the Tempter, beautiful and melancholy with -pleading mouth and eyes that entreated and hands spread out in prayer. - -“Think better, O Prince. Consider how the kingdom of Kosala lies near to -Kapila and easily to be captured. Great are the cities of Kosala. -Consider the city of Ayodhya—in length it is eighty-four miles, in -breadth seventy, and the streets so broad that a team of elephants—nay -two; might be easily driven abreast, and flowering trees stand along -them, and there are rows of stalls to which the wealthy merchants flock -from all the countries of the world, from China and Lanka and down the -Passes from Balkh and Samarkhand; their caravans of camels and horses -carrying such rarities as kingly hearts desire. There are gardens and -mango groves for the delight of the citizens and clear waters where they -may sport like swans and other aquatic birds, and mountain-like palaces -adorned with pinnacles and banners and glittering with precious -inlay,—and great houses where skilled actors delight their hearers with -song and dance and story, so that eye and ear are transported in seeing -and hearing. And there is a quarter of the city where dwell women of -beauty exceeding the Apsaras, for they are brought from the ends of the -earth to delight the happy people of Kosala. And the town is thronged -with splendid elephants and horses; and neighbouring kings, decked with -earrings and armlets, come to pay tribute and marvel at the glittering -beauty of the city. There is no want of food and the very water is sweet -as the juice of the sugar-cane, and night and day the air resounds with -music and stringed instruments. And all this is yours for the taking.” - -And heart-enthralling was the picture that rose before the Prince’s eyes -in hearing, for he beheld Yashodara a Queen beside him, fair and royal, -example to women, and between his knees his son Rahula proud and -gentle—a great King to be, and a happy people sheltered in his -shadow—a noble people enlightening the dark tribes about them. And the -soft voice proceeded like the breathing melody of a flute. - -“Nor are the Gods forgotten in the city of Ayodhya; great reverence is -done them, and were a royal saint upon the throne, crime would be -banished and forgotten and the Golden Age return to earth. O bountiful -and merciful, all this is in your hands. There also are troops of noble -Brahmans, celebrated for learning and piety, for it were shame indeed if -greatness of mind and soul were forgotten in the pleasure of the senses. -No—far otherwise. And with such wisdom, there is no poverty, for every -householder is rich in horses and cattle and food. All possess earrings -and garlands, each is content with his own gains, free from -covetousness, speaking the truth.” - -And when the sweet subtle voice ceased the Prince replied: - -“Then it is only I who shall be covetous—I, who must plunge this happy -city in blood and tears that I may take it to be my slave? And the King -who has made them happy I must slay. Is this what you would have me do?” - -And the Tempter replied gravely. - -“Prince, there is no good but what it might be better, and if that King -is wise you are wiser. Turn again to Kapila and to glory, and to the -good of mankind and this that I promise shall befall in seven days.” - -Then summoning his fortitude, Siddhartha said slowly. - -“This city filled with pleasure, beauty and wealth, with wisdom and -content,—is it safely protected, O wise one? Is it well fortified -against attack?” - -And eager was the voice of the Tempter. - -“Well asked, O Prince, and wisely. It is fortified as never city in the -world’s history. About it goes a mighty wall where the King’s chariots -may drive abreast, and about that a moat wide and deep, and there is a -host of warriors, each able to combat with a thousand. Never city so -safe. Nor could even yourself conquer it did I not give you friends -within the gates.” - -“Then is it certain that age, disease and death, those fell enemies, -must needs stay outside? They cannot enter in this guarded city?” So -said the Prince. - -There was silence. And presently Siddhartha answering the subtle voice -said: - -“Go from me, thou Ancient Evil! The snare is set too plain. For all -their wealth this miserable people must suffer and decay and die like -all the world and their riches are but a pang the more. Truly one day I -may come to Ayodhya and as a conqueror bringing great riches in my hand -for their good, but not thus—not thus!” - -And in his heart the subtle voice was stilled and he rose and went on -his way with bleeding feet. And as he went he said this to himself: - -“Before the days when I considered the terrors of re-birth, old age, -disease and death, I sought after such merchandise as the merchandise of -Kosala, subject to all these lures. But now, seeing the danger, awake -and alert, let me seek only after the things which have no part in -these, even the supreme joy and security of the Peace.” - -But though he did not know it, that Tempter followed, for who is immune -from his arts, and he thought, watching the serenity of the Prince: - -“This time he has conquered, but sooner or later even if riches fail -some hurtful or malicious thought will burn within him and then—then he -is mine.” - -And from that hour he crept behind the Prince on the watch for sin, -cleaving to him like a shadow which follows the object from which it -falls. - -So after long journeying he came to Rajagriha—name never to be -forgotten because once the Light of the world sojourned there. And this -was the capital of King Bimbisara, King of Magadha, and it lay very -pleasantly in an eastern valley of holy Ganges, surrounded by the five -mountains of the Vindhya range, and these are beautiful though but as -foothills comparing them with those great ramparts of the Gods—the -mountains beyond Kapila. - -Now in these Vindhya mountains are caves in the lower hills, all grown -about by trees, in the solitude yet not so far but what an ascetic may -go to the city if needful, and in these caves certain learned and holy -Brahmans had established themselves and to each came disciples, counting -this world as husks if they might rise to the heavens on strong wings of -knowledge and belief. - -Coming wearily through the forest, pale and worn with unused hardships, -the Prince climbed upward to the caves shaded by great trees and in an -excellent quiet, and at last before him he saw the mouth of a cave hung -with vines and grown about by bushes in blossom, and before it sat a man -clothed in a garment of red bark, and he was in the lotus posture to -ward off evil, and the Prince seeing him thus meditating passed around -him respectfully three times and took his seat in silence at a proper -distance, waiting his pleasure. - -So time went by, and the ascetic never stirred though his shadow shifted -as the sun went on his golden journey westward, and Siddhartha meditated -on the Way of Peace, wondering if the man before him had its key, and to -him too the time was not long, and the cool shade bathed his wounded -feet and refreshed them. - -And at last the ascetic returned to earth and looked at him with -visionary incurious eyes while the Prince waited respectfully, and -finally he accosted Siddhartha, asking what had brought him hither, to -whom the Prince dutifully replied, for a teacher is more even than a -parent, being a spiritual and not a fleshly father, and he besought his -instruction. - -And having heard, the Brahman Alara considered awhile, and agreed that -he should study the Vedas and Upanishads, those ancient holy scriptures, -under his guidance and amid the families of holy persons, both men and -women, who dwelt in the caves and woods each engaged in religious duties -and pursuing the way to Heaven. - -And the Prince, with folded hands, said humbly: - -“I am but a beginner, great sir; I do not know the rules of the -religious life. Be pleased to grant me information.” - -And that twice-born Brahman of high lineage informed Siddhartha of the -rules of the various teachers and of the fruits expected from their -practices. He declared how some lived only on food proceeding from pure -water, some subsisting on edible roots and tender twigs, others on -fruits and flowers some, like deer, eating grass and herbs, others again -begging their food and giving it in charity, keeping only the crumbs and -remnants for themselves. - -Also he named those ascetics who torture the body in order to subdue it, -those who let water drop continually on their heads—and many more, -cunning in devising sufferings and cruel austerities, so that at the end -of every life they may purchase birth in Heaven and taste divine -tranquillities and pleasures before they are again launched into the -dreary sea of mortal existence. - -“And thus,” he said, “are great joys attained, impossible to be -described in words, delectable to the soul.” - -And the Prince heard with reverence, and the ascetics, men and women who -dwelt in the woods and caves, seeing the beauty of his face and his -serenity and courtesy were moved with wonder and admiration, -saying—“Who is this most beautiful young man, so calm and noble? Surely -he has the appearance of a great Prince and can be no other. Well is it -when such forsake the world’s things for the things of the Gods.” - -And his master appointed a cave for his dwelling tapestried with nests -of the wild black bees, and dripped about in one part with golden honey, -but because the holy men were friendly to all creatures and disturbed -none of their combs but only ate a little of the dripped honey, the bees -were friendly also and pleasant companions, their myriad voices soothing -to meditation as the sounds of a great ocean far off. - -Here dwelt Siddhartha joining in the strong chanting of Vedic hymns and -hearing the recital of the Vedas and Upanishads, for books were -none—the memories of men carrying all knowledge, and he learnt these -things with a swiftness almost incredible, because his heart was in it. -And when food was needed, clad in his yellow garment he took his begging -bowl, and went down to the city begging from house to house, for he -considered thus: - -“Full of hindrances is the household life; the haunt of passion. Free as -air is the homeless state,” and all the luxuries of his former life -seemed empty as a dream that flies at dawn. “Better is the alms of food -I beg than the wines and fruits cooled in snow, the rich meats and -costly of Kapila.” So he said night and day, though at first his soul -loathed the food. - -Now one day when he went to the town of Giribaja to beg his food it so -happened that the King of Magadha, Bimbisara, stood on the high terrace -of his palace, looking down the street, and he saw the young ascetic -coming slowly, holding his bowl in his hands and courteously accepting -what was given. And there was that in the nobility of his person and -evident signs of Aryan birth which arrested the eyes of the King and he -said to those about him. - -“Look upon this man, lords, beautiful is he, great and pure. He is -guarded in conduct: his eyes do not wander, he looks not more than a -fathom’s length before him. Such a man is of no low caste. See how, like -a great noble, he is self-possessed and serene, moving in solitary -majesty as the moon among faint stars. Send my royal messengers and -inquire where that mendicant goes.” - -And the messengers ran at the King’s word and hurried down into the -street saying to one another. - -“Where is that Bhikkhu[1] going? It is toward the mountain Pandava. That -must be his abode.” - ------ - -[1] Monk. - ------ - -And having followed where Siddhartha went they returned to the King and -told him— - -“On the eastern slope of Mount Pandava that Bhikku has taken his seat, a -King among men as the tiger among beasts.” - -And the King said, “Bring out my chariot,” and he directed it to the -mountain. - -Now when the road ended he did not return discouraged but dismounting -went onward climbing up on foot until he came near to where the Prince -sat, and there with eagerness and courtesy the King greeted him, for as -lions know their kind, not mistaking them for jackals, so is it with the -great. And the King took his seat on a rock, saying: - -“I beseech you, sir, to tell me your family and lineage. Young are you, -a man in his first youth, fine and delicate in colour, the glory of the -vanguard of an army. I would lay wealth at your feet, if wealth -delighted you. Speak, and tell me your mind.” - -And as he spoke the nobles stood grouped about to hear, correcting every -careless or unseemly gesture because the man was great and the very air -about him pure, and they beheld with joy his noble body bright as gold, -his eyes of darkest blue, and the kingliness of his manners. - -And the Prince replied with gratitude and noble courtesy: - -“Great King, kind and liberal is your heart, and precious your -generosity to my own, but all these things lie behind me far as dawn -from sunset. I had wealth and power, and more, but regarding these -things as hindrances to perception I am come out into the solitude to -seek the Way of Peace.” - -And having thus begun he related to the King his family and history and -all about them held breath to listen. - -And the King, sighing, at last said this: - -“Noble one, I cannot but reverence your choice yet I lament it, for the -world has need of you. I would share my kingdom with you could that -shake your resolution. There is nothing I could refuse would it draw you -to us again for I see you surpassing other men and have not known your -like.” - -But the steadfast Prince replied: - -“Illustrious and world-renowned, descendant of Arya, your words are -heard with deep veneration. Righteous and sincere, you speak the truth, -and virtue is not confined to any one school of thought—the sun lights -the whole world and the Way of a great and just king is blessed. But for -me, I have heard a call. My way is onward and behind me lie the Five -Desires. Would a hare rescued from a serpent’s jaws go back to be -devoured? As little would I return to the dreams and illusions that have -fallen from me. King, there are many quests and mine is to find -deliverance for the world from the Wheel of Agony that turns and turns -and will not cease through pitiless ages of rebirth and sorrow. There is -a way,—and I have given all that I may find it. But you—return, O wise -King, to your happy city. May you direct and defend your subjects in -peace. May the Gods be good to you. May all good go with you.” - -And the King replied with gratitude and noble courtesy said these words: - -“That which you seek, great Prince, may you attain, receiving the -perfect fruit of your birth. And when this is gained I pray you return -to me that I also may share in your wisdom, and graciously receive me as -one who would learn.” - -So the Prince rising, with courteous salutations, pursued his way to the -solitude, and the King and his nobles with folded hands followed a -little way in reverence and then with thoughtful and mindful hearts -returned to the city. - - - - - CHAPTER IX - - -THUS have I heard. - -So while the Prince went on into the woods, turning his steadfast face -to the dawn of Enlightenment, Channa the charioteer went slowly back to -Kapila, grieving and weeping, leading the noble horse, for he had most -surely hoped that where his lord went he might follow, having proved -himself faithful; and as the darkness of night closed in upon him he -wavered, halting and looking behind him and then again proceeding, -irresolute in mind. - -And the horse also grieved for his master, going heavily, his head bowed -that was held so nobly, neither would he eat grass nor drink water, and -no joy nor spirit were left in him, for he thought “I shall never see -him again.” And even as he thought this, his great heart broke for -grief, and he died. But in a happy place was he reborn because of his -fidelity, even as the Prince had foreseen, for in no world can love lose -the blessedness of its love. - -But Channa went yet more slowly, weeping a second sorrow, and to him the -land appeared withered as when a man returns to a ruined city which once -he knew glad and living, and it seemed as though the sun hidden behind a -mountain no longer enlightened the world. - -So the men about the way, seeing him in grief, turned again to look, and -consternation seized them and one cried aloud: - -“Where is the Prince—beloved of the world? Have you taken him away by -stealth? Where is he hidden?” - -And Channa halting, said with sighs; - -“I who followed him always with a loving heart, would I have left him? -Little do you know me! He has dismissed me,—O men of Kapila! He has -buried himself in the forests to live the life of an ascetic.” - -And those who listened heard this with dark foreboding, for it appeared -to them that things deep, strange, and mysterious had suddenly appeared -in their way, and that the very world had changed in its course if such -things could be. What had there been lacking to the Prince that he -should go out thus to seek it? What had he beheld, invisible to them? - -And the news spread from them to the city and men and women rushed out -to the gates, and when they saw that Channa wept as he returned in -loneliness, they, not understanding whether the Prince was dead or -alive, cried out. - -“What has befallen? Surely sorrow is added to sorrow.” - -And like the flash of lightning news spread to the House of the Garden -and the women of the palace, their hair dishevelled about them, their -robes flung hastily on as for a night-alarm, came pouring down to the -doors that they might hear the worst, and when they saw the charioteer -alone, they raised a loud and bitter cry. So women mourn the beloved -dead when hope itself is dead with him. - -And the cry reached Prajapati, aunt and foster-mother of the Prince, -sister of Maya his mother, and she wept, saying to herself. - -“Alas—his beauty, his beauty! O my son, who was there to compare with -him? I see his dark locks bound with gold, his eyes blue and deep as the -Ox-King’s, his broad shoulders and strong arms, a Tiger-King among men. -How can it be endured that you should suffer the chills and heats of the -forest and we, bereft and miserable, see you no more!” - -And the great lady threw herself upon the earth and so lay, with the -women sitting about her, held motionless by strong grief, as marble -images. - -And when at last one gathered up courage to tell the Princess she sent -for Channa, towering in indignation above him like an angry Queen. - -“O faithless man, and trusted in vain! evil contriver, false -servant!—beneath these pretended tears there is a hidden smile. You -went out with him and alone you return. What have you done? Better an -open enemy than a false friend. Alas, the sorrows of our line! Surely -his noble mother died foreseeing the grief of to-day, for our house is -left unto us desolate!” - -And Channa, pierced to the soul and thunderstruck, was silent, and she -spoke again. - -“You weep aloud now. Why did you not awake the Palace when he went? Then -all might have been saved. Now it is too late.” - -So, folding his hands, with no anger in his heart, for the agony of the -Princess was visible, the true Channa replied: - -“Great Lady, have pity on my grief, for I am innocent in this. In my -soul I believe it was the Gods’ doing. From the day of his birth there -have been portents, and who was I to stand against it?” - -Then the Princess, just and noble of soul, recollected herself, -regretting her words, knowing well that the burden of the Gods’ purpose -is their own and cannot be charged upon a man, and she spoke gently to -him, and when he was gone she sat alone mourning, recalling the face and -voice of her Prince, and slowly as the strong grief overburdened her she -slipped down strengthless from the golden cushions and lay upon the -ground, her empty arms stretched out before her. - -So her women found her, and as they raised her tenderly, she said this -only: - -“Take away my golden bed where my lord and I lay, for henceforth I will -lie upon bare earth. Take away my robes of silk and my jewels and bring -me the yellow robe of the mendicant, for I am beggared indeed. -Henceforth I will wear no other. Cut off my long hair, for I have done -with beauty. And once a day and once only, bring me the food of the -mendicant, such as will keep the flame of life alight and no more, for -as to pleasure, the name of it is forgotten.” - -And as she said so was it done, and the long and perfumed tresses that -touched her lovely feet fell about her like a dropped veil, and thus she -lived henceforward, and for her child’s sake only. - -But as to the Maharaja his case was different, for love and anger -contended in him, and his thoughts charged each other as in battle, -rushing madly hither and thither like a herd of wild elephants. And when -his nobles gathered about him he raged aloud before them: - -“Once I had a son. Now I have none. What is my kingdom to me, and my -horribly echoing empty palace? And what are rule and dominance? Why was -he given to be taken?” - -And for all the royal priest and the wise minister could do, they could -not assuage his wrath and grief until the thought occurred to them that -they might follow the wanderer and yet compel or persuade him to return. -Then, and then only, the King listened: - -“Go,” he said, “and swiftly. Let not a breath intervene between now and -your going, for life is unendurable until you return with him.” - -So in great haste the priest and minister set out on the way indicated -by Channa, counting every instant of time they lost precious as dropped -grains of pearl. - -And when they were come to the forests and hills of Rajagriha, they -asked their way of the wandering religious persons whom they met, and of -the cave-dwelling ascetics, and to these grave persons they said: - -“We are come, beseeching your aid. We serve a King like to the greatest -of the Gods and his son, beautiful as the God who pierces hearts, has -forsaken us and gone out into the solitudes seeking a remedy against old -age, disease, and death, a thing no man can find. Knowing this, tell us, -we entreat, where we may find him.” - -And the ascetics replied: - -“We know him and his beauty and nobleness. He is gone to the cave of -Alara the Brahman that he may seek for illumination.” - -Scarcely giving themselves time to hear and to utter thanks those two -old men, the priest and minister, hurried on. - -Now as they did so the awe of the place and its quiet and the spirit of -deep contemplation arising from the residence of so many holy persons -fell on them, and insensibly their speed slackened, and neither said -this to the other, but the same influence was upon them both, and as -they had abandoned the royal chariot when the track ceased, so also they -now divested themselves of the insignia of their high offices, and -advanced humbly towards their destination. And as they went they saw a -young ascetic seated beneath a tree, his hands folded and eyes fixed -upon the running water of a stream before his feet, and he heard their -steps and rising saluted them, and it was their Prince. - -Surely words cannot tell how this sight moved them—they who had seen -him far otherwise, who perceived about him now a difference immeasurable -even in thought! - -But they saluted him with more than the old obedience, and being hidden -took their seats beside him as the twin stars attend the moon. And about -them was the vast quiet and silence and shadow of the forest. - -Then choosing their words with care as a warrior chooses the arrows that -shall lose his life or save it, in turn they set before him the -condition of his father the King, asking him with deep earnestness how -it could be right in his eyes to abandon all his duties, inflicting -sorrow worse than death upon those he loved and left. - -And when they had spoken, only the little running water took up the tale -for the Prince meditated upon their words, and they dared not interpose. - -After a long interval he raised his head and answered: - -“This is well spoken, but I have entered the road wherein is no turning. -For it is not for myself only that I seek the remedy, but for all -creation. And to me the earth is filled with this thought and with this -only, and however you may use the sorcery of words to bewilder me it -fails. I have heard and I will again hear your plea, but this is and -will be my answer—The sun, the moon, forsaking the sky, may fall to -earth, the snowy mountains topple from their base, but I will never -change my purpose.” - -And having said this he rose, and the two with him, and they, seeing -that they broke themselves against rock, answered gently: - -“My Prince, it is enough. No more remains to be said. We will intrude -our presence on you no more, but will return to the King and lay your -fixed resolution before him.” - -And they saluted him, and returned slowly through the forest, pausing -here and there as they went to speak with the calm and untroubled -inhabitants who therein sought the treasure of wisdom, eager to -understand from them if possible the teaching which as the nectar of -flowers draws the bee, had drawn the Prince to the homeless life. Hard -was it to comprehend, and at last, sad and bewildered, they emerged from -the green ocean of leaves to the light of common day and mounting the -chariot, plied lash and shout hastening homeward, and thus was the last -tie with Kapila broken. - -And the Prince remained behind them, upborne by the love of those he had -forsaken, a love too great for them and such as they to comprehend. - - - - - CHAPTER X - - -THUS have I heard. - -Then for patient years. Siddhartha, the Buddha to be,—struggled to the -light in the forest, finding none. Surely was this the dark night of the -soul wherein not so much as a star gleams in the thick and stifling -midnight. - -With Alara he studied long and patiently, so mastering his system of -thought that the ascetics who followed Alara besought the Prince to -become their master. But this he would not, for he discerned no finality -in this teaching, nor any real deliverance, because desire is not -extinguished even though it be for high things, and though it be held -but by a finger the ego of man is drawn again and yet again into the -revolving wheel that mangles him,—the wheel of birth and death. - -Therefore abandoning the teacher Alara he went sorrowfully on to the -teacher Uddaka, that wise dweller in solitude, and with him he studied -in patience, hoping yet against hope that here at last might be the -beginning of light. - -And he mastered this system also, confronting his instructor with -difficulties which could be neither explained nor overcome,—finding -that Uddaka promised a glittering heaven not founded upon the -Unchangeable, but transitory, vanishing, illusory. And here too the Way -was not, nor the unchanging Law. - -Then at last on his long patience dawned a certainty—that no help was -in any son of man, that the riddle was too high for them and their wings -fluttered lamed in the blue and awful heights where his own thoughts -soared—and that even this height was not high enough. And within -himself he said:— - -“What I have learned here I have learned and there is no more. The -pasture is eaten bare. I will go on alone into the forests of Uruvela -and there I will practise a terrible asceticism beyond all I have seen -in Rajagriha, for it may be these men are right who teach that in the -destruction of the body lies enfranchisement of the soul. I cannot tell, -but I will pass by no opening which may set my feet in the Way.” - -So travelling alone (for he said in his heart: - -“If a traveller does not meet with one who is his better or his equal -let him steadfastly keep to his solitary journey: there is no -companionship with a fool.”) He came at last to the town of Uruvela, and -when he saw the place he loved it, and long afterwards, when -Enlightenment was come he spoke of it thus. - -“Then, O disciples, I thought within myself, Surely this is a place dear -and delightful. The forest is wide and deep. There flows a pure river, -with little creeks where a man may bathe, and fair lie the villages of -the simple people. This is a good place for one in search of -deliverance.” - -But he was very weary, and often he said to his heart: - -“Long is the night to him who is awake, long is a mile to him who is -tired, long is life to him who knows not the true Law. O that it would -shine upon me in this gross darkness.” - -And there in the great woods he set himself to a cruel discipline so -that other wood-dwellers marvelled at his austerities though themselves -treading a painful way. And of these were in especial five, of whom more -hereafter. And they established themselves within reasonable distance, -hoping to learn from him when he should attain, and talking with him of -great things. - -So by the river in the forest composing his body and mind he set himself -to contemplation lessening his food little by little daily until he -subsisted on a morsel incredible to the mind of man, and even this he -would have spared had it been possible that the attenuated body could -still have caged the soul. And after awhile he spoke to no man, sitting -lost in far-off regions they could not enter, even controlling his -breath so that scarcely could he be said to breathe at all. - -So still, so motionless, he sat day-long that he became a part of nature -as much as the tree that sheltered him, and the creatures of the forest -moved about him unafraid. The furry mothers brought their cubs to nestle -by his feet, and winged mothers lit upon his shoulders to call their -broods, and at his feet the wild peacock outspread his jewelled fans, -and fear was unknown in the still presence of the Bodhisattva—the -Buddha-to-be. - -Far and wide spread the fame of this great and noble ascetic in the -woods of Uruvela, and persons would journey from the city that they -might stand far off and see him lost in meditation, and when, looking -timidly through the boughs, they beheld his starved body like a withered -tree and his calm unseeing eyes they were moved with wonder and -compassion, and went away very softly, in their hearts entreating his -prayers and blessings. - -But lost in deep meditation Siddhartha was beyond prayer or blessing and -whether they came or went, he neither saw nor knew. - -Making his way perfect through the disentangling powers of wisdom, -fasting cruelly, yet not trusting in this austerity for enfranchisement, -he strengthened in heart and wisdom even as his body weakened. - -And first he meditated on transience, and all about him confirmed the -truth, for nothing stayed but all became and passed instantly, never -resting, into further becoming. About him the seasons trod their quiet -round. Scarcely had the young spring burst into blossom, when, before -she had leisure to mirror her beauty in the river at his feet, she was -lost in the burning splendour of summer, and this passed without pause -or division into the gold and orange fruitage of autumn and the -passionate weeping of the rains, and so ended in the temperate sweetness -of winter, there to recommence the eternal Wheel of Change. - -And he thought: “There is no being, for all is becoming. On what shall -we build?” - -And before him the spider spun her frail thread, glittering with morning -dew, lovely as a queen’s garments in the pale morning gold that filtered -through green leaves. And so in a moment it was gone. And he thought: - -“Surely the existence of man is frailer. A blow, a breath of pestilence -and he lies broken, an offence to the earth. To appear, to disappear. -Such is the history of man as of the meanest of insects.” And before his -strained perception unrolled itself the whole vast phantasmagoria of -thought like a veil hung to conceal the Permanent, the Eternal, and he -could not penetrate behind it. Before him were the steps by which the -creature ascends to the Source, but in the height they dissolved into -vapour and dispersed into cloud and there was no way there. - -And sometimes so present were the evil and pain of life to his vision, -so unescapable their presence, that for a space it seemed the perfection -of divine attainment was but an infinite of the first power, but evil -and pain an infinite of immeasurable power, terrible in perfection. And -to a lesser than the Bodhisattva this must have brought madness or -despair, but strong as an eagle to the sun he outsoared the dark clouds. -And unknown to himself nature spread her guards about him. In the rising -of the moon was peace and her light shed tenderer dreams like the soft -falling of snow, and the strong leap of the sun at dawn in the first of -his three strides, was the outrush of hope—hope unfulfilled but ever on -before. And the breeze was good to him, laying a cool hand on weary -temples, and the singing of the river overflowed from the very heart of -quiet. - -And as the tapestry of life unrolled its pictures before his eyes he -read its lesson. Happiness is a dream and sorrow a truth and individual -life a misfortune from which impersonal contemplation is the only -enfranchisement. Could this be true? Could it be possible that a barren -soul, a proud and complete selfishness and heedlessness of all other -sufferers than himself, disdain of the crowd and indifference to all -that the vulgar covet, represent the only escape for the wise man from -the entanglements of Maya—Illusion? No—a thousand times no! Better to -drop into the jaws of darkness and be extinguished than remain petrified -and apart in a world where men must bleed and die. - -Then is goodness itself a lie? Is man the eternal dupe of words and -phrases contrived to make us docile to suffering as slaves to the whip? -Is hope but a watery rainbow painted on a dissolving cloud? Is the Way -itself a dream begotten of Misery, the Mother, and Pride, the -father—Pride that will have man think himself a something when in -reality he is nothing and his fate concerns the universe as much as -blown grains of sand in a whirlwind, rising and settling as aimlessly? - -And at such times the Bodhisattva felt the endless turning of the Wheel -within his own soul, and a vertigo of perception seized him as the -Infinities gazed over his head in untroubled calm, and only the Wheel -turned and turned in merciless revolution. - -Then were it not better to submit to passive ignorance and fight no -more? To sink into wearied submission, accepting the lash and fetter for -doom? For each life is built up of millions, and where is the redemption -for its infinite littleness? Let all pass for all is nothing. - -But at such times he steadied himself upon the thought of Law. Could a -man nobly agree with necessity which is the other name of Law, were that -no peace and enlightenment? Is not Law beheld in nature? What is this -incessant changing yet unchanging series of phenomena unperplexed by -self-contemplation and analysis which man sees about him. What? Is it a -play—a spectacle that Brahm the Universal Spirit has set in motion for -Its own delight, or is it Itself expanded throughout the Universe, and -if this be so is man the one thing outside Its circumference, and if he -be within it, shall he only be ignorant of the Law and agonized because -he does not obey it? If man is capable of conceiving the Law surely it -exists and is his and him. - -So he looked down the abyss and beheld nothing but persistence in change -and the infinity of infinities. Was there anywhere a fixed point? Surely -only in the relation of all to Law. Therefore he hungered and thirsted -for Law, forgetting the emaciation of his body and its pitiable -weakness, thirsting for the Way with a deathly thirst that consumed him, -rendering him incapable of all other suffering. - -But though he knew full well and each day perceived more clearly that -the climax of wisdom is perception of this universal Law from which -nothing—no, not the very soul of man is exempt—still it evaded him. -Freedom from deception he attained, diamond-clear lucidity, certainty -that there is a first principle and final aim of the Universe, but the -Way to touch hands with it he could not find. - -Thus, having caught but a glimpse of the Absolute like a star in driven -clouds, he had gained the certainty of what is not, but not as yet the -knowledge of what is, and there even the majesty of the Bodhisattva’s[2] -intellect fell back baffled, and at last his mind became like a dimness -in which thought itself lost its way and analysis stumbled, and the -clear call became like the falling of a great water in which many sounds -fuse into a confused roar in which nothing but mere noise is to be -discerned, deafening the ears and confusing the senses. - ------ - -[2] The Buddha-to-be. - ------ - -And thus he sat for six long years, and at the end though he had -discerned the perishable, the transient, the Eternal Way was far from -his perception, and life rushed by him from an unknown beginning to a -hopeless end, defending itself frantically for a few brief years, but in -the end conquered, and the man broken in the frail edifice which is -called his being. - -And now he was so wasted that life hung in him by a thread worn slender -as a spider’s, and the fame of his terrible austerities had spread like -the sound of a great bell hung in the canopy of the skies, and if he had -gained what he sought all this would have counted as nothing in his -eyes, but in the long six years he had not gained, and his mind tortured -him because now it seemed that it broke itself and its power dispersed -like a mighty wave broken on rocks and fleeing in foam and spray. And -one day when he rose to his feet, still drowned in hopeless meditation, -his limbs failed beneath him, and he fell and so lay exhausted, spent, -believing “This is death, and I am conquered.” - -And it could not be otherwise for very terrible had been his austerities -and later he told his disciple this. - -“I remember when a crab-apple was my only daily food. I remember when a -single grain of rice was my only grain of food. And my body became -extremely thin and lean. Like dried withered reeds my arms and legs, my -hips like a camel’s hoof, like a plait of hair my spine. As project the -rafters of a house’s roof, so raggedly stuck out my ribs. As in a -deep-lying brook the watery mirror beneath appears so small as almost to -disappear, so in the deep hollows of my eye-pits my eye-balls well nigh -wholly disappeared. As a gourd becomes shrivelled and hollow in the hot -sun so did the skin of my head become parched. And pressing my stomach -my hands touched my spine, and feeling my spine my hand felt through to -the stomach. And yet with all this mortification I came no nearer to the -supernatural faculty of clearness of knowledge.” - -So for a long time he lay in the borderland of death, and had this been -the end—O Light of the World extinguished, O Sun set at dawn!—but it -was not to be, and slowly, very slowly, consciousness returned, and his -heavy eyelids lifted and once more he beheld the light. And he thought: - -“If I could creep down to the river the waters, warm and kindly, would -refresh me, and thought would perhaps return to me, and a little rest.” - -And painful inch by inch Siddhartha crept down to the river, supporting -himself as he went by the extended hands of branches, and in a warm -shallow of water, sparkling in green shade he lay, foredone, and it -flowed about him gently, bringing healing. - -And the five ascetics watching him from far off said to each other: - -“He will die now; the ascetic Gotama will die now. It is not possible -that a man so worn and exhausted should live.” - -And indeed, when he tried to struggle up and leave the kindly water, -there was no strength in him and he could not rise. And it is told that -a heavenly spirit pressed down a branch that he might reach it and -support himself. This it is certain he did, laying hold on a bough which -dipped over its own image in still water, and he crept up the bank, -dizzily, and seated himself beneath a tree, supporting his weakness -against it, with closed eyes. - -And now, being refreshed, he had power to reflect, and he said within -himself. - -“This way of mortification has failed me also. Like other ways I have -sought this beats against a shut door and there is no help in it. My -body is so broken that it can no longer support the intellect. I will -eat and drink and strengthen this tortured body that it may still be the -servant of the higher in me, no longer complaining of its own griefs and -diverting attention from the goal. For it is possible that what I have -already learned has prepared the way to Right Ecstasy and that in -ecstasy I may behold the beginning of the Wisdom which in all the -methods I have tried has been hidden from me.” - -And even as he thought this the strong weakness overwhelmed him again -and he could think no more. - -Now, on the other side of the wood dwelt a chief herdsman, very wealthy -in cattle and rice, owning land far-spreading and fertile in the rich -water-meadows by the river, and he had a daughter fair and wise, named -Sujata. And reaching womanhood this fair maiden had made a vow to the -Tree-Spirit of the forest, saying: - -“If I should wed a husband of equal rank with myself and my first-born -should be a son, then would I make a noble offering every year, never -forgetting the benefit.” And this prayer was heard, and her first-born -son lay upon her bosom. - -So wishing to make her offering on the day of the full moon, she -pastured a thousand cows in the woods, and with their milk she nourished -five hundred cows, and with theirs two hundred and fifty, drawing life -through life until at last she possessed eight cows thus fed on the -strength and life of a thousand, and no purer nor stronger milk could -be. And this being ready Sujata rose earlier than dawn and, went to the -byre with her pails, and as she came near the milk flowed in streams -without milking, even as when the calves crowd for their food about -their mothers. - -So she took it and placed it in a new vessel and added rice, and herself -made a fire and cooked it. And the bubbles rose and froth, but not a -drop ran over the brim, and the fire burned clear and steady without -smoke or blackness. And as a man crushes golden honey from the comb that -has formed about a stick—the very essence of honey—so into that pure -food was infused a marvellous sustenance. - -And Sujata said to her waiting-maid, Punna: - -“Punna, dear girl, surely the deity is auspiciously disposed to us. The -omens are good. Run therefore and get all ready beneath the tree.” - -And Punna answered obediently: - -“Yes, lady,” and ran. - -And when she came to the tree, the Bodhisattva—the Buddha-to-be—sat -beneath it, and it appeared to her that his body shone like light and -she flushed and trembled with terror, saying: - -“Good indeed are the omens, for this is the Tree-Spirit himself come to -receive our offering!” - -And with all her might she ran to tell this to her lady, and when Sujata -heard it she cried out: - -“From this day be to me as a daughter, for this great good news!” - -And running to where she kept her jewels she put upon the happy Punna -all those ornaments suitable to a daughter of the house. And she -thought; “What more can I do? For this is a great day,” and so took up a -precious golden dish and into this she poured the milk-rice, and it -rolled in like drops of water slipping off a lily-leaf and filled the -vessel, neither more nor less. Then, covering it with a golden cover, -she adorned herself with her best jewels and went stately to worship and -make her offering. - -So she came along the banks of the river, glad in the dawn, robed in -grey like a cloud before sunrise, and about her slender wrists were -bracelets of white chalcedony and the grey and white of them resembled -the colours of the rounded river-bubble before it breaks, and she came -as softly. - -And parting the boughs she saw the Prince, his head fallen back against -the tree, eyes closed and helpless hands beside him, and deep pity and -veneration stirred in her heart, and seeing it was no Tree-Spirit but a -holy man she thought “May he accept it!” - -And bowing repeatedly she raised the dish in both hands, entreating his -greatness and thus offered it humbly, saying: - -“Lord, accept my gift and go where it seems good to you.” And he, seeing -in this the accomplishment of his purpose, received it, and partook of -that pure food while the happy giver watched with such delight as when a -mother feeds her only child and beholds new life flow through his veins, -and the very air about the Prince appeared to distil in dews of visible -blessing upon her head and joy hitherto unknown possessed her noble -soul. And she said: - -“Lord, may your wishes prosper as mine have done!”, and so departed, -caring no more for her golden dish than as if it had been an autumn leaf -upon the ground. - -But the five ascetics, watching far off with greedy eyes, said: - -“The ascetic Gotama has failed. He is now mere man. Like the common herd -he eats and drinks. He has nothing to teach us—nothing! Mistaken indeed -were we in thinking to learn from a mere backslider! It is done and -over, and the Gods are angry with him.” - -So they turned their backs in scorn and departed to Benares, there to -resume their austerities. - -But when Sujata was gone, timidly receiving thanks, the Future Buddha -arose and stood beneath the tree, refreshed in heart and body, his face -shining with renewed strength, his energy swelling like a river in spate -rushing rejoicing to the sea. - -And he knew that that place where for six years he had pursued a -vanishing truth could hold him no more, its use being ended, and he set -steadfast steps toward the tree. - -O Tree of Wisdom, Tree of Knowledge unsearchable, Tree whereunder the -world’s deliverance was attained,—through all the rain of years between -our sight and thee, shall we not look back and behold and veil our -faces? For beneath this Tree was Wisdom perfected. - -Then taking his way, Bodhisattva begged from a man cutting grass for his -cattle, an armful of pure and pliant grass, and, going onward, he saw -before him that Tree of Knowledge, broad-leaved, noble, a tower of -leafage, and knowing that this was where time and place meeting clasped -hands, he spread the grass and seated himself with folded hands and feet -beneath the pillared stems and the night came quietly down the woodland -ways and veiled him from the sight of man. - - - - - CHAPTER XI - - -THUS have I heard. - -Yet of what follows I veil my face in writing, for it is high, holy, and -beyond the mind of man to conceive, nor can it be told but in great -parables, for by pictures we teach little children. It is the Arhats -only,—the perfected saints,—who comprehend and can distinguish the -symbol from the truth. - -Bodhisattva was tempted in the wilderness. Against him that Wicked One -led his hosts, strong and cunning to daunt and allure. And as our Lord -sat there in peace, suddenly the calm sea, heaven-reflecting, of his -mind, was tossed and torn into wild billows as in a furious storm, and -foes which he had thought conquered, rose mighty against him, some most -infinitely sweet, piercing the heart with a pain more to be desired than -joy. - -For, shaping on the dark like a picture—but real, so real that he had -but to rise and enter, came the lost heaven of Kapila, where Rohini -flowed in liquid light, and there in cool green shades he beheld those -loveliest in whose arms once he lay. Soft bosoms, intolerably sweet -after long pain and loneliness, entreated him to rest. Deep eyes, -love-filled, invited. And at the last one alone drew near him and it -seemed that in that one fair face was centred all beauty that was his in -those far days. In one all wooed him. - -“Come to me—Come to me. Dear lord, you have borne torture for long -years and grief exceeding. You have hungered and thirsted and wept tears -of blood and still the Way eludes you, and all was vain. There is no -Way. It is delusion. Vain it must be: not thus is Paradise found. Love -is heaven—there is no other.”—So said the Beautiful kneeling before -him, most dear and desirable, with passionate dark eyes more eloquent -than music plucked on harp or sitar, words spoken between kisses and the -slackening and straining of arms that are the bonds of love. On his -knees he felt the warmth of her golden bosom, sun-kissed fruit for the -tasting, on his hands the clasp of those little fingers that once -clenched his heart. - -“Put away your pale dreams of Heaven. O Prince beloved!” she pleaded. -“Heaven is here and now by bright Rohini. Come, taking and giving joy. O -sad and wearied, and utterly foredone, come back to us and be made whole -and glad. Am I not yours? Rest in my arms. Forget the cold ascetic, and -be again our Prince, our warrior. Come! Time goes swiftly and the sands -of life are blown about the desert and man knows them no more.” - -She moved as if to draw him with her, and all her naked loveliness swam -rose and gold before his eyes, long hair, brightening at the -tendril-ends, caressing the slender curves of perfect feet, the smile of -victory touching soft lips,—breathless beauty waiting its fruition, -queen and slave of men, thinking its victory won, looking downward half -amazed at its own perfection. - -Then lifting her head that Beautiful regarded him in triumph as the moon -rides serene over tossing waves, and lo! he sat motionless and unmoved, -with eyes looking past her to a distant hope, and his face was set and -calm as doom. - -And suddenly, shuddering together with the sighing shudder of leaves in -cold rain, the sweet shape wavered, trembled like an image in water when -the rings widen outward and all is dispersed, and it was gone, for the -waste night closed about it and took it. - -But the garden remained—that home beloved, and a new and dearer shape -wandered lonely by the river bank gazing steadfastly upward to the -bright billows of the silver peaks, remote and pure as they, and she led -by the hand a child. And surely he whom lust cannot conquer may -unashamed kneel at the feet of love pure as the very sources of light! -And his heart said “My Princess!” and almost ceased to beat, so strange, -so sweet, that living bleeding memory;—and whether it was the voice of -his own soul or hers he could not know,—but she seemed to shape the one -word, “Beloved”, and so withdrawing her gaze from the mountains, looked -at him, all love, all entreaty in those sunken eyes—beauty faded by -grief, but stronger a thousandfold to plead with him, and mutely she -showed the child, and so stood, waiting to know his sentence whether she -must live or die. - -And round her like mourning shadows swept the image of his father, aged -by grief and visibly stooping under the heavy burden; the gentle queen, -sister of his mother, who had fed him from her own bosom, wrung her -hands beside him and all the faithful friends and servants who had -guarded his youth; and together they were the very voice of home, and -his own heart asked itself, “Have I the right to hurt these faithful -ones! But what are they and myriads like them to her—my wife, my son!” - -And whether he would have moved to reach her, I cannot tell, but -suddenly, past all knowledge, he certainly knew that never could that -great lady his wife present herself as an obstacle and a temptation, and -that this was but a shift and a shape-changer not to be trusted, -dangerous and cunning like the first, and steadfastly he gazed past her, -his face set and calm as doom, and shrieking horribly she fled. - -And then, thick as rain in _Wasa_, fell delirious dreams and delusions, -and there came about him frightful things, misshapen, goblin, the very -spume and smoke of the pit, and there was a noise in the air, that -stupified the brain, of shrieks and shouts and groans and terrible cries -and far off wailings and it appeared as though great spirits fought in -the air about him with the black armies of the Wicked One. - -And upon the night the Tempter flung a vast phantasmagoria of the power -and splendour awaiting the Prince if he would but stoop to grasp them. -King of the earth, throned and crowned, he saw himself. And flames shot -about the pictures and huge confusions, and an ocean of terrors broke -against him, and the billows threatened to overwhelm him, and he knew -that did he relax but for the instant that a man blinks his eye, all -were lost. - -But he sat motionless his face fixed and calm as doom, and it is told -that in all the tumult not one leaf of the Tree flickered but hung still -as if carved in stone. Within its shadow was calm: without tumult as -when heaven and earth break together in storm. - -So the strife raged about him and Lust and Love, and Power and Wealth -thundered or pleaded at his ear and could not move him. And huge -elemental Powers led on their armies, deep instincts from the abyss of -the primeval life of man, conqueering, cunning, rock-rooted, hard to be -fought, beckoning, alluring, threatening. And some, robed like heavenly -spirits, showed, as it were, the Way, but it was no way, and very -terrible were the confusions, sights and sounds of that night of dread. -Nor is it possible or lawful that all should be uttered. - -But when the worst and utmost were done and endured and no more -remained, the Wicked One and his hosts, outwearied, ceased their -torment, and very slowly the angry roar of the billows subsided and the -foam of their fury stilled, and the mind of the Blessed One relaxed into -peace, and the great darkness thinned as at the cold breath of dawn. - -The moon and the stars reappearing shed dying light, the barriers of the -dark being removed. And now—the marvel,—the marvel! - -Let the Three Worlds wait in silence. - -Thus have I heard. - -For the east became grey, and all being now hushed, our Lord passed into -deep and subtle contemplation and entered thus upon the First Stage of -Ecstasy, and this was the First Watch. - -And, consciousness withdrawn into the Infinite, passing through the -bounds of human comprehension, seeing the world as it truly is, not as -it appears, his mind moved swiftly onward and upward as the eagle soars -effortless to the sun, or rather, as the swimmer daring the current, is -caught up and carried strongly and without volition to his desired end. -For, be it known, this world about us is far other than it appears, and -with enlightenment we pass free from the fetters of illusion. And this -is Perception in which time as it is known in this our world ceases to -exist. - -And in this Perception he beheld his past lives and all his former -births, with their gains and losses, their sins and purities, as they -passed steadily onward and led him inevitably to the Tree; seeing all at -once as a picture. - -And soaring higher, carried ever more swiftly onward, ever more -profoundly withdrawn, in the second watch he beheld with diamond-clear -perception all that lives, and the round of birth and death of all -mankind, hollow all and false and transient, built upon nothingness—the -piers and fabric of a dream; and saw before him erring creatures born -and born again to die, the righteous and the evil heirs alike of pain -self-inflicted, and stabbed with daggers their own hands have forged. - -And he saw the transient heavens gained through desire, won through -righteousness that craves reward, and beheld these longer-lived than the -joys of earth yet transient also, for he who desires the joys of an -individual heaven and pays down righteousness as the coin of its price, -he too is still held within the pitiless fetters of craving, though it -be for heaven, and nothing rooted in desire is eternal, but must pass -and be done. - -And he saw the hells that, gorged with suffering, yet again yield up -their prey to the weary round of rebirth and lo—heaven and hell and -earth empty and vain, the Wheel of Birth and Death revolving evermore, -hopeless and without delay or stay, now heaven-high, now low as earth, -but ever and ever a whirling Wheel without rest. And in the third watch -there came Perception higher still and our Lord entered upon the deep -apprehension of Truth. - -And in this the secrets of birth and death were apparent and he became -assured that age and death have their source in birth and are rooted in -it as trees in the ground, for the body and earthly self implicate man -in all evils, divided thus from the Source, and, in a word, life in this -world of ignorance, is suffering. For here men walk blinded with -ignorance, not knowing whence nor whither, and the high things move -veiled about them and are not seen. - -And as to rebirth, he saw that its cause is in deeds done and thoughts -thought in former lives. - -Swept on and up in ecstasy, perception becoming ever clearer, he beheld -the so-called soul-self of man unravelled into its component parts and -laid before him like the unwoven threads of a garment, and behold in -these was no durability nor immortality, for there is but one Immortal, -one Infinite, and the man who claims his own, his separate immortality, -is dying and reborn through the ages and but the fierce desire of life -gives him its simulacrum and the long-linked chain of births and deaths -and griefs immeasurable. - -So then, swept on and up in ecstasy, he beheld the causes of the -long-linked chain of existence stretching from Infinite to Infinite. - -And these are they, and this is the lineage of suffering: - - Contact brings forth sensation. - Sensation brings desire. - Desire produces the clinging to shows and illusions. - Clinging to shows and illusions produces deeds. - Deeds engender birth. - Birth produces age and death. - - -And this is the weary round, the offspring of Ignorance repeated in the -endless turning of the Wheel, the dragging of a lengthening chain of -births. For the ignorant man, desiring the things that are worthless, -transient, illusory, seeing about him false shows instead of the high -things which are real, creates in himself a passion which in turn -creates more and more dangerous illusions, and thus is his own victim. -But when false desire dies, illusions end, and Ignorance, dispersing -like the night, gives place to the Sun of Enlightenment and the world -lies about such a man as it truly is. And he _knows_, being no more the -prisoner of time and space and their brood of follies, for Ignorance, -the true cause of all ill, in him is dead. - -And having thus perceived the world as it is, our Lord was perfected in -wisdom, and shows and illusions being ended for him, there died in him -that false self which will have all for its own; never again to be born, -utterly at an end,—even that false ego shut in the prison of itself. -And in him was completed the destruction of craving and evil desire, as -a fire goes out for lack of fuel. For the man in whom is no separation -from the Source, in whom is no ignorance, how shall he desire that which -has no eternity but is transient as a morning dream? And over him Desire -and Death—which indeed are one—had no more dominion. - -Thus first he found the way of perfect knowledge, and in the broad east -the onrushing of the sun’s golden wheels was heard afar. - -So he reached at last the unfathomable source of Truth, beholding past, -present, and future as one, having passed beyond the glimmer of the six -senses into true perception, no longer gazing through a narrow window, -but about and around him the wide horizon—and more. - -Illumined with all wisdom sat the Buddha, the Perfected One, having at -last attained, and the light strengthened and grew in rapture. And about -him the world lay calm and bright and a soft breeze lifted the leaves. - -And for seven days and nights sat our Lord beneath the Tree, lost in -contemplation of the World as it Is, submerged in the ocean of love, -having entered the Nirvana, most utterly at peace, and day and night—or -what men call such—made their solemn procession about him unheeded, for -he was lost in bliss, and his heart said: - -“Now, resting here, have I attained my birth-weary heart’s desire, -having traversed many lives to this goal. Now have I slain the self, and -the fetters are broken, and not for myself alone.” - -And lifting up his voice he cried aloud this song of triumph in the -hearing of all worlds. - - “Many a house of life - Has held me, seeking ever that which wrought - These prisons of the senses, sorrow-fraught, - Sore was my ceaseless strife. - But now, - Thou Builder of the body-prison,—Thou! - I know thee! Never shalt thou build again - These walls of pain, - Nor raise the roof-tree of deceits, nor lay - Fresh rafters on the clay. - Broken the House is, and the ridge-pole split, - Delusion fashioned it. - Safe pass I hence, deliverance to attain.”[3] - ------ - -[3] For this verse I have used Edwin Arnold’s translation slightly -modified. - ------ - -For now he knew that the builder of the prison, the cause of rebirth, -the hinderer from the Peace was his own false self, the dreamer of -dreams, the creator of false desires and illusions, and in him this -false self was dead, and only the true, the Self that is mysterious and -high and One with the One survived. - -And next, sending his sight through the invisible (for when -enlightenment is attained all bars of time and space fall and man is no -longer blinded by his eyes and deafened by his ears), he considered all -that live, and like a swelling tide there rose in him compassion for -their darkness and misery, and in deep contemplation he considered how -to gain deliverance for them also, and with this came the thought: - -“Shall I teach? And how?” for he doubted that any would believe and -relinquish that false and illusory self which holds men from the light. -And he said: - -“How can they believe the world is other than it seems and the very sea -and sky and mountains far differing from what they have supposed? And -they the prisoners of Ignorance.” And a deep voice from the Divine -within and without him answered: - -“O let your heart most loving be moved into pity toward the people, most -ignorant, toiling amid deathly illusions to a goal unknown.” - -And as this purpose rooted and flowered within him—a mighty blossom -opening its chalice of perfume to all worlds and heavens, the dawn of -the seventh day broke resplendent, as it were a new heaven and a new -earth and it was light. - -Light also within him and a great flooding of light, for not only was -the Way opened but the steps now lay clear before him—the Noble -Eightfold Path whereby men setting one foot before the other achieve the -first heights, the true Self developing as does the body from lowly -beginnings to great ends and royalties, but all in order and gradually, -each step rising by the stepping stones of dead selves in dead lives to -higher. - -O peace: O bliss inexplicable, not to be confounded with others, but -singular, lovely, and alone! Not in the heavens, unattainable save by -the strength of Gods, but within reach of all who set their faces to the -heights in true and steadfast endeavour, proceeding step by step in love -and patience. For the lowly, the little children of the Law, as for the -wise and noble. For he who is ruler over a few things in this life shall -in lives to come be ruler over many, so he be found faithful. And at the -last—not the dewdrop lost in the ocean, but the ocean drawn into the -dewdrop and eternal Unity. - -And in his heart this thought arose. - -“I will proclaim accordingly the way unto the further shore!” - -As he saw it, so he told it: He the stainless, the Very Wise, the -Passionless, the Desireless Lord; for what reason should he speak -falsely? - -Thus, flooded with sunshine and bathed in peace sat the Perfect One. - - - - - CHAPTER XII - - -NOW as the Blessed One sat beneath the Tree in the Dawn, two merchants -bound on their way passed through the wood, and within them spoke the -Voice of Wisdom, saying: - -“In this wood, outspread upon the spurs of the mountain, dwells a -Rishi—a wise ascetic—deeply to be reverenced; go then and make him an -offering.” - -And with joy they went, glad in the opportunity of righteousness, and -found him enthroned beneath the Tree, laving his feet in the ripples of -the Sea of Bliss; and with reverence they placed food in his bowl, a -simple gift and good; and they were respectfully silent while he ate, -but when they saw that the Exalted One, his need over, had washed his -bowl and hands in the mountain stream, they bowed their heads to his -feet, saying: - -“We who are here take refuge in the Perfect One and his Law. May the -Blessed One accept us as his adherents from this day forth throughout -our life, who have taken refuge in him.” - -And they were accepted as lay followers and went on their business -rejoicing in peace; and these were the first persons who accepted the -Law, with faith in the One Enlighted and his teaching, for as yet the -communion of the Order was not. And their names were Bhallika and -Tapussa. - -Yet, having risen, he paused, and again seated himself in meditation, -for he doubted again whether it were either wise or possible to make -known the great Law to the world. - -And into the mind of the Exalted One yet retired in solitude, came this -thought. - -“I have penetrated this deep truth of the abandonment of the imprisoning -self, hard to be perceived, difficult to grasp. Man moves in an earthly -sphere, and there has he his place and delights, tapestried about with -illusions real indeed to the dim feelers of his poor senses. For such it -will be hard to grasp this matter, the chain of causes and effects, for -man sees the effect but not the cause. And hard indeed to grasp are -withdrawal from earthly illusions, extinction of desire, cessation of -longing, and the deep mysterious Peace. Should I now preach the Law, it -would gain nothing—grief and weariness would be the only fruit of -labour. The truth remains hidden from men absorbed by hate and greed. It -is deep and difficult, veiled from the coarse mind. How shall he -apprehend it whose thought moves in the darkness of earthly -preoccupations?” - -And this was without doubt the last, the uttermost temptation of that -Wicked One, and the subtlety of it stirred a vibration in the highest of -the Divine Beings, and this thought arose. - -“Truly the world is lost, truly the world is undone if the heart of the -Perfect One be set on abiding in peace without revealing the Law.” - -And instantly this Divine thought was light in the heart of the Exalted -One and its symbol was that he beheld a Divine Being who raised his -folded hands before him, saying: - -“May it please the Perfect One to preach the Law! There are a few whose -eyes are not dimmed with the dust of earth. They will see. They will -hear. Open, O Wise One, the door of Eternity. He who stands on the -mountain peaks looks out over all peoples. Go forth to Victory.” - -Then, hearing this voice in his ears, the Exalted One turned the gaze of -perfect enlightenment upon the world, and he beheld this: - -As on a lotus stem bearing the lotus blossom of ivory, some flowers do -not rise out of the water but are below the surface, and others float on -the calm surface, and others rise high, reflecting themselves in its -mirror, so are men—some pure, and some impure, some noble and some -ignoble, some strong in mind and intellect, others weak and dull,—but -all needing what they are qualified to take of the light of wisdom. And -perceiving this, he replied as it were to the Divine Voice: - -“It was because I believed the toil fruitless, Holy One, that I have not -yet uttered the Word.” - -And the Divine Voice perceived what would be, saying: - -“It is done. The Perfect One will preach the Law,” and the matter being -thus ended the Divine Voice returned to its source and the Buddha passed -onward in majesty, musing on the first means whereby the Law should be -made known. And since a man owes deep duty to his teachers who, if they -have not opened the gate have yet directed him in the Path, his though -hovered first over Alara and Uddaka the Brahmans,—but the diamond-clear -inward sight revealed to him that in the six years of his asceticism -they were dead. - -And next he remembered the five ascetics who had scorned him when in -starving he had tasted of the food offered by the lady Sujata, thinking -“These shall be the first fish I catch in my net!”—and because they had -betaken themselves to Benares, he resolved that leaving the Forest of -Enlightenment he would go to that great and ancient city bathing her -feet in holy Ganges and there for the first time make known the Pearl he -had found. - -So, alone in the wood, he arose from beneath the Tree and turning -regarded it steadfastly, saying: - -“O Tree, because of this, many generations of men as yet unmanifested on -earth, shall hold your name in honour and a leaf of you shall be -precious. Rejoice therefore and accept the sunshine and rain gladly, -knowing that life is in the least of your leaves for ever and ever.” - -Then with eyes deep and kind, shedding light, as it were about him, -steadfast in noble composure did he advance through the Wood of Wisdom, -taking the way to Benares, strengthened as one fed on food divine. And -beside the way to Benares, journeying on in peace, he met a young and -haughty Brahman, proud in the possession of his greatness, whose name -was Upaka, and as this man went he repeated the mystic word “Aum,” of -which the three letters are the Threefold and the word the One, and in -this he put his faith. And seeing the Exalted One passing by, rapt in -meditation, he cried aloud with scorn: - -“Ha, Master,—what constitutes the true Brahman?” hoping to trip him in -his answer. And from the heart of his calm the Exalted One replied: - -“To put away all evil, to be pure in thought, word and deed, to -transcend pride and desire,—this it is to be a true Brahman.” - -And the answer astonished the proud young man, and turning suddenly he -looked into the face of the Perfect One and said slowly: - -“How comes it that your face is so beautiful, shining like the full moon -reflected in water, your form so stately? And whence the peace that -surrounds you? What is your noble tribe, and who your master? Here, in -this country, where each man struggles to find the Way, what is your -way?” - -And, glad at heart, the Perfect One answered: - -“Happy the solitude of him who is full of joy, who has seen the truth. -Happy he who in all the wide world has no ill-will, self-restrained and -guided, Happy—happiest is freedom from lusts and desires. And highest -is the bliss of freedom from the pride of the thought _I am I_. No -honourable tribe have I,—no Teacher. I go alone and content.” - -And the Brahman heard in great astonishment, for much as he had heard of -religion it was not this. And he said, hesitating: - -“And where, sir, are you bound?” And the World-Honoured replied: - -“I desire to set revolving the Wheel of the Excellent Law, and therefore -I go to the great and ancient city of Benares, to give light to them -that sit in darkness and to open the gate of true Immortality to men.” - -And when the Brahman Upaka heard this his pride was revolted and he was -angry that a man should assume to himself such mastership, and he -replied curtly: - -“Reverend person, your way lies onward,” and struck into the opposite -path, yet as he went, he stopped, proceeded, stopped again, lost in -thought, for there was that in the occurrence which startled him from -his equanimity. So the moment goes by us, and we do not know it! But the -Blessed One, proceeding quietly day by day, came at last to Benares, to -the Deer Park of Isipatana where now dwelt the five ascetics who had -scorned him. And there they sat practising the weary round of their -austerities, not knowing that the Perfect One who approached them had -discovered the way that leads from the world of sorrowful becoming and -the flowing stream of transiency into the world of happy being where all -is beheld as it is. - -For to the man who knows not the way all things flow and pass in -unreality and nothing abides; but the foot of him who has thus attained -is set on the Eternal and in That is no motion nor any change. - -So when they saw him coming the five ascetics were angry, and they said -to one another: - -“Friends, here comes the ascetic Gotama [using in contempt his family -name] he who eats rich food, who lives in self-indulgence and has given -up his quest. Let us show him no respect nor rise up to meet him, nor -take his alms-bowl nor cloak from him. Let us only give him a seat as we -would to any person, and he can sit down if he likes.” - -But the nearer the Exalted One came to the five the more did the majesty -of his presence precede him, and the less could they abide by their -resolution. Slowly they rose, and went forward, and one took the cloak -and alms-bowl—another brought a seat, a third brought water, and -accepting the water the Blessed One sat down and bathed his weary feet. - -And then they addressed him as “Friend” and “Gotama” but he replied: - -“It is not seemly, monks, that you should address Him who has thus -Attained as ‘Friend’ and ‘Gotama.’ For I am now the Enlightened. Open -your ears: I teach you the Law. If you will learn, the Truth shall meet -you face to face.” - -But, still in much doubt, they said: - -“If you were not able, friend Gotama, to attain full knowledge by -mortification of the body, is it likely you can attain it by -self-indulgence and a worldly life?” - -And thus replied the Blessed One: - -“Monks, I do not live in self-indulgence although I torture my body no -more. Nor have I forsaken my quest. Open your ears. Found is deliverance -from death and illusion!” - -And because the five still doubted, the Blessed One said to them: - -“Tell me, monks,—when we dwelt in the forest, did I ever before speak -to you in this manner?” - -And they said: - -“Sir, never.” - -And it is told in the ancient scriptures that the very Evening opened -their ears and heard. - -So, with the five about him, the Perfect One spoke the first words of -the Teaching of the Law, the first ever heard in this world,—and where -the last shall be spoken who can tell? But it is needful that all to -whom their happy Karma allows it should hear and ponder these words for -in them is all truth. Now this is the high teaching in the Deer Park of -Isipatana, as dusk came on and the shadows. - -And it is told in the ancient scriptures that the very evening appeared -to bow at the knees of the Exalted One—the World-Honoured, that she -might hear his word. Like a maiden she came, the stars the pearls about -her throat, the gathering dark her braided hair, the deepening vastness -of space her cloudy robe. For a crown had she the holy heavens where -dwell divine spirits. The Three Worlds were her body, her eyes were as -blue lotus blossoms opening to the moonlight, and her voice of stillness -as the distant murmur of bees. To worship and to hear the Perfect One -this lovely maiden came. - -And though our Lord spoke in the Pali tongue each man heard his own. And -thus said the Blessed One, the Tathagata, He who has thus Attained: - -“Monks, there are two extremes which he who would follow my attainment -must shun. The one is a life of pleasure devoted to desire and -enjoyments. That is base, ignoble, unworthy, unreal, and is the Path of -Destruction. The other is the life of self-mortification and torture. It -is gloomy, unworthy, unreal. It is nothing and leads to nothing. But -hear and be attentive, monks, for I have found the Middle Way which lies -between these two, the way which in a spiral of eight stages ascends the -Mount of Vision even to the summit where dwells the glory of the Peace. - -“This is the Noble Eightfold Path, and the stages in their order. Right -Comprehension. Doubts and wrong views and mere opinions must be laid -aside. The man must perceive the distinction between the Permanent and -the Transient. He must behold facts behind hypotheses. Realization of -the need of truth is the attitude for its reception. This is the first -stage. - -“Right Resolution. This is the will to attain, based on self-discipline -and the vision which has perceived that attainment of perfect knowledge -is possible. This is the second stage. - -“Right Speech. This is the first step in the practice of -self-discipline. Indiscretion, slander, abuse, and bitter words are -forbidden. Only such words must be uttered as are kind, pure, true. This -is the third stage. - -“Right Conduct. Deeds which are blameless, true, and noble. These only -must be done. Put away all thought of gain or reward here or hereafter, -for the motive is the deed. Retaliation is dead. Impulse cannot exist -with discipline. Deeds actuated by likes and dislikes are -forbidden,—let each action be guided by inward Law irrespective of whom -it concerns. Act only from this Law which is in its highest Love and -Pity, and very swiftly will come the insight to distinguish which deeds -are in harmony with the Law and which gainsay it,—and that blessedness -will follow which the doer has not thirsted to gain or garner. This is -the fourth stage. - -“Very difficult to climb are the two stages of Right Speech and Right -Conduct, but, when they are surmounted, fair and wide and noble is the -prospect seen from those heights, and very great self-mastery is gained. - -“Right Living. And this includes the right means of earning a livelihood -for there are means a man cannot follow and maintain his integrity and -purity. Let him take heed to avoid these dangerous circumstances, and -which they may be that man’s mind shall declare to him if he have -trodden the Four First Stages. Such a man cannot be in doubt. And so is -the learner become a Master. This is the Fifth stage. - -“Right Effort. Now, loving, wise, and enlightened, he apportions all his -strength to wise purpose, fully comprehending his deed and its aim. He -who has reached this noble stage does all, whether eating or drinking, -sleeping or waking, working or resting, in harmony with the great Law, -for in his obedience he is perfect, and the Law is his life, nor does he -need to consider longer than while a man in health need count his -heart-beat. And this is the Sixth Stage. - -“Right Meditation. This is the right state of a mind at peace, self, he -considers only the truth, and having utterly abandoned the thought of -self he is clear in perception, having slain illusion and stood face to -face with Reality as a man speaks with a friend. He is the Knower of -Truth. More, he _is_ the Truth, and this is the Seventh Stage. - -“Right Meditation. This the right state of a mind at peace. At peace -indeed, for what is left for grief? Nothing is here to wail, nothing but -what must quiet us. Doubt and fear, trouble and confusions are dead. -Groundless beliefs, false hopes and fears are forgotten, and in this -stage is the attainment of the Peace which passes understanding. This is -the Eighth Stage from which, having attained, a man cannot fall. - -“But, monks, you may ask, what is the cause from which springs the need -for the Noble Eightfold Path? It is this. Hear the Four Noble Truths. - -“Birth is the cause of suffering, for life is suffering, passing through -all the stages of grief from birth to death. This is the first Truth. -The cause of birth is the thirst for living, leading from birth to -birth, fed by the lust of the flesh, the lust of the eye, the pride of -life. This is the second Truth. - -“The cure of the cause of birth is the extinction of this thirst for -living by complete extinction of wrong desire, letting it go, expelling -it, giving it no room. This is the third Truth. - -“And the fourth Truth is the Noble Eightfold Path. These are the four -Truths. - -“So by the truth of suffering, monks, my eyes were opened to these -conceptions and judgment and vision were opened in me. Not by sacrifice -nor mortification nor prayer, but by that which a man has in himself is -the Way of Deliverance opened. And as long as I did not know this I had -not received enlightenment. But now have I attained, and deliverance is -secured, and henceforth I shall no more go out into birth and death. -Death has no more dominion over me.” - -This is the first Teaching and it was spoken in the Deer Park at -Isipatana,—and the five ascetics sat about to hear, and borne on these -great words, their eyes were opened and with joy they accepted the Law, -and the chief of them, Kondanna, since called “Kondanna the Knower,” -entreated the Lord that he would receive them as disciples, and in these -words he received them: - -“Draw near, monks, well preached is the Doctrine. Walk in purity to the -goal of the end of all suffering.” - -And further he taught them of the transiency and impermanence of all -earthly things and of the Truth that lies beyond when the world is -apprehended as it is, free of illusion, free of the fleeting -apprehensions of the senses, and knowing this, they entered into the -Peace. - -And when it was ended the darkness was deep about them and the night of -rest was come. - - - - - PART III - - - - - CHAPTER XIII - - -SO for a time the World-Honoured dwelt in the Deer Park of Isipatana, -and men came eagerly to hear him, for his teachings resembled none they -had heard as yet and delivered them from the yoke of priests in -teachings and beliefs which if they could not inwardly accept made them -very sorely afraid of the anger of the Gods and compelled much -ceremonial and expiation. - -But He, who has thus Attained, the Tathagata, taught them thus: - -“No priest, no God, can deliver a man. By himself is evil done, by -himself he endures the shame and pain. By himself and his own will and -struggle he becomes pure. There is none can save a man but himself—No, -none in heaven or earth. It is he himself who must walk the Way: The -Enlightened can but show it. Therefore where and how can a priest aid -you?” - -And this appeared to them a most wonderful doctrine, inspiring with -great courage and resolution, and looking upon each other they said: - -“If it be thus, and a man holds deliverance in the hollow of his hand, -it can be done. To-day, brother, let us take the first step.” - -And so the Exalted One taught them to break the fetter of the delusion -of self—the delusive belief that the individual self is real and -self-existent. For to abide contented in the prison of this apparent -self not looking forward to its expansion into the Universal self is the -shadow of egoism and egoism is the mother of sin. - -And he broke off them the fetter of the belief that outward -righteousness of conduct will deliver a man, or that safety lies in -rites and ceremonies, for truly a man can never say within himself, “I -have placated the Gods and may now go my way in peace.” - -Now at this time there was in the great city of Benares, a noble youth -named Yasas, son of a rich man, master of one of the city guilds, and on -this son his parents had lavished every good thing. He possessed a house -of cool shades for summer, and another for the season of the rains. And -his houses were full of delicately beautiful dancing girls, jewelled and -perfumed, and what pleasure was absent, whether of food or wines, or -music or any other?—None indeed, for the rich merchants dwell in luxury -resembling that of kings. - -And at first all this was good to him and he asked no more; but -fulfilled every desire on the instant. There are men so embruted that -this will content them until bodily power fails, but the noble youth -Yasas was not of these. - -And suddenly in the midst of his pleasures deep loathing fell upon him -and secret disgust because he had sounded the utmost of pleasure and no -more or better remained, and it was like vomit in his mouth, revolting -to his soul. - -And one night as he lay among his women, and they, abandoned to sleep, -surrounded him, lovely as maidens of Mount Sumeru, he leaned against his -silken cushions and the hall became hateful to him and he could no more -endure it, but rose softly and put on his gilded shoes and went out into -the midnight gardens where dripping dew impearled every leaf and blossom -and glittered in pure moonlight, and the cool and calm were excellent. -And he walked under the black and white light and dark of a long path by -trees whose carven leaves hung like sculptured stone in the stillness of -the air and their shadows flitted like dreams over his robes and face as -he went, meditating upon the unspeakable weariness and distaste that -filled him and the uncomforted wretchedness of youth that in all the -world can find no good. And he said aloud: - -“O my heart, how oppressive it is! O, my soul, the speechless weariness! -Who in all the world shall show me any good.” - -So, in his walking, he came to the gate of the garden and it stood wide -open and the porter lay drowned in sleep, his face hidden from the -moonlight, and there was none to see who came or went, and Yasas -wandered on through dewy ways and silver pools of moonlight, not knowing -where he went, having fled the house because he could no longer endure -his despair. And as he came at last to the Deer Park of Isipatana the -darkness began to thin for dawn. - -And so it was that the Lord had risen from sleep and walked beneath the -trees of Isipatana in meditation and he saw a young man coming, and in -the great stillness heard him say: - -“O my grief, how deep is my wretchedness,” and he pitied him, for he -himself had been a rich young man, and he knew his heart. - -So, taking his seat, the Blessed One said aloud: - -“Sir, you are weary, but I hold in my hand a life that is neither -grievous nor wretched. Sit down beside me and hear the Law. This -doctrine, Yasas, is not oppressive. This is not afflicting.” - -And Yasas seeing beneath the trees a young man of royal bearing and -beauty like to but surpassing his own, yet robed as a monk, was -startled. Nor could he refuse, and he took off his gilded shoes and -having saluted the stranger with courtesy sat down beside him, and in -the quiet of the coming dawn, the Blessed One spoke. And first he spoke -of the misery, worthlessness and ruin of lust, of the strong calm of -renunciation, of the high way of the Law, and as he heard, in place of -burning disgust there flowed into the heart of Yasas the refreshing -streams of wisdom, as when a man sets hot and travel-worn feet in the -coolness of a pellucid lake. And there was that fruit of former births -within the noble youth which drew him to high things, even as a pure -silken fabric is with ease dyed a noble colour. - -And the Lord saw this, and knowing his heart elate and ready he then set -before him the Four Noble Truths of Sorrow and the Noble Eightfold Path, -and the eyes of Yasas were opened and conquering joy possessed him, and -the sun rose within and without him in splendour, and it was day. - -Then Yasas arose and said: - -“It is impossible that I should return to my former life for I see it -now unreal and foolish, a tale told by a madman signifying nothing. Let -me receive from the Lord ordination and admission to the Order that I -may spend eternity in acquiring knowledge.” - -And the Blessed One answered: - -“Come, monk. The Doctrine is well taught. Lead henceforward a new life.” - -So he was received into the Order. - -And presently his father, the rich guild-master, came running, eagerly -asking whether the Exalted One had seen his son pass that way. And thus -he fell into talk with the Tathagata, (even with Him who has thus -Attained) and he too became ensnared by that great Presence and great -Doctrine as a bee with perfumed mogra blossoms, for sweet, sweet is the -Truth to them who are akin to it; and last he exclaimed: - -“Wonderful, great sir, most wonderful! This truly is showing the way to -the lost and setting a lamp in darkness. I take refuge in the Lord, the -Law, and the Assembly. May the Lord take me as a lay-disciple -henceforth, while my life lasts.” - -And he was accepted, and looked upon his son, now divested of jewels and -clad in the yellow robe with bared shoulder, and the Exalted One said to -him: - -“Is it possible, householder, that Yasas, the noble youth should return -to a worldly life of lusts and pleasure?” - -And he replied: - -“Sir, it is not possible. It is gain to Yasas the noble youth, that his -mind should be set free. Will the Exalted One consent this day to take -food with me, with Yasas beside him as a younger brother?” - -And the Buddha by silence gave his consent. So were these two freed from -the bonds of desire and entered into the Peace. For they knew the Truth, -and this was their desire. - - “From the unreal lead me to the real, - From darkness to light. - From death to immortality.” - -And of the light companions of Yasas, many, allured to the teaching by -his joy, heard and were glad and followed, and many more, too many to -tell, women as well as men (for the Blessed One welcomed women also, -regarding neither sex nor caste) sought the Deer Park of Isipatana and -followed the Law. - -And these are the commandments they accepted, and be it understood that -the first five only are binding upon laymen and women, but the whole ten -are binding on the Brotherhood, and they may not marry nor take upon -them the householder’s life while they are a part of the Order. - - 1. Thou shalt not destroy life. - - 2. Thou shalt not take what is not given. - - 3. Thou shalt abstain from unchastity. - - 4. Thou shalt not lie nor deceive. - - 5. Thou shalt abstain from intoxicating drinks. - - 6. Thou shalt eat temperately and not after noon. - - 7. Thou shalt not behold dancing, singing, music, or plays. - - 8. Thou shalt not wear garlands, perfumes, ornaments and - adornments. - - 9. Thou shalt not use high nor luxurious beds. - - 10. Thou shalt not accept gold and silver. - -And now, when sixty of the disciples had attained complete -enlightenment, it came into the mind of the Blessed One that the time -was come to send them forth into the world to spread the high Doctrine, -and he said to them: - -“See now!—You have passed the river and reached the shore of peace, and -for you birth and death are no more, being one with the Unchanging. Go -then through every country, teach those who have not heard. Make known -the Teaching, lovely in its origin, its progress, and most lovely in its -consummation. Make it known both in the spirit and the letter, Go!—each -one travelling by himself (But later they went two together) rescue and -receive. I too will go—for the work is begun.” - -But Yasas he would not send out into the world for his aged parents had -need of him in Benares. - -Then the sixty having in all reverence received his commands went forth, -for in those days books were not and each man was a book of the Law, and -the Lord himself went on to Gayasisa, followed by many who had been -ascetics. And great joy went with them and a shining peace, for like a -swelling wave exaltation lifted their souls so that each looking on the -other was glad. - -It was at Gayasisa that the Exalted One uttered the great Fire teaching. - -And the cause of it was this. As he and his disciples sat on the -Elephant Rock near Gaya, with the wide and pleasant valley of Rajagriha -outspread beneath them, a jungle fire broke out across the valley and -they watched it, and thus spoke the World-Honoured; drawing a lesson as -they looked. - -“Everything about and within us, brethren, is on fire, and how? The -senses are afire with passion, hate and illusion. The mind with its -perceptions and sensations is afire with passion, hate and illusion, -betrayed and deceived every way. Every approach by which a man beholds -and comes in contact with life is afire with passion and illusion, and -these all in turn supply fuel to the burning. And the wise and noble -disciple, perceiving this, is indifferent to the lies of the senses and -the sensations arising from them whether pleasant or unpleasant. He is -indifferent to mental perceptions whether pleasant or unpleasant. And -this indifference extinguishes the fire and cools its ashes and deprives -it of fuel and thus frees him from passion and illusion, and being free -he recognizes his freedom. He clings no more to the individual and -selfish self. Rebirth is destroyed, the life of pure duty and love is -lived, and the world has no more wherewith to tempt him.” - -And many heard and accepted the teaching and found peace, having seen -that behind this false world of illusion created by the senses lies the -true world of things as they are. - -And from Gaya, the World-Honoured, followed by his disciples, went -onward to the city of Rajagriha, the chief town of King Bimbisara, and -with him went Kassapa, a great disciple, and wise, who had been a -worshipper of the pure element of the sacrificial fire until he had -heard the teaching of the Buddha, and so great and wise was this man -that many of the people of Rajagriha doubted which was the Master and -which the disciple. But the Exalted One willing to honour the disciple -addressed him thus in presence of the King and people. - -“Welcome, great Master, welcome! Rightly have you distinguished Law, -winning the highest wisdom. And now, as a wealthy noble displays his -treasures to bring forgetfulness of sorrow to those who love beauty, so -do you!” - -And it is told that immediately Kassapa, composing himself into ecstasy, -was raised up in the air before the eyes of all and this wonderful sight -drew their eyes in adoration of so mighty a marvel, so that with -different mouths but in language one they magnified the Buddha, -exclaiming: - -“Let the World-Honoured be our teacher. We are his disciples.” - -And perceiving them eager to hear, he addressed them on the false self -the lying, that is nothing but claims all within and without as fuel for -its greed. - -Hear and be wise. - -“The mind, the thought and all the senses are subject to the law of life -and death, and, understanding the self and the transient things of which -it is compounded and how the thought and senses act, there is no room -left for this individual _I_ nor any ground for this _I_, for it is this -belief in _I_ which gives rise to all sorrows binding us as with cords -to the world of illusion. But when a wise man knows there is no such _I_ -and that it does not exist, the bonds are severed. - -“Of those who believe in this false _I_, some say it endures beyond -death some say it perishes. Grievous is the error of both. For if they -say this _I_ is perishable, then all the fruit of their striving -perishes and there is no hereafter, and who can call this deliverance? - -“And if they say this greedy _I_ is immortal, then in the midst of all -life and death in this world of illusion there is but one identity that -is not born and does not die—even this greedy _I_. And if the one -immortal thing is this greedy _I_ which arrogates all to itself then is -it the one thing in the whole Universe that is self-perfect, and there -is no need of high and noble deeds,—this greedy self is lord and master -of all, and what need to strive for what is already done? For if this -greedy _I_ is lasting and imperishable then can it never be changed. - -“But when a man has learned there is _no_ greedy _I_, that it does not -exist, that it can do nothing, is but an illusion, then, freed, he -passes on to the wider outlook, the nobler knowledge, and he passes on -also in other lives the same yet not the same, as the shoot springs from -the seed, and the seed is not the shoot, not one and yet not different. -Such is the birth of all that lives. Learn therefore that this _I_ does -not exist, and the illusion of it conceals That which Is.” - -So the World-Honoured, the Happy One, great and glad, addressed the King -and people, and very joyfully they heard, understanding that in the -egoism of the _I_ lives all curse, all ignorance. - -And the King became a lay follower and throughout his life was faithful -and many of the noble young men about him believed also, and many of the -people. - -It was here too, in happy Rajagriha, that the Perfect One, gained the -two greatest of his Arhats, his perfected saints, and thus it befell. - -On a day to be remembered, it so chanced that Assaji, a disciple, walked -in the streets, collecting alms of food in his bowl, and he walked in -the shade, in the yellow robe, one shoulder bare, composed and with -majesty, musing as he went. And he was thus observed by a young Brahman -of noble birth who was studying spiritual things in the city under a -teacher, and when he saw him the dignity of his serene presence moved -the heart of the Brahman Sariputta, and he thought: - -“Surely this is one who has already attained the way of purity! I will -go and ask him in whose name he has renounced the world and by what Law. -Not yet, for he is collecting alms, but presently.” - -Therefore he watched, and when the venerable Assaji had received food -from the householders he turned back, and Sariputta approached him with -a courteous salutation, which having concluded, he said: - -“Friend, your eyes are shining, your colour pure and clear. Great is -your composure. In whose name have you renounced the world and who is -your honourable Master?” - -“Friend, my master is the Son of the Sakya House, the descendant of -Kings; I am but a novice. As yet I cannot tell the great heights of the -Law, but in a few words I can give its spirit.” - -“Be it so, friend. Instruct me.” - -And musing a moment, Assaji said this: - -“The Perfected One teaches how existences apparently separate are -dependent upon One Cause, how they depend upon one another, their -apparent separateness springing from ignorance and illusion as its -cause, and how these existences can be ended and the Truth of Unity -appear. This is the teaching of the Son of the Sakyas.” - -And as he heard these words, suddenly their implications and how they -affect all within and without us and the whole Universe, flashed into -the clear vision of Sariputta, and he understood as a consequence: - -“Whatever is subject to the law of beginning that also is subject to the -law of decay, and how should the _I_ be excepted? There is but one -Unchanging, motionless and eternal.” - -And deeply moved, he said to Assaji: - -“If the teaching were nothing else but this you have at any rate -overpassed suffering. That which many ages have not seen is revealed to -us now.” - -And leaving Assaji, who pursued his way in peace, Sariputta hastened -with winged feet to his friend and fellow-student Moggalana, and -Moggalana seeing him cried out. - -“Your eyes are shining. Your colour is pure and clear. Have you then -found deliverance from death?” - -“I have found it. I have found it.” - -And standing there breathless he told him of Assaji and his words, and -on the great mind of Moggalana, strong in clear perception, flashed also -the truth of the nonentity of the greedy _I_, and unable to delay, -panting for the truth, they left the ascetic who taught them, and -hurried to the wood where the Perfect One taught sitting among his -disciples, and when he saw the two young Brahmans approach full of -eagerness and awe, he said to those about him. “Welcome these two, for -they shall be my greatest—the one unsurpassed for wisdom, the other for -supernormal power.” - -And he himself welcomed them with joy, seeing that they would stand -about him as bright stars about the moon. - -So when they had told him their case and heard his words, he said: - -“Come, monks, the Doctrine is well taught! Lead henceforward the pure -life for the extinction of suffering,” and thus received them to be his -own. - -And shortly after this he founded the Sangha, the Brotherhood formally, -and drew up the first code for its governance. - -And the number of his followers grew and increased mightily, for not -only the people but many of the noble youths of the Kingdom of Maghada -joined themselves to this most noble young man, the Son of the Sakyas, -so much so that some of the people were angry and said: - -“The ascetic Gotama is come to bring childlessness and widowhood and the -decay of families,” and they made a verse that was repeated in the -streets: - - “The great monk has come through the wood-ways: - he sits on the hill, - And whom will he steal from us next, - for he takes whom he will?” - -And his disciples hearing this verse went to the Exalted One and -repeated it, dwelling on the anger of some of the people. But the -Perfect One smiled, for the young monks were angry. - -“Seven days will this excitement last, monks, and for that time only. -But if they taunt you with that verse, reply with this: - - “The heroes, the Perfect Ones, lead by the Truth:— - and who calls it amiss? - If the Buddha persuades by the truth, will ye - blame him for this?” - -And the disciples smiled also and were content, and in seven days it was -forgotten, and still the great and lowly flocked to hear. - -Now of the people who flocked to him many desired signs and wonders that -so they might be convinced of the truth, but these were not given in -that manner and the Blessed One forbade his disciples to exalt -themselves thus. For there is nothing but the taintless beauty of Law -throughout the worlds, and the wise know there is no miracle at all, but -only a higher law, not known to the ignorant, which in its action -appears to them strange and a miracle. Yet did our Lord teach that for -the instructed there are the powers, since to them in their higher -consciousness the bonds of time and space and form exist no more. But it -is useless and perilous to expose these mysteries before the ignorant -who can but see in them the breaking of the law, and see it either with -fear or greed. Therefore he taught that those who have attained should -be wise and silent in knowledge where the occasion does not demand -speech or action, and very rarely can they be demanded, for each stage -has its own knowledge and cannot rise to the knowledge of a -consciousness above its own. Hence all this foolish talk of miracle and -the like. But for those who know even in part the fetters are -broken:—the binding fetters of form, time and space. And of such a case -the Lord told this story, while he rested at one time at Jetavana: - -“There was a faithful, noble, joyful disciple who desired to hear again -the words of Him who has thus Attained, and he came in the evening to -the river Aciravati, hoping to cross by the ferry. But so it was that -the boatman had himself gone to hear the great words and there was no -ferry. Then, joyful in meditating on the Light, and lost of all else, -that faithful disciple walked on the water of the river, and his feet -made no holes in the water, and he went as if on dry land. But suddenly -in the middle of the river he saw waves, and his joy sank and his feet -with it, for fear entered his soul and fear is a fetter of the world of -form, so that he immediately became subject to it. But again he -strengthened his inmost self in meditation on the Enlightened One, and -again he walked on the water and so came to Jetavana and saluted the -Blessed One, and took his seat respectfully beside him, and the Lord -asked: ‘Disciple, did you come with little fatigue by the road? Have you -lacked for food?’ And he replied: - -“Lord, in my joyful meditation I received support so that I walked on -the water and did not sink, and thus have I come to Jetavana as though I -walked on dry land.” - -And the Lord said: “So also has it been in past lives.” - -For he taught that though there are times and seasons for the powers to -be manifested to the ignorant, they are very few. - - - - - CHAPTER XIV - - -NOW while the Perfect One dwelt by Rajagriha there came to him a message -from Kapila, from his father, the Maharaja Suddhodana, and it said this: - -“My son, tidings have reached me of great things concerning you and the -fulfilment of prophecies. But of these I will not speak for it is -fitting that I should hear them from your own lips. But this I have to -say: Is it not just and right that I should see my son before I die? -Come to me.” - -And when this reached the Enlightened One it was impossible that he -should doubt or hesitate, for who had more right to call upon him? And -so, preparing himself for the journey on foot with certain of his -disciples, once more he set his face to Kapila looking toward the -mountains. - -And many things filled his heart, of memory and of affection, but all -now controlled and guided by divine knowledge and certitude so that he -went surrounded by peace and glad in that he carried a great gift to his -father exceeding all gold, all jewels of all kings, if so it could be -received, repaying thus the tenderness which had guarded his youth. - -And when the Maharaja and the people of Kapila heard he would come, from -that day forth they watched the ways to the city that they might with -due eagerness and joy welcome the great return of their Prince. For they -said proudly: - -“Our Prince who left us to seek enlightenment has now found it, and -gloriously returns!” and they thought: - -“To what kingdom has the like happened?” - -So journeying on foot, the Blessed One, crowned with the Ten -Perfections, at last approached Kapila, and those who were the far -outposts of the watch ran back to the next and those to the next until -it reached the city crying: - -“The Prince comes! The Prince comes!” - -And the Maharaja having prepared himself, surrounded by his lords and -all the neighbouring nobility, went forth along the flower-strewn ways -(for the people hurried with flowers and banners and perfumes) to meet -the great guest. And the heart of the Maharaja was hot within him and -exulted, thinking: - -“He returns and the clouds are past and the sun of his glory drowns all -in its brightness, and my good days are come again.” - -So they paused in the principal street of the town and there waited in -the shade, with banners and flowers making gay the blue air about them. - -Then at long last moving through the streets, followed by two others, -the Maharaja and his nobles saw a young monk clad in the yellow robe, -with one shoulder bared, who in his hands carried an alms-bowl, and at -each house door stopped and silently tendered the bowl, receiving with -majesty what was given, and passing on with patience when it was -refused. And it was his son. - -Then shame and love and anger contended in the heart of the Maharaja and -tore him like a whirlwind among the leaves of a tree, and he clenched -his robe across his breast and cried out aloud to Siddhartha: - -“I am put to shame—to horrible shame. My son a beggar! Our race is -beaten to the earth with shame.” - -And standing calmly before the angry Maharaja the Blessed One after due -salutation lifted his eyes and replied: - -“Maharaj, this is the custom of our race.” - -“This horrible thing is not so. Not one of our ancestors has ever begged -his bread.” - -“Maharaj, you and your high race claim descent from kings,—but my -descent is far otherwise. It is from the Buddhas of ancient days, and as -they have done, begging their food from the charitable, so do I, nor can -I otherwise.” - -But seeing his father still in pain from anger and sorrow, the Perfected -One spoke thus: - -“Do I not know that the King’s heart bleeds with love and memory, and -that for his son’s sake he adds grief to grief? But now let these -earthly bonds of love be instantly unloosened and utterly destroyed, for -there are greater and higher. Ceasing from thought of such love, let the -King’s mind receive from me such spiritual food as no son has yet -offered to father, a gift most beautiful and wonderful.” - -So leading the King by the hand they went together to the palace, the -mind of the Maharaja quieted and subdued as after a storm the billows -sink to rest. - -And within the palace the Perfected One looked for Another, but she was -not there, for her very life beat against her body in agony, -remembering, remembering, and she said in her heart: - -“I will not go. I cannot go. If I am of any value in his eyes, I, the -mother of his son, he will come to me. I cannot go to him.” - -So, when a little time had passed, the Perfected One arose, and attended -by the two mightiest of his disciples and followed by the Maharaja went -to the Palace of his wife, and as he went, he said: - -“Monks, if this lady should embrace me, do not hinder her, though it be -against the rule.” - -And pacing silently beside him, the two comprehended the wisdom and -compassion of the Lord, bowing their heads. - -And they entered the hall where the Princess stood unveiled, the glory -of her hair shorn, clad in a coarse robe of yellow resembling his own, -and divested of all jewels and splendours, and she stood like the marble -image of a woman as he entered, pale in the shadows. - -Then, seeing him, suddenly love and manifold anguish broke in a freshet -in her heart as when the melting snows fill Rohini until she floods her -banks; and pride and love, each stabbed to the heart, strove within her, -and with piteous eyes she looked upon her Lord once so near and now so -far, as he stood calmly regarding her with a look she could not -understand, and love had the victory, and she ran to him and falling on -the ground laid her face upon his feet and embraced them weeping most -bitterly. - -And there was silence, none hindering or speaking, and he looked down -upon her. - -So she lay. - -But after awhile remembrance returned to her and his silence and the -distance wide as heaven and earth between them, and she rose with -majesty and withdrew herself to one side and stood with bowed head while -the Maharaja declared to the Perfected One her griefs and patience and -mortifications so that she might resemble him, abjuring her bed for a -mat laid upon the ground, and the feasts of the palace for one poor meal -a day, and much more. And the Prince heard and speaking slowly, still -with his eyes upon her, said: - -“This is true. Great also was the virtue of this high lady, the mother -of Rahula, virtue in a former life which I remember and she too will -remember one day with gladness. Lady, mother of my son, the way that I -have opened is open for you also. Come and hear.” - -And with his eyes upon her to the last he turned and went away. - -So that evening, seated by the bank of Rohini, the Perfect One taught -the Way before his own people, and they crowded to hear; and this high -lady seated, veiled so that none might see her hidden eyes, heard also, -and as she listened, illusion fell from her; she perceived the -Unchanging, the Formless, the Beautiful, and the illusory forms of this -world and the delusion of time fell from her also, and she beheld her -love no longer past and done with, but eternal as the eternity of the -Self that alone endures, and the imprisoning self which alone can suffer -died within her and left her enfranchised, and inward light shone upon -her and she knew the truth. - -So also was it with the Maharaja and the Maharani Prajapati and many -more. - -But on the next day the Princess Yashodara called to her son Rahula and -dressed him in his best until he shone bright and beautiful as a star, -and she laid her cheek against his, saying: - -“Go now, beloved, and seek your father and ask for your inheritance.” - -And he answered: - -“Mother, I know of no father but the Maharaja. What father? And why -should he withhold my inheritance?” - -And she said: “Go and ask. But first see, that you may know him.” - -She led the boy to the window and pointed. - -“That monk, clothed in the yellow robe, he whose face shines like the -sun in its strength, is your father. And he has great wealth—riches, -not to be told in words. Go, son, and demand your inheritance.” - -And the boy went, wondering and desiring, and in the garden he ran -quickly and catching the robe of the Blessed One, he said: - -“My father, how happy I am to be near you. O day of gladness,” and tears -of joy overflowed his eyes, seeing his father so great and beautiful. -But to test him, the Blessed One was silent, pacing toward the Nyagrodha -grove, and still the child followed, entreating for his inheritance. - -Then when they reached the grove, the Perfected One turned smiling to -Sariputta the great disciple, and he said: - -“Monk, what think you? For worldly wealth perishes, but this remains. -Shall I make my son heir to the Greatest? Let us admit him to the -Order.” - -And it was done, and the heart of the Princess sang within her for -bliss, and henceforward the boy trod the way of Peace. - -So leaving joy and tranquillity behind him and measureless content in -the soul of Yashodara, the Blessed One returned to Shravasti on the -river Rapti and there a rich merchant, Anathapindika, gave to the Order -a pleasant grove named Jetavana, and a monastery, and there during the -rains our Lord dwelt and many of his teachings and discourses were -spoken at Jetavana. - -And this was the manner of his life. - -The Blessed One would rise early in the morning, and that some one of -his followers might gain merit he accepted service, and water was -brought to him for ablution, and having performed this he would sit -alone until it was time to go and beg his food. Then he would put on his -tunic, girdle, and robe, and taking his bowl would enter the village or -town for alms. Sometimes alone, sometimes with other monks, many of them -men of great and noble birth. And it seemed that gentle breezes cleared -the air for him and clouds let fall rain to lay the dust, and where he -placed his foot the way was even and pleasant and flowers blossomed. And -it appeared to those who saw, that rays of radiance surrounded his -person, since he possessed the attributes of that true world which -encompasses the illusions of the false world perceived by the senses. - -By all these tokens and more did the people know who approached, and -they said to each other: - -“Bhagavat—the Blessed One—has now entered for alms,” and robed in -their best, with perfumes, flowers, and such offerings as they could -give, they came into the street. There, having paid their homage, some -would implore him: - -“Reverend sir, let us feed ten monks,” and some, “Let us feed twenty,” -and the rich “Let us feed a hundred.” And the most fortunate would take -the bowl of the Blessed One and fill it with food. - -When he had finished his meal, the Blessed One considering what was -suited to the minds of those who listened, would so teach them the Law -that many would attain to the fruit of knowledge in its different -degrees, and some in the highest—that of a clear perception in -saintship,—and having thus given his good gifts to the multitude he -would rise and return to the quiet monastery. - -On his arrival there he sat in a pavilion shaded from the sun, on an -excellent Buddha-mat which had been spread for him, and there waited for -the monks to finish their meal, and when this was done he entered his -chamber and bathed his feet from the dust of travel. - -Then, standing, he exhorted the assembly of monks, saying: - -“Monks, diligently work out your salvation, for not often is a -Buddha—an Enlightened One—seen in the world—not often is it possible -thus to hear the Law. And if even an animal can keep the Precepts, how -much more a man.” - -And at this point some would ask the Blessed One for exercises in -meditation and to each he assigned what suited best their characters. -And then all did obeisance to the Perfect One, and dispersed to the -places where they were in the habit of spending the night or day, some -to the forest, some to the foot of trees, some, in meditation, to the -heavenly places. - -And the Blessed One, then entering his chamber, would, if wearied, lie -down for awhile, not sleeping but mindful and conscious and on his right -side, as a lion takes his repose. And when refreshed he rose, and sent -his gaze through the world (for to the Illuminated this is possible), to -see who it was possible he might aid. - -And after this, the people of the village or town near which he might be -dwelling assembled, again in their best robes, and he, approaching with -majesty, took his seat on the Buddha-mat in the little audience hall, -and declared the doctrine to his hearers who sat before him rapt in -hearing. - -And when they had made obeisance and departed it was the custom of the -Perfected One to bathe himself, and after that to assume his tunic and -girdle, and throwing his robe over his right shoulder to go into his -chamber and there fall into deep meditation, and after that was the rest -of the day given to the monks who assembled, coming from here, there, -and everywhere, to question the Blessed Lord and ask his instructions or -plead for a sermon and all this he very gladly gave, so consuming the -first watch of the night. - -And during the middle watch of the night he would commune with the -blessed spirits of the Universe, they drawing very near him in the true -accord. - -And the last watch of the night he divided into three parts, and weary -with much sitting he paced up and down considering many things, and in -the second part would enter his chamber and rest, and in the third, -seated, send the diamond-clear ray of his perception through the world -that he might commune with any soul who needed that communion. - -And thus were spent the days of him who had attained the _Paramitas_, -the Ten Perfections. - -And if there be any who would know of the ten, these are they. - -Almsgiving, morality, long-suffering, manliness, meditation, mystic -insight, resolution, strength, knowledge, and skill in the choice of -means. - -In all these was our Lord perfected. And above even these in Love. For -hear the teaching of the Lord: - -“As a mother, even at the risk of her own life, protects her son, her -only son, so let the disciple cultivate love without measure toward all -beings. Let him cultivate toward the whole world above, below, around, a -heart of love unstinted, unmixed with differing or opposing interests. -And let a man maintain this mindful love whether he stands, walks, sits -or lies. For in all the world this state of heart is best.” - -For the Lord, the Blessed One, taught that this love must increase until -the wide Universe is suffused with its radiance. - -“Our mind shall not waver. No evil speech will we utter. Tender and -compassionate will we abide, loving, void of malice. And with rays of -love shall we suffuse all that is, even with love grown great and -measureless.” - -And because of this high teaching many men and women attained to -Arhatship, becoming perfected saints, seeing things as they are in -themselves and not according to their illusory appearances in this world -of illusion,—and they made great songs of triumph and victory, saying -that when the Hindrances are removed from a man he is as one set free -from debt, imprisonment, and slavery. - -“For when the five Hindrances are put away within him, he is a free man -and secure, and gladness springs up within him, and joy, and so -rejoicing all his frame becomes at ease, and in that peace his heart is -stayed.” - -And again, this song of Right Rapture. - - “It is in very bliss we dwell, we who hate not those who hate us: - Among men full of hate we dwell, who are void of hate. - It is in very bliss we dwell, we in health among the ailing. - Among men weary and sick, we continue well. - It is in very bliss we dwell, we, free from care among the careworn. - Among men tortured with unrest, we are calm. - It is in very bliss we dwell, we who have no hindrances. - We have become feeders on joy, like to the shining Gods.” - -“The shining Gods.” What then are these Gods and Shining Ones? Thus have -I heard. - -Surely the Gods are they who having acquired mighty merit by great good -deeds reign and shine for ages until the power of their good deeds is -exhausted. For they knew not the Nirvana and the disintegration of the -false self, and so desired Paradise as their reward, and Paradise they -have. But though it last for ages, when the power of their good deeds is -exhausted then they too must enter again by the gate of birth and humbly -learn to extinguish all desire, even though it be the desire of Heaven, -and to know that the greedy _I_ which desired these things is -non-existent, until they too, treading the Noble Eightfold Path, enter -upon the highest wisdom and attain to the Nirvana, the Peace, for this -alone is that comprehension which beholds the heavens and hells as -pictures, as illusions, as nothing,—and whoso possesses it sits above -manhood and Godhead alike, having utterly attained. - -Thus it must be when ignorance is dead and wisdom made perfect, for the -vain shows of ignorance are dispersed in clear perception of the things -that are true and eternal. - -When the wise man by earnestness has driven vanity far away, he has -climbed the terraced heights of wisdom, and, care-free, looks down upon -the illusory world, the careworn crowd, as he who standing upon a -mountain top watches serenely the toilers in the plain. - -And a man must have what he desires, be it the Paradises that pass, or -the Peace that is eternal. - - - - - CHAPTER XV - - -THUS have I heard. - -Now persons of all castes, high and low, women as well as men, sought -the teachings of the Lord—and he received all with courtesy and -gladness, for he said: - -“There is no caste in blood and tears.” - -So they brought him their griefs and questionings. And very strange to -them did it seem to behold a great Prince surrounded by young men of the -noble families who each and all had thrown off the Hindrances of the -illusory world and forsaking all had followed the Truth. - -But when they themselves had seen the light no longer did it appear -strange, for who will stay to watch a fragment of broken glass flash in -the sun, when before him pulse the great lights of a royal jewel, -brother of the sun and stars. - -And about this time the beautiful harlot of Vaisali, the Lady Amra, -lovely as the divine Shri rising from the ocean, heard that a great Lord -of Wisdom was come to Vaisali, and she offered him the use of her Garden -of Mangoes outside the city that he might rest in the delicious shade of -her trees and in the little pavilion where she took her pleasure, for -she was rich in gold and jewels and resembled a great Princess in pride -and beauty. But she did not herself think to see him, for the joy of -life held her as the nectar of flowers holds the clinging bee, making -his wings heavy so that he scarce can fly. - -But her steward came to her, saying: - -“O auspicious lady, I know not how it is, but all the nobles and people -are afoot, making their way to the Garden of Mangoes, and when I asked -the reason they replied: - -“It is because of the man who rests there. There is none like him—none! -And he is the son of a King and has forsaken his kingdom that he may -find a greater.” - -And she leaped to her feet laughing, ever ready for some new sight, -saying: - -“Is it so? Then make ready my vehicle and I will go with Subaddha to see -the man.” - -And they harnessed her velvet-white oxen with tassels of gold to her -gilded car, and she took her place with the lady Subaddha at her feet -and a golden canopy above her head, shining like the moon in her glory, -and she went as a queen, casting proud glances about her. - -Now it was so early in the day that folk were busied with their labours -and the nobles were yet sleeping and the way was clear before her, and -the oxen trod quietly between the neem trees and fan palms until she -came to the gate of her Garden of Mangoes, and there they halted in -young sunlight and the dew of dawn. And a man stood by the gate as -though he guarded it, and he was robed in yellow with one arm and -shoulder bare, and when she would have entered he stretched out his arm -and forbade her, saying: - -“Lady, being such a woman as you are, how is it seemly that you should -enter this garden? Return whence you came.” - -And the blood fell away from her face and left her pale at that saying, -for she had lived all her life like a queen, and now it seemed that -scorn and the end were come upon her, and her beauty nothing though she -shone like a night of moon and stars in her woven webs of gold. And -silence fell upon her as she looked upon this noble young man serene and -beautiful, who regarded her not, nor could she say, “The garden is -mine,” for she was afraid. - -So then, between the feathering palms and the bamboo leaves that floated -on still air, came another man, also clothed in the yellow robe, but -walking like a Prince, and he said softly to the other: - -“Stay her not, brother Yasas, for our Master would look upon her beauty. -Descend, Lady, and follow.” - -And a little comforted at his saying she descended from beneath the -canopy and followed through the palms and the mango trees that were her -own and now seemed not hers. And there was great quiet, for the monk -said no word and the leaves forbore to stir and not a cricket chirped -and the sun was very early and dewy in the green ways. And she thought: - -“What shall I see? For kings and princes have feared my beauty and I -mocked them. And if he be wise, yet have the stern ascetics of the -forests—those whose power the very Gods dreaded,—been seduced from -their wisdom by the nymphs of Heaven. They have gone utterly astray, and -very certainly I am beautiful as Menaka or Urvasi.” - -And, now they turned into a green way beside the still pool where the -lotuses bloomed, and it was cool and dim with a deep shade of trees, for -they let down pillared stems to root again in earth and make a forest -temple that scarcely a ray might pierce. And within the shade was One -seated with folded hands and feet and behind his head a raying light -that shone like the midnight moon, and, lost in calm, he looked out into -the worlds. - -And the man beside her fell on his knees and hid his face. - -Not for me, O, not for me, least of all the disciples is it meet that I -should tell of this or of the similitude of the Blessed One—the very -wise, the passionless, the desireless Lord in the eyes of such as loved -him. Only this I know, that the woman stood amazed, forgetting her -beauty, forgetting herself, forgetting all in the Three Worlds but only -that One. And the rock crystal that was her heart melted within her and -flowed away in a river of tears: nor could she stay her feet, but -slowly, very slowly, she approached and before his feet she fell and -laid her face on the earth. - -Now after awhile the Exalted One commanded her to rise and be seated, -and he incited and gladdened her with high discourse so that she could -no longer fear but only love in hearing these great words with ears that -drank them as the parched earth yearns for the rains. And if it be asked -how a woman of evil life should thus be honoured, should thus harken -with love and understanding, I tell this thing. - -Many lives ago was there a deep forest where beasts and birds dwelt and -nourished their young in peace, but one day a wind blew and brought on -its wings a great fire. And none had pity on the beasts and birds but -one pheasant, glorious of plumage, and this, caring nothing for her own -life, plunged into a stream of pure water, and flying upward shook the -drops from her feathers on the flames. Therefore Indra, King of the -Gods, seeing said: - -“Foolish bird! and what can this do? You weary yourself in vain! This is -a deed for the great and not for a little bird!” - -And she: “You are Indra, King of Heaven, and with a wish you could -quench this fire, yet do not. But as for me while it burns I have no -time for words.” - -And again she flew against the fire, sprinkling water. And the Great God -blew with his breath, extinguishing the fire, but the pheasant had -perished. Now in that former life was the Lady Amra that bird, and -because the fruit of a high deed can never perish so, passing through -many lives, she attained at last to lie at the feet of the Blessed One. -Just and perfect is the Law. - -So, seated, at his feet, she received the Heart of Wisdom and accepted -the first noble Truth, the Truth of suffering. And when the Exalted One -judged that she could receive no more that day, he dismissed her, and -she bowed at his feet and said this: - -“O, may the Lord in deep compassion do me the honour of eating at my -house to-morrow.” - -And all assembled thought this could not be, but the Blessed One gave by -silence his consent, and circling reverently about him three times she -departed glad of heart, and the people made way for one so honoured. - -Now the nobles of Vaisali had come out to meet the World-Honoured and -they were on the road, and Amra in the dancing joy of her heart drove up -against them, axle to axle, and they said angrily. - -“How is it, Amra, that you, being such a one, drive up against us?” - -And she cried aloud. - -“Noble persons, I have bidden the Exalted One for tomorrow’s meal, and -he comes—he comes!” - -And they halted amazed, and said: - -“Sell us the honour of his company for great weights of gold.” - -And she, glowing with joy. - -“Noble persons, were you to give me Vaisali and all its subject -territories yet would I not give up this honourable meal.” - -And the angry nobles cast up their hands, crying. - -“We are outdone by this mango-girl! We are out-reached by this -mango-girl.” - -And in anger they proceeded to the garden and went in before the Lord -where he sat surrounded with calm, and they said: - -“May the Exalted One do us the honour of taking his meal together with -his disciples at one house to-morrow?” - -But he replied: - -“Noble persons, I have promised to eat with the Lady Amra.” - -And again they threw up their hands exclaiming: - -“We are outdone by this mango-girl. Great shame to us is this!” - -And the Lord Buddha robed himself early in the morning and took his -begging bowl and his disciples followed, and he went to the Street of -Flowers, and Amra set sweet milk-rice and cakes before the Lord and his -followers and she herself attended upon them in great humility and they -ate the food they had not thought to eat, and when it was eaten, she sat -lowly by his side and folding her hands, said: - -“Holy One, I present this house to the Order. Accept it, if it be your -will.” - -And the Blessed One accepted the gift, seeing the heart that made it, -and after inciting and gladdening her with high discourse, he rose and -went his way. - -And in merciful deeds and right living this lady grew, and the Heart of -Wisdom strengthened in her, and in this very life she became a perfected -saint—a great Arhat—and entered the Nirvana—the Peace. For, as the -lotus flowers do not grow on dry land but spring from black and watery -mud, so even by the strength of her passion and sin and the deeps of -experience she reached the heights. And she it was who made The Psalm of -Old Age, and smiled in its making. - - “Glossy and black as the down of the bee my curls once clustered. - They, with the waste of years, are liker to hemp or to bark-cloth, - Such and not otherwise, runneth the rune of the Soothsayer. - - Lovely the lines of my ears as the delicate work of the goldsmith. - They, with the waste of years, are seamed with wrinkles and pendent. - Such and not otherwise runneth the rune of the Soothsayer. - - Full and lovely in rounding rose of old the small breasts of me. - They, with the waste of the years, droop sunken as skins without water. - So and not otherwise runneth the rune of the Soothsayer. - - Such hath this body been. Now age-weary, weak and unsightly, - Home of manifold ills: old house whence the mortar is dropping - So and not otherwise runneth the rune of the Soothsayer.”[4] - ------ - -[4] Translated by C. F. Rhys Davids. - ------ - -And inasmuch as the Sister thus discerned impermanance in all phenomena, -knowing the world we see is but the creation of our senses, she, making -clear her insight, attained, leaving behind her all fear and grief. For -who shall measure the bounds and deeps and height and length of that -wisdom that is one with Love? - -Hear also the story of the very wise and glad and gay Lady Visakha—that -pillar of the Order, who abiding in the world as a great lady of riches -yet gave her heart to wisdom and the Law of the Perfect One, for open is -the way to all. - -She was daughter to a great man, Balamitra, and was a young maiden in -her father’s house, when a Brahman commissioned by the Treasurer Migara -to choose a wife for his son came that way, and when he arrived he saw -Visakha and other girls going into the wood in search of amusement, and -he watched them idly. - -Now the other girls were frivolous, running, skipping, whirling about -and singing, but Visakha walked quietly with them, observing all and -saying little. And when they came to the tank the others carelessly -stripped themselves and began to play in the clear water. But Visakha -lifted her clothes by degrees as she entered and by degrees lowered them -as she came out, careful and modest in her conduct. And, after this, -food was distributed, and the other girls ate hurriedly and greedily and -then gave the remnants to their attendants. But Visakha gave food first -to those who served her, and then ate temperately herself. - -And the Brahman, still watching, saw that as the girls returned there -was water across the path and the others took off their shoes and waded, -but Visakha remained shod, and when they came to a wood she kept her -sunshade up though the others had lowered theirs. - -And there the Brahman came up with her, in much astonishment and -questioned her, and seeing him to be a holy and dignified person she -replied with respectful courtesy. And thus he said: - -“Dear girl, whose daughter are you?” - -“Sir, I am the daughter of Balamitra.” - -“Dear girl, be not angry if I question you.” - -“While those girls were skipping, dancing and twirling, with other -unseemly manners, you walked quietly; why, dear girl?” - -“Because, great sir, all girls are their parents’ merchandise. If in -leaping and twirling I were to injure myself, I must be kept by my -parents while I live, for none would woo me.” - -“Good, dear girl. I understand. Now, in entering the water your -companions stripped themselves but you went clothed and modest. And -why?” - -“O uncle, maidens must be shame-faced. It is not well for them to be -seen unclothed.” - -“Dear girl, there was none to see.” - -“Uncle, you saw.” - -“Good, dear girl. And again, the others neglected their attendants, but -you fed yours first. And why?” - -“For this reason, uncle; we have easy days and feastful; they, hard work -always.” - -“Good, dear girl. And why in wading through the water did you keep your -shoes on?” - -“Because in water one cannot see where one plants one’s feet. I would -not cut mine!” - -“And in the wood, dear girl, you kept your sunshade open. Why? For then -there was shade from the trees?” - -“But also, uncle, the droppings of birds, the malice of the monkeys -letting fall unpleasant fragments, the falling of leaves and twigs. In -the open this seldom happens; in a wood often.” - -So full of delight at her good sense, the Brahman went to her parents, -and asked her in marriage for the son of Migara. And he said: - -“This girl will make a noble wife and a great lady, for she is full of -thought for others and wise with the very wisdom of the Law. Give her to -the son of Migara.” - -And it was granted and they sent her to her husband in the city of -Savatthi. Now Visakha was one who followed the Enlightened One with all -her wise heart, but it was not so with Migara, her husband’s father, nor -yet with his household. But she gratified their eyes for they demanded -the Five Beauties in a daughter of the House, and these five she richly -possessed namely, beauty of hair, beauty of flesh, beauty of bone, -beauty of skin, and beauty of youth. - -And beauty of hair is when the hair resembles a peacock’s tail, falling -to the end of the tunic where it curls upward. Beauty of flesh, when the -lips resemble a bright red gourd. Beauty of bone, when the teeth gleam -between the rosy lips like cut mother-of-pearl, with even division. -Beauty of skin, when without the application of any cosmetic it is -smooth as a lotus-wreath and white as Kanikara flowers. Beauty of youth -is the endurance of the gaiety and freshness of youth after many -child-births. All these had Visakha, and yet another, for her voice was -sweeter than music, like the silver sounding of a little gong. And on -parting her father presented her with a magnificent jewel adornment -known as the Great Creeper Parure, and a part of it consisted of a -peacock with five hundred feathers of red gold in each wing, the beak of -coral, the eyes of jewels and likewise the neck and tail-feathers. And -on Visakha’s head it resembled a peacock perched on a height, and it -gave forth music and appeared to be real. - -But when she was established in her new home she found that Migara, her -father-in-law, was a follower of the naked ascetics, and they and he -cast scorn on the Perfect One, and this disturbed her much, and the -ascetics said to Migara: - -“O householder, you have introduced into your family an arrant -misfortune breeder, a disciple of the monk Gotama. Expel her instantly.” - -“And that is not easy!” thought Migara, “for she comes of a great -family,—But I will take measures.” - -So he sat down and began to eat sweet rice-milk from a golden bowl, and -Visakha stood before him, dutifully fanning him. And a holy mendicant -entered with his begging bowl for alms, but Migara made as though he did -not see him, and ate on, keeping his head down. - -“Pass on, reverend sir!” said Visakha with courtesy. “My father is -eating stale food—it would not be agreeable to you.” - -And when she said this, Migara leaped to his feet and cried: - -“Take away this food and drive the girl from the house. To think the -slut should accuse _Me_ of eating stale food, and at a time of -festival!” - -“Father!” said Visakha, with composed serenity. “I shall not easily -leave the house. For I am no harlot picked up at some river bathing -place, but a great lady. And my father foresaw such a case, and when I -left commanded eight householders of this town to investigate any charge -brought against me. Summon them now.” - -And Migara agreed joyfully, knowing what they must adjudge to such -insolence. - -Then they came—eight grave and wise men, and the story was told. And -when it was heard: - -“Dear girl,” said the eldest householder, “is it as he says?” - -“That is not as _I_ say! For when my father-in-law ignored the monk I -said ‘He is eating stale fare.’ And I meant this—He is uselessly -consuming the merit acquired in a former life instead of making fresh. -Now, what fault was that?” - -“None, dear girl. Our daughter speaks justly. Why are you angry with -her, sir?” - -“Sirs, granted that was no fault,—But when she came to us her mother -gave her ten admonitions of a hidden meaning, and I dislike them. First: -‘The indoor fire is not to be taken out of doors.’ Now you know it is -the friendly custom to send fire to our neighbours.” - -“Is it as he says, dear girl?” - -“Good sirs, this is the meaning: ‘If you notice any fault in any of your -new family, never tell it outside the house. For there is no worse fire -than this.’ Was this a fault in me?” - -And Migara was ashamed and said: - -“Sirs, I grant this. But she was also instructed thus: ‘Outdoor fire -must not be brought indoors.’ It is the custom to accept fire if ours -should go out, and therefore this was an unseemly instruction.” - -And seated in a row and consulting, the householders appointed their -eldest to answer. - -“Is it as he says, dear girl?” - -“No, good sirs. The meaning is—‘If any outside the house speak ill of -any within, never repeat it within doors. For there is no fire like the -tongue.” - -“Well and good, dear girl. And the rest?” - -And she repeated. - -“I was instructed. ‘Give to him who gives and also to him who does not -give,’ and this means ‘Be liberal to needy relatives and friends whether -they can repay you or no.’ And again: ‘Sit happily.’ And this -means—‘When you see your father-in-law or his wife or your husband, you -must rise and stand before them.’ ‘Eat happily.’ This means—‘They must -be served by you before you eat yourself.’ ‘Wait upon the fire.’ This -signifies, ‘These three must be looked upon as beautiful as a flame of -fire or a royal serpent.’ ‘Reverence the household divinities.’ This -means that these three are your divinities indeed. ‘Sleep happily.’ This -means ‘You must not lie down to sleep till you have done all possible -services for them.’ All these rules, good sirs, I have kept. Now am I in -fault?” - -And Migara sat with downcast eyes and the eight said to him: - -“Treasurer, is there any other sin in our daughter for she is clear of -any wrong in all this.” - -And he said: - -“No. None.” But Visakha then arose in just anger. - -“Good sirs,” she said, “It would not have been fitting that I should be -dismissed, yet now I am found guiltless I will go. It is a good time.” - -And she ordered her many carriages and slaves to be made ready. But -Migara implored her to remain with them, half in fear and half in shame. -And when she refused he redoubled his entreaties, and asked her -forgiveness earnestly. And she replied: - -“Good sir, what there is to pardon I pardon cheerfully. But I am -daughter to a family which follows the Law of the Exalted One. If I can -be allowed to attend upon the Assembly, then I will stay. Not -otherwise.” - -And he replied: - -“Dear girl, wait on your Assembly as you please.” - -And the end of the matter was that Migara went with Visakha to hear the -World-Honoured, doubtful and unwilling, and it appeared to Migara, as it -did always to all, that the eyes of the Buddha were fixed steadfastly on -him and his proclamation of the Law addressed to him, and to him only. -And Migara heard and the words reached his innermost being and he became -established in the truth and acquired an immovable faith in the Three -Refuges—the Law, the Lord, and the Assembly. And he said: - -“Truly it was for my advantage, truly it was for my good that my -daughter-in-law came to my house,” and when he returned, he touched her -breast with his hand, saying: - -“Henceforth you are as my mother,” thus giving her the position of -honour. And he caused to be made for her an ornament known as the Highly -Polished Parure, and gave it to her under the eyes of the Buddha. - -And she continued to give alms and to do many deeds of merit, and as the -crescent moon rounds in the sky she became great in sons and daughters, -ten of each. She lived to be an hundred and twenty years old, and not -one grey hair was seen upon her head, insomuch that when she walked to -the monastery with her children and their children, people asked: - -“Which is the great Visakha?” - -And they said: “That great lady who walks so lightly,” and the others -replied: - -“May she walk further! Our lady looks well when she walks.” - -And those who saw her stand, sit, or lie, would say: - -“I hope she may do each a little longer. Our lady looks well in all she -does.” - -So that it could not be charged against her that there was any posture -in which she did not look well. - -And great and magnificent were her charities to all who needed. And even -the great Creeper Parure she gave for the needy, and redeemed it with a -King’s ransom, and she attended upon the sick, healing them with wise -medicaments, and she built a monastery and it is easy to rehearse what -she did not do that was good, but impossible to rehearse all her -innumerable nobilities of deed and thought. - -And it was of her the One who is Awakened said: - -“Just, monks, as a skilful garland-maker if he obtain a heap of flowers -will go on making beautiful garlands without end, even so does the mind -of Visakha incline to do all manner of noble deeds weaving them into -loveliness.” - -And this is the history of that great, generous and happy lady, the -daughter of the Law. - - - - - CHAPTER XVI - - -THUS have I heard. - -At this time the Queen Prajapati, she who had nourished the Blessed One -with noble milk when his mother Maya was received into Paradise, sent to -our Lord, with a message from herself and from the Princess Yashodara -and other ladies of the royal family, and it was this. - -“Full of hindrances is the household life, very free the life of the -homeless for such as would walk in the way. Let the Blessed One, the -Happy One, permit that women also retire to the peace of the homeless -life under the discipline taught by the Exalted Lord.” - -But he was silent, and a second time they made their petition, for they -thought: - -“Much need have women of the Peace, and is the way closed to them only?” - -And the Queen Prajapati came herself and besought him with tears, and he -replied: - -“Enough, Lady. Do not make this request,” and weeping and saluting him -with reverence she left him. - -So wandering from place to place and teaching by the way, the Blessed -One came to Vaisali and stayed awhile in the Pagoda Hall, and when she -knew where she could find him the Queen Prajapati with shorn hair and -yellow robes, followed by a number of the Sakya women journeyed along -the dusty ways to Vaisali and stood in the porch of the Pagoda Hall -weeping and very sorrowful. - -Now it so chanced that the disciple Ananda, cousin of the Exalted One -and much loved by him (and he was chosen to wait always about his -person), saw those weeping women stand in the porch, dusty and foreworn -with the long journey and their tender feet swollen and cut with -unwonted travel, and he pitied them and inquired into the cause of their -grief. - -And having heard all he approached the Blessed One with reverence where -he sat full of peace looking out into the green shade of the nyagrodha -trees, and after salutation Ananda the beloved sat down beside him -waiting until the Lord turned his eyes serenely upon him. And then said -Ananda: - -“Reverend Sir, here in the entrance stands Prajapati the Queen with -swollen feet, sorrowful and weeping, and her word is that the Blessed -One will not permit women to retire to the homeless life. Exalted One, I -beseech you for these. Let their petition be heard.” - -But the Blessed One replied: - -“Enough, Ananda. Do not ask this.” - -And again and yet again the beloved Ananda besought and still the Lord -refused. And then the thought occurred to Ananda that he might ask in -another manner with more success, for he pitied the women for this great -denial of their hope. And he said: - -“Lord, if women retire to the homeless life is it possible for them to -attain to the goal of returning only once more to rebirth? Is it -possible that escaping from sorrow they should attain to saintship?” - -And the Blessed One in whom is all truth, answered: - -“This is possible.” - -And the face of Ananda gladdened even like his name which signifies Joy, -and he said: - -“Then I beseech the Perfected One to consider how great a benefactress -to the Order has been the Queen. She is sister to the mother of the -Blessed One and at her breast was he nourished. I beseech and yet again -beseech that they be admitted, for if it be possible that they thus make -an end of sorrow shall not this be permitted?” - -Then said the Blessed One: - -“Hard is it to refuse and I cannot. If therefore these women will accept -eight weighty regulations in addition to those accepted by the -Order—eight weighty regulations making them subject to the Order, it -shall be reckoned to them for ordination.” - -And when he had received the eight weighty regulations hard to be borne, -for they set the oldest and most venerable of nuns below the youngest -and least of the Order, Ananda went out to the Queen and told her all as -she stood patiently with the wearied women. And when they heard the -regulations sorrow passed from them as when the moon escaping from a -cloud floats in pure radiance in pure air, and the Queen answered for -Yashodara and for all those tender ones: - -“Reverend Ananda, as a woman young, beautiful, and loving to beautify -herself, having obtained a wreath of blue lotus-flowers, or of perfumed -jasmin, takes it and wreathes her head with joy, so do we. O venerable -Ananda, we take up those eight weighty regulations, not to be -transgressed while life lasts.” - -And that was their ordination, as the Exalted One had said, and Ananda -returned to the Lord and told him of their joy. And he meditated and -said: - -“If, Ananda, women had not retired to the homeless life, under my -discipline then would religion have endured long in this country, even a -thousand years. But now, not very long will the discipline and religion -endure. And just as a man prudently builds a dike in order that water -confined may not transgress its bounds, have I laid down the eight -weighty regulations. Yet shall it not endure, since women have accepted -the rules.” - -And true it is that in India the faith has not endured, but over the -rest of Asia has it spread, strong and mighty. - -But the women were glad at heart, for the homeless life drew them with -the very passion of peace and many became great saints, some dwelling in -forests and in caves, and great to them was the joy of peace in the -solitudes far from crowds, and they were filled with the life of trees -and great forests and the strength of the up-running sap and the -speechless communion and growth of trees and plants. And in many joy -broke forth in words and they made the Psalms of the Sisters, even as -their brothers the monks also sang for joy and could no more be silent -than birds at dawn, and the world they had known called to ears that -heard no longer. And thus it called: - -“Young art thou, sister, and faultless—what seekest _thou_ in the holy - life? -Cast off that yellow-hued raiment and come!” - -And each replied in her own manner. - - “I what was well to do have done, and what - Is to my heart delectable. Therein - Is my delight, and thus through happiness - Has happiness been sought after and won.” - -Young and old they rejoiced, and the solitudes were kind to them, -admitting them to fellowship. And one aged sister spoke this: - - “Though I be suffering and weak and all - My spring of youth be gone, yet have I come - Leaning upon my staff and climbed aloft - On mountain peak. My cloak have I thrown off - My little bowl o’er-turned; so sit I here - Upon the rock. And o’er my spirit sweeps - The breath of Liberty. I win, I win - The Triple Lore! The Buddha’s will be done.” - -For now, they who had been the prisoners of man and of opinion learnt -the beauty of the solitudes, and knew the silence that is in the starry -sky, the sleep that is among the lonely hills, and it became theirs, and -they attained to the coolness, purity and luminance of the Peace, -bathing in it as in moonlit water. For they had passed through the Three -Grades of Training, the Higher habit of Conduct, the Higher -Consciousness, and the Higher Wisdom, and thus, knowing the world, not -as it appears to be but as it is, knowing “This is Ill; this is the -cause of Ill; this is the way leading to the cessation of Ill,” they -were glad, and right ecstasy was theirs and joys that cannot be told, -and they were free. - -And another said this: - - “Nirvana have I realized and gazed - Into the mirror of the holy Norm. - I, even I, am healed of all my hurt. - Down is my burden laid, my task is done, - My heart is wholly set at liberty.” - -And again: - - “One day bathing my feet, I sit and watch - The water as it trickles down the slope. - Thereby I set my heart in steadfastness, - As one shall train a horse of noble breed. - Then, going to my cell, I take my lamp, - And seated on my couch I watch the flame. - Taking the pin I pull the wick right down - Into the oil. Extinguished is the fire. - Lo, the Nirvana of the little lamp. - Emancipation dawns. My heart is free.” - -For as the flame is quenched so are all lusts, desires and cravings -extinguished in the clear waters of Nirvana. There is no fire so burning -as the greed of passion, no luckless cast of the dice so cruel as hate, -no ill so miserable as that of the ego that would claim all. Nor is -there any bliss to be compared with the Nirvana. - -And the monks, also musing, made psalms that cannot die, for upon them -also was the bliss. - - “When in the lowering sky thunders the storm-cloud’s drum, - And all the pathways of the birds are thick with rain, - The brother sits within the hollow of the hills - Alone, rapt in thought’s ecstasy. No higher bliss - Is given to men than this. - - Or where by rivers flowers crowd the bank, - And fragrant rushes scent the tranquil air - With heart serene the brother sits to see, - Alone, rapt in an ecstasy. No higher bliss - Is given to men than this.” - -And another: - - “Whene’er I see the crane, her clear pale wings - Outstretched in fear to flee the black storm cloud, - A shelter seeking, to safe shelter borne, - Then does the river Ajakarani - Give joy to me. - - Who shall not love to see on either bank - Clustered rose-apple trees in bright array - Beyond the great cave of the hermitage? - Or hear the soft croak of the frogs, their foes, - The legions of the air, withdrawn, proclaim - Now from the mountain streams is’t time to-day - To flit. Safe is the Ajakarani. - She brings us luck! Here it is good to be.”[5] - ------ - -[5] These Psalms are all translated by C. F. Rhys Davids. - ------ - -Thus very great joy had come to be by the Blessed One’s sufferings, and -for each pang he had paid came a golden harvest of the peace of others. - -To Him who had thus Attained came men and women from far and near with -doubts and questions, and seated with dignity (for his noble Aryan birth -was upon him as well as the Peace) he received them all, answering and -resolving their doubts, nor was it difficult for him to do this for his -eyes were as the sun in his strength to divide light from darkness. - -Yet let it be well understood that of certain things he would not speak, -counting them beyond human knowledge and knowing well that in no human -speech are there words to bear the burden of the Ineffable. Therefore -when men asked him of the Beginning, how division from the Eternal into -the false ego-self came into the world and from what well of bitterness -evil thought and evil doing flowed to become tears and blood in their -flowing, he would not answer, for none but a Buddha can comprehend the -deepest, and he only in ways beyond transmission to others. And he would -say: - -“The arrow sticks in the wound, will you wait before the healer draws it -out to enquire of what wood is it made and whether the bowstring is of -hair or vegetable fibre? Life is ebbing while you theorize credulously -about present and future, self or identity. Of the origins I do not -teach.” - -And when again they besought him to say whether life or nothingness lay -beyond death, only his own nearest disciples could read the fathomless -depths of his calm, looking rather to this than to his speech. For he -said, being alone with them to whom it was given to know: - -“In this world of forms and illusions created by our senses, according -to our illusion a man either is or is not, either lives or dies, but in -the true and formless world this is not so for all is otherwise than -according to our knowledge and it is easier to answer in negatives than -in affirmatives. And if you ask Does a man live beyond death, I answer -No, not in any sense comprehensible to the mind of man which itself dies -at death. And if you ask does a man altogether die at death, I answer -No, for what dies is what belongs to this world of form and illusion, -that is the false I, but beyond this is another world incomprehensible -as yet to such as are not instructed and beyond all human categories, so -that if I would I cannot tell you of it, but I would not, for the things -are disturbing and do not aid the traveller on the only path which can -bring him to their threshold. Therefore of that and of the origins I do -not teach.” - -But this ego which the unenlightened believes to be himself, very -certainly falls apart and dissolves at death, nor is there any place of -continuance for it, and it is wholly extinct. - -And it so happened that one day a wandering monk, by name Vacchagotta, -came to the Exalted One, and saluting him with friendly greetings he sat -down beside him, and he asked: - -“How does the matter stand, venerated Gotama? In a man is there the -Ego?” - -And the Exalted One was silent, and Vacchagotta asked again and yet -again and still there was silence, and after awhile he rose and went -away. - -But the beloved Ananda came to Him who has thus Attained, and said: - -“Why, sir, did you not answer the wandering monk Vacchagotta?” And, -smiling, he looked in the face of the beloved Ananda. - -“If, Ananda, when he asked me, I had answered ‘The ego is,’ then that -reply would have confirmed the teaching of those who believe in the -permanence of that false ego which is a bundle of tendencies and -consciousness and proudly calls itself I and the Soul; and if I had said -the ego is not, this would have confirmed the teaching of those who say -there is annihilation and nothing beyond death. For neither of these -schools, nor yet Vacchagotta, know the distinction between the ego of -which he asked me and the true Ego, for this last is eternal and beyond -comprehension, and the false ego passes and is gone like a dream in the -awakening of dawn. Therefore since Vacchagotta has not attained to the -threshold of that knowledge, being prisoned in the world of appearances, -what could I do but keep silence?” - -And the beloved Ananda laid his hand upon his mouth and retired, for -with all his heart of love he had not yet attained to the full insight -of the unreality of appearances, but where he could not understand he -loved. And love is also the Way, as witness the monk Purna who was about -to carry the light into a land of violent and perilous people. So the -Perfected One sent for him, and asked: - -“And if, monk, these people abuse and injure you, what will be your -thought?” - -“That these people are good in that they only abuse me and do not beat -me.” - -“But if they beat you?” - -“Then I shall think they are good in that they only beat me and do not -stab me with swords.” - -“But if with swords?” - -“Then I shall think: They are good. They leave me my life.” - -“But if they take your life?” - -“Then,—They are good to me in that they have lifted a burden from me.” - -And looking upon his face the World-Honoured said: - -“Well have you spoken, Purna. Go and deliver, you who have delivered -yourself. Comfort, for you are comforted. Guide to the Peace, for you -have entered it.” - -So Purna went in joy. - -And there was a monk named Yamaka who, considering the teaching, -believed that on the dissolution of the body the man who has lost all -depravity is annihilated and exists no more. And his fellow monks having -in vain urged him to abandon so wicked a heresy called upon Sariputta -the Great to teach him better, and by his silence he consented. - -So when the evening was come, Sariputta the Great rose from deep -meditation and drawing near to Yamaka he greeted him with courtesy as -one monk should another and sitting down respectfully beside him he -questioned him thus: - -“Is the report true, brother Yamaka, that the wicked heresy of -annihilation has sprung up in your mind?” - -“Even so, brother, do I understand the teaching of the Blessed One.” - -And Sariputta the Great mused a moment and resumed: - -“What think you, brother Yamaka;—is his bodily form the saint?” - -“No indeed, brother.” - -“Are sensation, perception, predispositions, the saint?” - -“Certainly not, brother.” - -“Then can you consider the saint as apart and distinct from form, -sensation, perception and predispositions?” - -“Brother, I cannot.” - -“And if separately they are not, are they when united the saint?” - -“Brother, no.” - -“Then what think you, brother Yamaka? If you cannot prove the very -existence of the saint in this world of forms and appearances, is it -reasonable for you to say that at death the saint is annihilated and -does not exist.” - -And holding down his head for shame Yamaka answered: - -“Brother Sariputta, it was through ignorance I held that wicked heresy, -but now I have acquired the True Doctrine.” - -For Sariputta the Great taught as did his Master that the true being is -detached from each of these delusive selves of consciousness, sensation, -perception, and predispositions, and the saint who has attained has -detached himself even in this life from belief that these are -himself—his ego. How then should it be that the essential perishes when -these dissolve with the dying brain in death? Yet has this wicked heresy -been spread, though clear as day must it be made to those who tread the -way that it is a lie and no truth. - -For thus have I heard. After the death of the Perfected One, the King of -Kosala, journeying from Savatthi, met with the learned nun Khema, -renowned for wisdom, and the King, respectfully saluting her, asked her -of the Teaching. - -“Venerable Lady, the Perfect One is dead. Does he exist after death?” - -“Great King, the Exalted One has not declared that he exists after -death.” - -“Then, venerable Lady, does the Perfect One not exist.” - -“The Perfect One has not declared that he does not exist after death.” - -“But, venerable Lady,—does and does not? How is this possible?” - -And, smiling a little, the learned nun replied: - -“Great King, have you an accountant or a mint-master who could count the -sands of Ganges and lay the figure before you?” - -“Venerable Lady, no.” - -“Or who could measure the drops in the ocean?” - -“Again no, venerable Lady.” - -“And why? Because the ocean is deep, immeasurable, unfathomable. So also -is it if the existence of the Perfect One be measured by any human -category, for all statements of bodily form are abolished in the Perfect -One; their root is severed; they are done with and can germinate no -more. The Perfect One is released from the possibility that his being -can be gauged in any human terms. He is now deep, immeasurable and -unfathomable as the ocean, and neither the terms of existence or of -non-existence as understood by the world fit him any more.” - -Then there was a long silence and the King having heard the nun Khema’s -words with approbation, rose and bowed reverently before her and went -his way. - -Eye hath not seen, nor ear heard, nor can the tongue tell of such -matters for they are beyond and above us. And it is for this reason that -the Blessed One replied thus to the venerable Malukya, when he -reproached the Perfect One as follows: - -“Is the world eternal or the slave of time? Does the World-Honoured live -on beyond death? It pleases me not at all that all these important -matters should remain unanswered. May it please the Master to answer -them if he can. And if he does not know let him say so plainly.” - -But the Master replied with his smile: - -“Did I say to you, Malukya,—‘Come and be my disciple, and I will teach -you whether the world is everlasting or finite, whether the vital -faculty is separate from the body or one with it, whether the Exalted -One lives or does not live after death?’ Did I promise all this?” - -“No, sir, you did not.” - -“And, Malukya, if a man is struck by a poisoned arrow, suppose he -says—‘I will never allow my wound to be treated until I know who shot -the arrow—was it a man of high or low caste. And I must know whether he -is tall or short, and how his bow and arrows are made!’—Would this be a -sensible proceeding? Surely no. He would die of his wounds. - -“Why have I not made these things clear? Because the knowledge of them -does not conduce to holiness nor right detachment, nor to peace and -enlightenment.—What is needed for these I teach, the truth of suffering -and its origin, the truth of the Way to its cessation. Therefore let -what I have not revealed rest, and follow that which I have revealed.” - -And Malukya was content, knowing at last that in this life these -questions are deep, mysterious and unanswerable, and the sole way to -their understanding is to live the life, untroubled by controversy and -dogma on such things as cannot be uttered in terms of human knowledge. - -For there is a Knowledge veiled in excess of light which dazzles the -eyes to blindness. Let words be few. Let good deeds be many. He -understands it for whom it passes thought. Who thinks of it can never -know it. And if it could be told in words it would not be the Truth. - -And there is yet another example of this. For once in early days the -Blessed One sat high among his own upon the Peak of Vultures, and there -came before his quiet feet a Shining One and laid there a golden flower, -praying that he would speak and in sweet speech instruct them of the -innermost of the Peace. The Blessed One received the golden flower -within his hand and sat in utter calm but spoke no word and all the -Assembly mused what this might mean, and, musing, could not know. But at -long last, Kassapa the Great smiled, also in silence, and the Blessed -One said softly: - -“I hold within my heart the Treasure of the Law, the wondrous knowledge -that is the Peace. This have I given to Kassapa wordless, and wordless -he has seen and known.” - -So passes the vision from heart to heart. But words cannot tell it to -the brain. - - - - - CHAPTER XVII - - -THUS have I heard. - -A Brahman, high and haughty, having great possessions and full of this -world’s power, raised his voice railing against the teaching of the Holy -One, saying: - -“But this is against the teaching of the Vedanta! Who shall hear Gotama -the Sakya when he teaches thus?” - -And he came proudly from Rajagriha far off, and stood beside to hear, -that he might scoff at his ease, but the nobleness of the teacher drew -him as with the kindred understanding of high birth, and the marvellous -deeps of the Law caught him by the pride of his intellect for he thought -it was too high for the foolish, and the wisdom beyond all words that -falls like dew on the thirsty soul subdued him into an amazing quiet, -and when it was done he went alone into the wood and sat himself in the -shade by a clear running stream and considered these things in his -heart. - -But he could not stay away for cords drew him and bonds were forged -between him and That Other and they were smithied in iron unbreakable. -So after awhile he rose, and hanging his head went back to the Jetavana -monastery and demanded to see the World-Honoured, and when he came, this -Brahman Vasettha made due salutation and seated himself respectfully -beside him, and he said: - -“It has been told to me, Gotama, that the monk Gotama knows the way to -the state of union with the Ultimate.” - -And the Perfect One replied: - -“What is to be known I know.” - -“So has it been told to me, Gotama. It is well. Let the venerable Gotama -be pleased to show me the way.” - -Then said the Happy One: - -“Know, Vasettha, that from time to time is born into the world a fully -Enlightened One happy with knowledge of the Truth, a Blessed Buddha, and -he sees as it were face to face this Universe, freed from his senses in -that they no longer can shape illusions to blind and deceive him, for -with ordinary men their thought creates shapes about them, a false world -in which they believe and are blinded. But it is not so with the Buddhas -for they see things as they are. Then do they proclaim this truth of the -Universe as it is, lovely in origin, lovely in progress, lovely in -consummation, and this is to be known by the higher life, which is the -Way to Wisdom in all its purity and perfectness.” - -And the Brahman Vasettha as in a dream, fixed, unconscious of all else, -said: - -“Speak, Lord,—I hear.” - -And the Lord said: - -“There are two levels of the Way. One for the monk, one for the -householder, and of the monk I speak first. - -“He takes nothing that is not his own. He is content with what is given, -and honesty and a pure heart are his. - -“His life is pure, having put aside the habit and thought of sexual -intercourse. This is for the householder only, but in all purity. - -“From truth in speech he cannot swerve, faithful and trustworthy, he -hurts no man by deceit. - -“Slander is not for him, and calumny dies upon his tongue. He is a -binder together of those who are divided, a peacemaker, a peace-lover, -impassioned for peace. - -“From him come no harsh words. Whatever word is humane and lovely, -pleasing and comforting, that he speaks. - -“Foolish talk and idle words are not his. In season he speaks what -redounds to profit and wisdom. - -“He will not injure any creature. He eats but once a day. Gay and -trivial shows are not for him. He does not adorn himself richly, for -this is folly for a grown man. - -“For riches, be it in silver and gold and jewels, or flocks and herds he -has no desire, and putting field to field does not tempt him who knows -the world as it Is. And as for any deed of fraud or violence the -possibility of it is not in him. - -“Nor will he teach magical spells nor gain a living or influence by any -such arts or lying practices. And among the disturbed and careful, he -moves serene and pure, as the moon, freed from clouds, pursues her way -in midnight skies, shedding her light abroad to guide the wayfarer.” - -And Vasettha, musing, said: - -“This is no low teaching. This is the way of a great nobleman, and such -are his manners.” - -And the Blessed One: - -“It is true. And there is more. Having attained right conduct within and -without, he sets his mind free like a bird uncaged from the self, to -pervade the four quarters of the world with love and sympathy, and as a -mighty trumpeter makes himself heard with ease in all the four -directions, so there is no living thing he passes by, but surrounds them -with love, grown great and beyond measure. - -“And when Love is attained, the way to be one with the Supreme is known -and is not far from him.” - -And there was a silence, and the Brahman Vasettha said slowly: - -“Venerable Gotama, I have been a liberal giver: justly I sought riches, -bountifully I bestowed them. Was this well?” - -And the Blessed One replied: - -“Well. Yet have I shown you a more excellent way, for love is the path -of wisdom to true understanding and union with all that is.” - -And the Brahman said with passion: - -“Instruct me.” - -So the Perfect One opened to him the Way and, seated beside him, the -Brahman Vasettha learned the Four Noble Truths of suffering, the truth, -the cause, the cessation, and the way that leads to its extinction. And -immediately there arose within him forgetfulness of all his riches and -wisdom came upon him—the Light-bearer, so that he knew illusions for -what they are and saw the Universe about him wholly fair, being united -with it as a bridegroom with a bride. And seeing being substituted for -blindness, he said: - -“Most excellent, Lord, are the words of your mouth, most excellent! Just -as if a man were to bring a lamp into the darkness so that all is seen -clear, so is the truth made known by the Blessed One. And I, even I, -betake myself to the Blessed One as my refuge, and to the Truth and the -Brotherhood. May I be accepted!” - -And the Blessed One replied: - -“Come, monk! Well taught is the Doctrine. You have broken every fetter. -You have made an end of pain.” - -So Vasettha was made one of the Brotherhood and glad at heart he exalted -the word of the Blessed One. - -And so it was that even the Shining Ones desired instruction of the -Perfect One. - -Thus have I heard. - -When He who has thus Attained dwelt in the monastery of Jetavana, once -there came to him a Shining One in the dead of night, and the place was -lit up by the clear luminance that streamed from his body. And this -Shining One placed himself neither too far nor too near, but where he -should rightly be, and bowing low thus he addressed the Buddha: - -“Most Excellent, during the twelve years of teaching many Shining Ones -desiring to reach the holiness of the Peace have striven to discover -what things are blessed, and still are ignorant. Instruct us therefore -in those matters which are most blessed. Pronounce the Beatitudes.” - -And the Perfected One replied: - -“Son of Light, to shun the company of the foolish, to pay homage to the -learned, to worship what is worship-worthy, these are blessed things. -Son of Light, mark them well. - -“Son of Light, to dwell among good men: to hold within the consciousness -of good deeds done in a former state of existence, to guard well the -actions;—Son of Light, these are blessed things. Mark them well. - -“Son of Light, to hear and see much in order to acquire knowledge, to -study all science that does not lead to sin, to use right language, to -study right manners, these are blessed things. Son of Light, mark them -well. - -“Son of Light, to treat parents with tenderness and love, to guard wife -and children, to do no evil when tempted, these are blessed things. Son -of Light, mark them well. - -“Son of Light, to make offerings and give nobly, to follow the precepts -of law and virtue, to assist relations and friends: these are blessed -things, Son of Light, mark them well. - -“Son of Light, to avoid sin steadfastly, to abstain from strong drink, -to lay up great treasure of good deeds: these are blessed things. Son of -Light, mark them well. - -“Son of Light, to reverence those who are worthy of veneration, to walk -in humility, to dwell in content and gratitude, to hear the teaching of -the Law; these are blessed things. Son of Light, mark them well. - -“Son of Light, to be patient and endure suffering, to rejoice in good -words, to visit saintly persons when possible, to talk on high matters; -these are blessed things. Son of Light, mark them well. - -“Son of Light, to practise holy austerities, to walk steadfast in the -Truth with eyes fixed on the attainment of the Peace: these are blessed -things. Son of Light, mark them well. - -“Son of Light, to be unmoved, to be of serene mind, exempt from passion, -composed and fearless amid all earthly dangers: these are blessed -things. Son of Light, mark them well. - -“O Son of Light, whoever possesses these blessings shall never be -overcome; shall in all things find joy. Son of Light, mark them well, -thus attaining the peace of the Arhats, the Perfected Saints.” - -Thus replied the World-Honoured and the Shining One heard and went away -content. And it is told that it was the beloved Ananda who handed down -this discourse to the ages, having received it from the Blessed One, and -mark it well, for in a little compass it contains all. - -Praise be to the Possessor of the Six Glories, the Holy, the All-Wise! - -Now of the bodily presence of the Blessed One will I say this. - -When age came upon him it came with beauty, so that all hearts fell at -his feet and embraced them because he was as one to whom all evil things -must fly for refuge that being delivered from the self they might be -made one with him and the Truth. And none could see him without this -desire. Nor in his presence was virtue remembered for he was virtue’s -self made manifest in love, and in the ocean of love were all submerged -who saw him. - -His face was worn and calm as in an image of royal ivory, his nose -prominent and delicate, bespeaking his Aryan birth, his eyes of a blue -darkness, and he carried himself as one of the princes. But all this -might be said of another, and there was none like him—none! For Wisdom -walked on his left hand and Love on his right, and light as of the sun -surrounded him. Wise and piercing were his words, delighting even those -who would have scoffed. - -And once the Holy One approached with his begging bowl the ploughed -fields of a rich man and stood apart, waiting, and the man saw this -saying: - -“Having ploughed and sown I eat. You also should plough and sow, for the -idle shall not eat.” - -“I also, Brahman, plough and sow.” Thus said the Perfected One. - -“Yet we do not see the plough of the Venerable Gotama!” so said the -other, mocking. And the World-Honoured answered: - -“Faith is the seed, understanding the yoke and plough, tenderness the -deliverance. So is my ploughing done. And the fruit is immortality, and -having thus ploughed a man is freed of all ill.” - -And the Brahman poured rice-milk into a bowl and offered it, saying: - -“Let the Blessed One eat of the rice-milk for he also is a ploughman who -makes to grow the fruit of immortality.” - -And this man also entered the Way and became glad at heart, having heard -the Truth. - -And the Holy One talked with men and women of all ranks and affairs, so -that the mind of none was hidden from him, and, even as they felt, he -knew, and their hopes and fears were not far from him. Fathomless were -the wisdom and compassion of Him who has thus Attained. - -So also with women, from the queens to the weaver-maidens they feared -not to implore his mercy. Very patiently and according to the measure of -their weakness he instructed them, and they grew like bamboos in a night -shooting up to the light with glory of leaf and stem. And surely in -these tender ones the Lord beheld the likeness of his mother, of whom it -was said, “Joyful and reverenced of all, even as the young moon, strong -and calm of purpose as the earth, pure of heart as the lotus, was Maya -the Great Lady.” And of these women many became nuns and teachers, and -not a few attained unto the Perfect Enlightenment passing even in this -life into that Nirvana wherein are no more birth and death. And even the -light women sought him in hope and he drove them not away, and wisdom -rose within them like a wind of fire and burnt away all dross and alloy -and they too entered the Way and wielded the powers, perceiving the Love -in which all loves are one. - -Yet let it not be thought that because of this compassion the Lord at -any moment relaxed the watchfulness of those who followed him, knowing -well that of all snares women may be the very worst. Stern were the -rules he made for the men who live on the austere heights of -contemplation, strait the fences about the way. For the householders, -purity in marriage, kindness reverence to mother, sister, wife, -daughter, in their daily duties. For all, watchfulness and discipline -lest the foot slip in the mire. - -And one day, when they rested in the shade on a journeying, Ananda the -well-beloved, cousin of the Lord, asked an instruction. - -“Lord, how should we who are monks, conduct ourselves with regard to -women-kind, for this is a hard matter.” - -And the Excelling One said: - -“See them not, Ananda.” - -“Even so, Lord. But if we should see them, what then?” - -“Abstain from speech, Ananda.” - -“Even so, Lord. But if they should speak to us, what then?” - -“Keep wide awake, Ananda.” - -And O that it were possible to set down the laughter of the Lord among -his own, and the sweet converse when he related to them the stories of -his former births, and whether parables or truths, how is it possible -for the not wholly enlightened, who know not their own chains of births, -to say? But wise were these stories and sweet and full of teaching for -the little ones of the Law and babes might run to hear and laugh, and -yet again the wisest pause and ponder the noble truths hidden in them. - -Hear now a Birth Story of the Lord. For this is called the Holy Quail, -and the Blessed One told it as he and his went through a jungle. For -there a very great jungle fire arose and roared toward them very -terribly, and some would have made counter-fire and burned the ground -before it, but others cried aloud: - -“Monks, what is it you would do? Surely it is madness, for we journey -with the Master who can do All. And yet, making a counter-fire you would -forget the power of the Buddhas! Come, let us go to the Master.” - -So they went, and the flame came roaring on to the place where they -stood, and when it came within fifteen rods of the Blessed One it was -extinguished like a torch plunged in water, and they magnified him. But -he said: - -“Monks, this was not due to my power but to the faith of a Quail. Hear -this.” - -And they said: - -“Even so, Lord.” - -And the beloved Ananda folded a robe and spread it as a seat and he sat -and told this tale: - -“In this very spot long, long ago, was a young Quail, and he lay in the -nest and his parents fed him, for he could neither fly nor walk. And -with a mighty roar there came a jungle fire and all the birds fled -shrieking away and even his parents deserted him. - -“So the young Quail lay there alone, and he thought this: - -“Could I fly, could I walk, I might be saved, but I cannot. No help have -I from others and in myself is none. What then shall I do?” - -And he reflected thus. - -“In this world is Truth if it can be found. There are also the Buddhas -who have seen the Truth and have shown it abroad, and in the Buddhas is -love for all that lives. In me also is the Truth (though but a poor -little Quail) and faith that has power. Therefore it behoves me, relying -on these things to make an Act of Faith and thus to drive back the fire -and find safety for myself and the other birds. - -“So the Quail called to mind the Powers of the Buddhas, the Truth-Seers, -and making a solemn asseveration of faith existing in himself he said -this: - - “Wings have I that cannot fly, - Feet I have that cannot walk. - My parents have forsaken me, - O all-devouring fire, go back!” - -“And before this Act of Faith the fire dropped and died, retreating. And -the Quail lived his life in the forest and passed away according to his -deeds, and because of his strength of faith fire dies for ever when it -touches this spot.” - -So said the Excellent One, and when he had finished this discourse he -made the connection and summed up, saying: - -“My parents at that time were my present parents, and the Quail was I -myself.” - -And they marvelled and were instructed. - -And one day two monks approached him, having travelled far, and -according to his manner he said in welcoming them: - -“Is it well with you, monks? Are you able to live? Have you passed the -rains in peace and unity, and have you experienced any lack of support?” - -And they replied: - -“It is not well with us, Blessed One, for there is great anger between -us, and we devour our hearts with bitterness and know no peace.” - -And they laid their case before him in mutual hatred, and he said: - -“He abused me! He beat me! In those who harbour such thoughts how can -hatred die? By oneself evil is done. By oneself one suffers. The swans -go on the path of sun, they go through the air by means of their -miraculous power. In a man’s power is his salvation from evil. There is -no fire like passion: there is no losing throw like hatred. Let a man -leave anger, let him forsake pride. Let him overcome anger by love and -conquer the liar by truth. For hatred ceases not at any time by hatred, -but only by love. This is an old rule.” - -An old rule. Yet when the Lord spoke it from his heart of bliss it -became a new commandment and wisdom. So these two saluted one another in -love before the face of the Perfect One, and, hand clasped in hand, they -left him. - -And again when a young monk was led away by the transient smile of a -woman to his undoing, the Perfected One said this: - -“Rise above the five senses which see things as they are not, and open -the sight which see things as they are. Even the Divine Beings may well -envy him whose desires like horses well broken are utterly subdued. Him -whom no false desires can lead captive any more, by what temptation can -he be felled—he the Awakened, the all-seeing, the desireless? And make -thought pure, for all that we are is the result of what we have thought. -It is founded on our thoughts, it is made up of our thoughts. If a man -speaks or acts from an evil thought pain follows him as the wheel -follows the ox that draws the carriage. Earnest among the thoughtless, -awake among the drowsy, the wise man presses steadily onward to joy.” - -And they said, “Even so, Lord,” and seeing their faces glad about him, -he added: - -“As on a heap of refuse cast forth by the highway a lily may grow -filling the air with sweetness, thus the disciples of the true Buddha -shine forth among the people who walk in darkness.” - -And on another day when they talked of the lures of desire, the Lord -said this: - -“As long as the evil deed does not bear fruit the fool thinks it sweet -as honey, but later comes the bitterness. - -“And when the evil deed is thrown upward in recklessness, like a stone -it falls back on the fool and breaks his head. - -“For those who will not learn, who cannot as yet understand, hard to -follow is the path of the wise man, like that of birds flying home -through trackless depths of air. But what is difficult may with taking -thought be done. The arrow-maker trues his arrow, the carpenter shapes -his log, the wise man shapes himself, for no other hand can do it. -Tranquil are his thoughts, serene his meditation when he has obtained -freedom by knowledge. But the beginning is this—Let no man think -lightly of the beginning of evil, saying—‘It is only a little thing,’ -for by the falling of water drops one by one, a pit is filled, and so is -it with a little evil,—and with good it is the same. Little by little -do good thoughts and deeds grow into the Peace. - -“By a man’s self is evil done, by himself he suffers, by himself comes -good, by himself purification, and by none other. - -“This is the sole victory that brings gladness, for in the world of -forms victory breeds hatred for the conquered is unhappy. He who has -given up both victory and defeat, he is the taster of bliss.” - -I write and men read, but who can declare the wisdom of the Lord? For as -mists ascend at dawn so illusion was dispersed before his radiance and -the veil was lifted and men beheld about them the true Universe of the -Powers and the Truth,—the One, the Alone, in which we live and move and -have our being. - - - - - CHAPTER XVIII - - -THUS have I heard. - -Yet another thing, and heed it well for it was a day precious as clean -gold. - -As the Lord went with his disciples, they came to the river by the -fields of Dhaniya the herdsman, a rich man who trusted in his goods, but -kindly and simple, such as the Blessed One loved. And here he stayed his -feet, smiling a little as at a thought of his own; and his disciples -stood about him, and he said this: - -“Here we see great riches of beasts and pasture; surely the man owning -these good things is well content!” - -And Dhaniya seeing the Holy One, drew near in his peasant’s pride and -addressed him: - -“I have boiled my rice, I have milked my cows,” so said the herdsman -Dhaniya. “I dwell near the banks of the Mahi, my house is roofed, my -fire kindled. Therefore, if thou wilt, rain, O sky!” - -For believing his riches a strong shield he feared nothing. - -“I am free from anger, free from stubbornness,” said the Blessed One, -“For one night I abide by the Mahi river. My house is unroofed, the fire -of passion is extinguished. Therefore, if thou wilt, rain, O sky!” And -he smiled. - -“Gadflies are not found with me,” said the herdsman Dhaniya. “In meadows -rich with grass my cows are roaming, and well can they endure rain when -it falls. Therefore if thou wilt, rain, O sky!” - -“I have made a raft, I have passed over to the shore of the Peace,” so -said the Blessed One. “Therefore if thou wilt, rain, O sky!” - -“My wife is obedient!” boasted the herdsman Dhaniya. “Winning she is, -and I hear no ill of her. Therefore, if thou wilt, rain, O sky!” - -“My mind is obedient, delivered from all worldly matters,” so said the -Blessed One. “And in me there is no ill. Therefore if thou wilt, rain, O -sky!” - -“I support myself by my own riches!” so said the herdsman Dhaniya, “and -my children are healthy about me. I hear nothing wicked of them. -Therefore if thou wilt, rain, O sky!” - -“I am no one’s servant,” so said the Perfect One, “with what I have -gained I wander through the world. For me there is no need to serve. -Therefore, if thou wilt, rain, O sky!” - -“I have cows, I have calves!” so said the herdsman Dhaniya. “I have also -a bull as lord over the herds. Therefore if thou wilt, rain, O sky!” - -“I have no cows, I have no calves!” so said the Happy One, “—And I have -no bull as lord over the herds. Therefore, if thou wilt, rain, O sky!” - -“The stakes are driven in and cannot be shaken,” so said the herdsman -Dhaniya. “The ropes are new and well made: the cows cannot break them. -Therefore if thou wilt, rain, O sky!” - -“Having, like a bull, rent the ropes: having like an elephant broken -through the tangle,” so said the Blessed One, “I shall no more be born -to death. Therefore if thou wilt, rain, O sky!” - -And he smiled as one at rest, enthroned above pain or change. - -Then all at once, from a full-wombed cloud, a shower poured down, -filling both land and water. And the eyes of Dhaniya were enlightened, -and seeing the true riches of the empty hand and freed soul, the -herdsman spoke thus, bowing at the feet of the Perfect One. - -“No small gain has indeed accrued to us since we have seen the Blessed -One. We take refuge in thee, O Wisest. Be thou our Master.” - -“He who has cows has care with his cows,” so said the Blessed One, -concluding the matter. “But he who is free of these things has not -care.” So Dhaniya entered the Way of Peace, and taking the vow of the -householder was at rest. - -And now in this of Dhaniya is a thing much to be pondered. For it is -observable that the Holy One said these words to him: - -“I have passed over to Nirvana—to the Peace.” How could this be and he -yet living in the world of form? What then is the Nirvana? For, since -the departing of Him who has thus Attained, the ignorant have taught the -heresy which Sariputta the Great rebuked in the monk Yamaka,—even that -the true Nirvana is extinction, is dispersal of all that once was the -man, the ego known to himself and others, he being annihilated in death -as a flame blown out in vast darkness. Yet no, and again, not so, though -not in words may the Truth be fully told. Yet—if a man may attempt to -throw a stone at a star, this that follows may be told of the Nirvana. - -They who talk of existence and non-existence are ignorant, for these are -words only. There is no existence or non-existence, but in their stead -reality and unreality, and in this world of form is unreality and in -That World, reality. So that the unreal ego which we here believe to be -the man is nothing and whether here or there has no reality but is a -compound of causes which dissolve at death, while the reality of the man -abides whether here or There. True it is that after death no longer can -it be perceived, no longer can it be guessed by the bodily senses—the -liars, the deceived, the slaves; yet in a profundity beyond all depths -of all oceans it abides. The rest is silence. - -Thus, the Blessed One and they who with him attained, were in life -delivered from the illusion of the world of forms and seeing all as it -is were glad. For the true Nirvana is an extinction—not of the -eternal—but of craving, the lust of the flesh, the lust of life, and -the pride of life. And when the inward fires of lust, and hatred and -pride are extinguished, then that man has entered into the Nirvana -whether here or there. And surely this was the Lesson of Lessons, and -many a parable, many a teaching did the World-Honoured utter in all -solemnity that we might know it is the self—the individual self lurking -in a man like an ape in the boughs, clutching, greedy, foul, foolish, -that is the cause of all evil and sorrow and of his separation from the -universe of life and light that lies about him. And he must learn that -this foul and foolish chatterer is dream and illusion of the senses and -consciousness, for when this teaching is mastered we lift the true eyes -of wisdom and look about us seeing at last that the world is wholly -fair. Know this, for it is the very kernel of the nut. This is the Way -of Peace, this is the Gate of the Ten Perfections whereby we also are -perfect being One; this is the Nirvana, absolute in joy and bliss -immortal. - -Be not misled. If this false belief of annihilation be accepted the -belief in the Karma and its awful justice falls to the ground, and the -Blessed One is made to utter words unreal and deceptive. It is not well -to traduce the teaching of the Blessed One, for what he taught he knew, -and where he was silent it was from knowledge too great to be uttered -save to his high initiates, and they too, knowing, were content. For a -man can but receive as he is able, and the Truth needs two servants—the -one to speak and the other to hear. - -True is it that the Lord before he passed away from the world of the -senses said to the beloved Ananda, this: - -“I have preached the truth, Ananda, and in respect of the Truth He who -has thus Attained had no such thing as the closed fist of the Teacher -who holds back his knowledge.” - -Yes, but a man can but take what he can, and where the great saints of -the Lord knew and were content, the lesser men guessed and stumbled -blindly by excess of light and this was unavoidable for they were not -prepared, and in future lives they have learned, will learn, and they -too be content in wisdom. - -Therefore when men ask the disciple of the Nirvana, and say: - -“Is it annihilation? Is it the end of all, for so many teach?” reply -thus: - -“It is the annihilation of ignorance and passion and all their brood. It -is the annihilation of conditioned being and of all the illusion that -fettered us. It is the rending of the painted veil of life that hides -from us the light. It is the end of all turning of the wheel of the long -pilgrimage through self-shaped dream-worlds of deception. It is the end -of grief and self-deceit. It is awakening from the dream of life, from -the crippling of the ego-self, into freedom. It is beyond all that we -call life, and death is unknown to it. It is All and One and above right -and wrong and in it are all things reconciled. - -“And it is us and in us and we in it for ever.” - -Open the eyes of understanding and see and know, as he the Awakened, has -taught. - -And now must the story turn to the Princess Yashodara, released from -grief and grown strong in wisdom. - -Musing night and day on these thoughts and this blessedness the Princess -excelled in knowledge and in her true eyes the light shone brighter and -more bright in the deep contemplation of her heart, and when in the -passing of the years the wealth of the Maharaja fell into her hands she -valued it nothing, placing it where most good and least harm could flow -from it. And with attendant princesses she walked nearly five hundred -miles, refusing all offers of assistance, that she might be near the -World-Honoured, breathing the same air, sometimes attendant upon his -teaching, sometimes sending dutifully to enquire after the health of the -monk Rahula, her son. - -So, having grown old, but still eminent in the nobility of her beauty -and its calm, as she sat alone one day she remembered many of her -friends who through the Peace here to be attained had departed to that -Other. And she thought this: - -“I was born on the same day as my lord, the Awakened One, and in the -regular order of things I should on the same day enter the Great Peace. -But this is an honour too great for me and far beyond my deserts, nor -can it be. I am now seventy eight years in this world of illusion, and -in two years from now, he, the Blessed One, will enter that which cannot -be named. I will therefore request permission to precede him, as the -lower should precede the great.” - -So, accompanied by her attendants, the Princess went to the Vihara, the -monastery, where the Lord sat at the time with a company of disciples, -and presenting herself before him humbly asked forgiveness for any -faults she might have committed. And he replied: - -“You are the most virtuous of women. But from the time you received the -Light, you have done no marvels, so that many have not known the power -that is in you, doubting whether you were indeed an Arhat. There is a -company assembled about us, who know not the Powers. Show them.” - -But the Princess, doubting in her humility that this should be, doubting -whether a woman should display the beauty of her person to onlookers, -was not assured that this was well. Yet, with the insight to which time -is nothing, she spoke, rehearsing the mystery and marvel of all her -former lives, for now having vanquished rebirth she was as the traveller -who nearing the mountain top and the eternal purities sees the way by -which he has come, rejoicing in perils escaped and rest unending. And -all sat entranced, listening to the music of her voice and the marvels -she—to whom time was no more than a child’s toy cast aside—unfolded -before them. And suddenly, as she ended, the air upbore her light feet -and a marvel was done before them, for in the air she prostrated herself -before Him who has thus Attained, attributing to him the knowledge that -had guided her into bliss. And those who saw hid their faces. - -And when all was concluded she retired to her own dwelling and there, -that same night, rising from contemplation to contemplation, she beheld -the Peace, being delivered for ever from all illusion, and so passed -into That which is to come. - -And of her son—the monk Rahula—this also must be told: - -At one time the Lord, with robe and bowl, went to Savatthi in search of -alms, and his son Rahula followed step for step, and the Blessed One, -turning, said this: - -“Whatever form one bears, monk, is to be viewed with perfect wisdom and -the understanding—‘This is not mine; it is not I. This is not my true -self.’” - -And Rahula answered: - -“And only form, O Lord, and only form, O Happy One?” - -“Form, Rahula, and sensation and perception and the tendencies and -consciousness. These also are not the true self.” - -And Rahula, being thus addressed with an Instruction, would not go to -roam and beg among the people, but set aside his bowl, and sat beneath a -tree to meditate upon the Instruction. And in the evening, having ended -his calm contemplation, he sought the Blessed One and saluting him -reverently seated himself respectfully beside him and besought him to -instruct him on the discipline of meditation and training, and the -Blessed One instructed him in all the processes, even to the ruling of -the breath in inspiration and expiration so that the false senses may be -lulled and the true eye of wisdom opened, and pleased and gladdened was -the venerable Rahula with that high instruction. - -And thus Rahula in time became first a great warrior for the Truth and -then a great Arhat: a perfected saint. And in what way did he become a -warrior? Even as a monk asked of the Awakened One: - -“Warriors, warriors, we call ourselves, O Happy One, and in what way are -we warriors?”, and had this reply: - -“We make war, monk. Therefore are we warriors?” - -“And for what do we make war, O Leader?” - -“For perfect virtue, for high endeavour, for sublime wisdom. To see in a -world of blindness, to be free in a world of slaves,—therefore, do we -make war.” - -And when is the victory gained?—When the dark night of I-ness is -enlightened,—when the man is no longer a swimmer struggling for life in -agony against the waves, but the grey gull borne on the winds in bliss -or floating at peace on the billows of eternity. - -This is the victory of the monk Rahula and of the wise. - - - - - PART IV - - - - - CHAPTER XIX - - -SO continued our Lord, wandering from place to place, or resting in the -season of the rains in the monasteries provided by the supporters of the -Brotherhood, and, followed by his own, he taught the Breaking of the -Fetters—and the fetters he broke are these: - -The delusion of self—namely that the individual ego is real and -self-existent. For what can exist outside the Universal Self? And egoism -is the very root of death. - -Doubt. For who can advance boldly, doubting the way and where he shall -set the next step? - -Belief in good works and ceremonies. For what good work can open a man’s -eyes if his motive is mean, and what value have rites and ceremonies in -themselves? - -Fleshly lust. By no means did the Lord command a cruel asceticism, for -this he had tried to the uttermost and having laid it aside, passed on. -No, but a joyous temperance, the child of wisdom and duty, the fosterer -of endeavour. And duty in all things, a strength by some to be attained -now, by others with patience in later lives. - -Ill-will. For this is a cruel fetter, biting to the very bone of the -wretch who carries it, and it is forged indeed from the black iron of -egoism and belief in the separate ego. - -And this being all accomplished the last fetters to be broken are: - -The desire for separate and individual life in the world of forms we see -about us. - -The desire for separate life in the formless world to which we shall -attain. - -Pride—the very snarer of Divine Beings. - -Self-righteousness, the womb-sister of pride. - -And last, the most terrible of fetters— - -Ignorance—mother of a deadly brood. - -And where he went these fetters fell before him, and prison doors were -opened and they who had sat in darkness walked in light. And they -aspired to perfection for he taught that Perfection was their heritage, -if not now, then in some future life where the sown seeds of good -expanding should throw out strong arms and glorious blossom. - -And they believed, and some set tottering steps in the path, and some -advanced with wings rather than feet, but all were seekers and finders. - -But he compelled none, nor threatened, for by a man’s true self comes -his salvation, and seated among his own he said: - -“The Tathagata—He who has thus Attained, does not think that it is he -who must lead the Brotherhood or that the Order is dependent upon him.” - -Only, steadfastly pointing the way, he rejoiced that men should follow -it, casting forth his light like the sun, not compelling men to guide -their steps by it. - -Nor did he teach resignation to sorrow nor its acceptance as a blessing -and discipline. Far from it. For in the clear percipience of the Lord -sorrow is ignorance and shameful. - -“One thing only, monks, now as always I declare to you—sorrow and the -uprooting of sorrow.” - -For what man would wander in the mist of sorrow when he may walk glad -and straight to the goal in the sunlight of wisdom. And sorrow -understood is sorrow ended. - -Therefore the Lord taught understanding of sorrow, as the first need and -therefore says the wise Nagasena: - -“As a boy I was admitted to the Order, and nothing did I know of the -goal. But I thought—‘These men taught by the Awakened One will teach -me.’ And they taught, and now I know with understanding the foundation -and the crown of Renunciation.” - -And what the Lord taught he knew: that there is no sorrow for the wise. - -And thus when he stayed at Alavi, by the cattle-path in the forest he -rested on a couch of leaves, and it so chanced that a man of Alavi as he -went through the forest saw the Exalted One sitting absorbed in -meditation, and greeting him with respect this man sat down at his side -and said: - -“Master, does the World-Honoured live happily?” - -And the Perfect One answered: - -“It is so, young man. Of those who live happily in the world I also am -one.” - -“Cold, Master, is the winter night, the time of frost is coming: rough -is the ground trodden by cattle: thin is the couch of leaves: light the -monk’s yellow robe: sharp the cutting winter wind.” - -For his heart pitied the aging of the Exalted One. But he replied, again -smiling: - -“It is so, young man. I live happily. Of those who live happily in the -world I also am one.” - -And so it was, and with his own also. For his mendicants rejoicing said -to one another: - -“We who call nothing our own, drenched with happiness, we in this world -cast out light like the radiant Gods.” - -And their song was— - - “Abolished is the round of birth: Completed the ascetic life; - Done what was to do. - This world of form is no more. This we know.” - -And sometimes proud and learned Brahmans would come to dispute haughtily -with the Perfect One, and they, full of pride and anger, would rage and -trip in their discourse thinking to show their much learning rather than -to seek the truth. But like the waves of a muddy river lashing rock so -were they, and the Lord sat there always, answering duly, teaching duly, -clothed in serenity, his skin the colour of bright gold, his eyes bright -and calm, for he said: - -“That in disputation with anyone whatsoever I could be thrown into any -confusion or embarrassment,—there is no possibility of such a thing, -and because I know of no such possibility I remain quiet and confident. -And even when I am carried here upon a bed shall my intellectual -strength remain unabated.” - -And his monks said: - -“Truly from the Exalted One comes all our wisdom.” - -And because he was so near the Blessed One many monks would come to the -venerable Ananda and say: - -“It is long, brother, since we heard a discourse from the Exalted One. -It were very good if we might hear one now.” - -“Well, venerable ones, betake yourselves to the hermitage of the Brahman -Rammako. Perhaps you will get to hear a discourse from the lips of the -Exalted One.” For Ananda was wise in the ways of the Master. - -Now after the Perfected One had returned from his begging-round, he -turned and said: - -“Come, Ananda, let us go to the East Grove, to the terrace of the Mother -of Migara, and stay there until the evening.” - -So they went, and when he had finished his meditation he turned to the -venerable Ananda: - -“Come, Ananda, let us to the Old Bath and refresh our limbs.” - -So they went. Then the beloved Ananda addressed the Perfected One thus: - -“The hermitage of the Brahman Rammako, Master, is not far from here. It -is pleasantly situated in peaceful solitude. Good were it if the Master -should betake himself there.” - -And the Blessed One signified by silence his assent. And there they -found many monks in edifying discourse. And he waited till they were -done, and cleared his throat and rapped at the knocker, and they opened -the door, and the World-Honoured entered in and seated himself and -incited and gladdened them all with great and high discourse. - -So they got what they needed, for very wise was the beloved Ananda in -dealing with the Master. - -Amazing indeed were the experiences of those who followed the Lord, and -not to be understood of those who have not stood face to face with Truth -and Love unveiled and terrible in beauty, and terrible also in the loves -they inspire. What can words avail? - -And where he went the Awakened One strewed little precepts like flowers, -easy for a child to remember yet each an upward spiral on the Way. - -“If all knew the fruits of alms-giving as I, monks, know them, most -surely they would not eat the last least mouthful without dividing it -with another.” - -And they answered, “Even so, Lord,” and gave of their food, living in -peace amidst the Transient, until even its semblance should pass for -ever away. And nothing else than food had they to give, being monks. - -And one asked of the learned nun Dhammadhina: - -“And how, venerable Lady,—how and what has the Blessed One taught about -the arising of the false ego in the beginning of things? How came it to -be? What does he teach of this?” - -“It is the lust of life that sows repeated being in successive lives.” - -“And how is the annihilation of the false ego to be attained, Venerable -Lady? How has the Exalted One taught?” - -“Even by the complete annihilation, rejection, and driving forth of the -lust of life—this is what was taught by the Exalted One.” So answered -the nun Dhammadhina. “Even through the breaking of any attachment to the -Transient.” - -But of how Attachment began to be in the beginning of things the Lord -would not answer. The Way out, he taught; the way in concerns not at all -the man who is fleeing for his life to peace and safety from attachment -to the Transient and its illusion. - -And again: - -“But what follows after death? What follows after the extinction of -illusion?” the seeker asked of the learned nun Dhammadhina. And she -replied: - -“Abandon the question, brother. I cannot grasp the meaning of the -question. If you will, go to the Enlightened One and ask him.” - -And he went, and the Lord answered: - -“Wise is Dhammadhina and mighty in understanding. My answer is hers.” - -For the Unknown cannot be known until the way is built to it. Build then -the way, and knowledge will come in time. But, without words, to the -few, the very few, this knowledge has come, as has been told. - -And when the nun Gotami asked him: - -“Will the Exalted One teach me the very quintessence of the Law,” he -answered thus: - -“Whatever teaching leads to passion and not to peace, to pride and not -to humility, to desire of much in place of little, to love of society -and not of solitude, to idleness and not to striving, to a mind of -unrest and not to a mind at peace—that, O Gotami,—note well!—that is -not the way,—that is not the teaching of the Master.” - -And as they sat in the calm of the sunset and discoursed, Sariputta the -Great said this: - -“I desire not life. I desire not death. I wait until my hour shall come -like a servant that waits for his wage. I await the coming of the hour, -conscious and of thoughtful mind.” - -Thus steadfast in the way they continued, not cruelly mortifying the -body but in the true asceticism of the heart that cannot be tempted. For -the Awakened One said this: - -“I teach asceticism inasmuch as I teach the burning away of all evil -conditions of the heart. And the true ascetic who thus lives may fitly -and rightly eat of the food that is given him in alms, of rice -pleasantly prepared and such-like, and it will do him no ill.” - -So quietly and in radiance life went on as a summer day which from dewy -dawn passes through every gradation of light until the night comes, -taking the world in her net of stars and laying all to rest. - -And still the Exalted One journeyed and taught, now being very aged, and -the seeds of his doctrine were carried as if by far-flying birds into -the outer lands which had never felt in this life the tread of his -blessed feet nor seen the calm of his face nor the majesty that attended -him. And taking root these seeds shot up later into mighty trees of -glorious growth. - -And still he journeyed to and fro, and the people said to the monks: - -“Let not the World-Honoured overweary himself, for in what are we worthy -that our well-being should cost the world its Light?” - -And they answered: - -“All he does is well. This also is well and could not be otherwise.” - -But the beloved Ananda saw with fear that the World-Honoured moved more -slowly and with more painful effort on each journey he made. And awe and -grief possessed Ananda, seeing this, for he had not as yet attained to -perfect enlightenment,—and with many cares he compassed the Blessed and -followed him wherever he went. - - - - - CHAPTER XX - THE LAST JOURNEY - - -AND the Blessed One passed through Pataligama and went on to the river -and at that time Ganges was swollen and brimming, and some with him -began to seek for boats and some for basket-rafts that they might pass -over. But the Exalted One, swiftly as a powerful man could stretch out -his arm and withdraw it, vanished from the hither side of the river and -stood on the other bank with the brethren. And he uttered this verse: - - “Those who cross the stormy sea - Making a firm way for their feet, - While the blinded tie their basket-rafts, - These are the wise, these are the safe and glad.” - -And they passed on to the villages of Nadika and at the last the Happy -One rested at the Brick Hall, and the beloved Ananda (who tended him -always) came and sat down respectfully beside him, and having passed -through the village and heard of the deaths of several devout followers, -men and women, who had followed them formerly, he asked the Lord of -their destiny and of what had befallen them. - -And naming them each and all by name, replied the Exalted One: - -“Of those men and women there are some who in their first return to this -world will make an end of sorrow and illusion and return no more. And -some there are for whom having attained the highest knowledge, it is no -longer possible that they should return to mortal birth, for they are -now assured of final salvation.” - -And in the Brick Hall at Nadika he taught the people, saying: - -“Great is the fruit, great the advantage of earnest contemplation when -adorned with right doing. And great the fruit of high intellect adorned -with earnest contemplation. For the mind set round with intelligence is -thus delivered from sensuality, from the false ego, from delusion and -ignorance.” - -And they went on to Vaisali, and from thence to Beluva, and there the -Blessed One rested in the village. And he said to the brethren: - -“Mendicants, do you take up your abode round about Vaisali for the -rains, each according to his friends. For I shall enter upon the rainy -season here at Beluva.” - -“So be it, Lord,” said the brethren in assent, and so it was done. - -Now when the Blessed One had thus entered on the rains at Beluva there -fell upon him a sickness, and sharp pains came upon him even to death. -But mindful and self-possessed he bore them without complaint. And this -thought came into his mind: - -“It would not be right for me to pass away without addressing the -disciples, without taking leave of the Order. Let me now by a strong -effort of the will bend down this sickness and keep my hold on life -until the allotted time be come.” - -And he bent that sickness down and it abated. - -And when he began to recover he went out of the little vihara—the -monastery, and sat down behind it on a seat spread out for him. And the -venerable Ananda went where the Blessed One was, and sat respectfully -beside him, and said this: - -“I have seen, Lord, how the Blessed One suffered, and though at that -sight my body became weak as a creeper, yet I had some little comfort in -thinking that the Blessed One would not pass from existence until at -least he had left some instructions touching the Order.” - -“What then, Ananda? Does the Order expect that of me? Now, He who has -thus Attained thinks not that it is he who shall lead the Order or that -it is dependent upon him. I too, Ananda, am now grown old and full of -years. My journey is drawing to its close. I have reached my sum of -days, I am turning eighty years of age. And just as a worn-out cart can -only with much additional care be made to move, so, I think, the body of -the Tathagata can only be kept going with much additional care. It is -only when ceasing to attend to any outward thing he becomes plunged in -devout meditation concerned with no material object,—it is only then -that the body of the Tathagata is at ease.” - -And there was a long pause, and the venerable Ananda remained -steadfastly gazing at the Perfect One, absorbed in his words as -foreseeing the end. And the Lord resumed: - -“Therefore, Ananda, be lamps unto yourselves. Betake yourselves to no -external Refuge. Hold fast to the truth as a lamp. Look not for refuge -to anyone beside yourselves. And whoever after I am dead shall be a lamp -unto themselves and holding fast to the truth look for refuge to no one -outside themselves, it is they, among my mendicants, who shall reach the -Height.” - -And again the Blessed One robed himself early in the morning and taking -his bowl went into Vaisali for alms and when he returned he sat down -upon the seat prepared for him and when he had finished eating the rice -he said: - -“Take up the mat, Ananda,—I will go to spend the day at the Kapila -Ketiya.” - -“So be it, Lord,” said the venerable Ananda, and he followed step for -step behind the Blessed One. - -And when he had come there the Blessed One sat down upon the mat spread -out for him, and the venerable Ananda took his seat respectfully beside -him. And the Blessed One said: - -“Whoever, Ananda, has developed himself and ascended to the very heights -of the four paths to Power, thus transcending bodily conditions and -using these Powers for good may if he desires it, remain in the same -birth for an age, or that portion of the age which is yet to run. Now He -who has thus Attained has developed these Powers and could therefore -live on yet for an age or that portion of the age which has yet to run.” - -But even though this suggestion was given by the Blessed One, the -venerable Ananda did not comprehend it, nor did he say, “Vouchsafe, -Lord, to remain! Live on for the good and happiness of the peoples, out -of pity for the world and the weal of Divine Beings and men.” - -And a second time did the Blessed One say this, and yet did not the -beloved Ananda speak. - -Now the Blessed One addressed him thus: - -“You may leave me, Ananda, for awhile.” - -And rising from his seat, Ananda saluted the Lord, and sat down at the -foot of a tree not far off, and when he was gone, the Evil One, the -Tempter, approached the Lord and stood beside him, and he said: - -“Pass away now, Lord, from existence. Let the Blessed One die. For did -he not say that when the Order was established, and the lay-people, and -the truth made known, that then the time would be come? And all this is -now done, and the time is here. Pass away now, therefore, Lord. Let the -Blessed One die.” - -And when he had spoken, the Blessed One said to the Evil One: - -“Be happy. At the end of three months from this time the Blessed One -will die.” - -Thus did the Lord deliberately and consciously reject the rest of his -possible sum of life. And there followed an earthquake and tremblings -and thunders. - -And Ananda returned in haste and said: - -“Wonderful and marvellous is this earthquake, Lord, and what is its -cause?” - -And the Lord said: - -“Of the eight causes of earthquake and tremblings, this is one—when an -Awakened One,—He who has thus Attained, consciously and deliberately -rejects the remainder of his life, then is the earth shaken.” - -And, still speaking of the mastery of the Powers, the Lord continued: - -“Now I call to mind, Ananda, how when I used to enter into an assembly -of many hundred nobles with discourse of religion I would instruct and -gladden them, and they would say,—‘Who may this be who thus speaks? A -man or a God?’ And having taught and gladdened them, suddenly I would -vanish away. But they knew me not even when I vanished away, and they -would say in bewilderment, ‘Who may this be who has thus vanished away? -A man, or a God?’” - -And he spoke also of the eight stages of deliverance from errors of -perception, passing beyond the apprehension of form through infinite -space and infinite reason and finally beyond sensation and ideas, even -into the eighth stage of deliverance. - -And having given this instruction the Lord related to the venerable -Ananda how that in three months’ time he should hear his voice no more, -and the venerable Ananda cried out vehemently: - -“Vouchsafe, O Blessed One, to live. Stay with us for the weal of Divine -Beings and men.” - -But the Lord answered: - -“The time for making such a request is past.” - -And a second and a third time Ananda entreated and the Lord replied, -saying: - -“Verily, the word has gone forth from Him who has thus Attained. That -the Tathagata for the sake of living should repent of that saying can in -no wise be. Come, Ananda, let us rise and go to the Mahavana.” - -And they went to the Mahavana, to the Service Hall, and he commanded -Ananda to assemble there such of the brethren as dwelt in the -neighbourhood of Vaisali. And when they were assembled the Blessed One -sat down upon his mat and addressed them. And he said: - -“The truths, monks, which I have made known to you and you have -mastered, these practise, meditate, and spread abroad, that it may -continue to be for the good and happiness of great multitudes. - -“Behold, monks, now I exhort you. All component things must grow old and -pass away. Work out your salvation with diligence. At the end of three -months from this time He who has thus Attained will die. My age is now -full ripe: my life draws to its close. I leave you, I depart, relying on -myself alone. Be earnest, holy, full of thought. Be steadfast in -resolve. Keep watch over your own hearts. Who wearies not, but holds -fast to the Law, shall cross this sea of life, shall make an end of -grief.” - -So he spoke, and they dispersed silently. - -And the Blessed One robed himself early in the morning and took his bowl -and went into Vaisali for alms and when he had eaten his meal and was -returning, he gazed steadfastly at Vaisali and he said this: - -“This is the last time, Ananda, that He who has thus Attained will -behold Vaisali. Let us now go to Bhandagama.” - -And they went, and the Lord rested in the village itself, and there he -addressed the brethren, saying: - -“It is through ignorance of the Truths that we have had to run so long, -to wander so far in this weary road of rebirth—you and I. But when the -noble conduct of life, noble meditation, noble wisdom and noble freedom -are realized and known, then is the craving for existence rooted out, -the chain broken and we return to earth no more.” - -And it was there also that he delivered the high discourse on the nature -of the Four Truths; and having done this he pressed on with the -venerable Ananda and a great company of his own to Pava. And there he -stayed in the Mango Grove of Chunda, and Chunda was a smith by family. - -And when Chunda heard that the Perfect One had come to Pava and rested -in his Mango Grove, he went to him and saluted him joyfully, and with -reverence took his seat beside him, and the Blessed One gladdened him -with talk of high things. And, so gladdened, he addressed the Lord, and -said: - -“May the Blessed One do me the honour of taking his meal, together with -the brethren, at my house to-morrow?” - -And the Lord signified by silence his consent, and seeing he had -consented, Chunda the worker in metals, bowed before him and keeping him -on his right hand, departed. - -And at the end of the night Chunda made ready in his house excellent -food, hard and soft, sweet rice and cakes and the food, found in the -earth and loved by boars, truffles, and when all was ready he announced -it to the Lord saying: - -“Exalted One, the meal is ready.” - -And the Blessed One robed himself and took his bowl and he and his -followers went to the dwelling-place of Chunda. And when the meal was -over, he gladdened the smith with discourse of high matters, and so rose -and departed. - -But after the Blessed One had eaten of his food then fell upon him a -grievous disease, and sharp pain came upon him even to death, but he -bore it without complaint mindful and self-possessed. And to the -venerable Ananda he said: - -“Come, let us go to Kusinara.” - -“Even so, Lord,” said the venerable Ananda. - -And they went, but as they went the Blessed One grew very weary and he -rested beneath a tree and said: - -“Fold the robe and spread it for me, I pray you. I am weary, Ananda, and -I must rest awhile.” - -And the robe was spread, folded fourfold, and when the World-Honoured -was seated he asked for fresh water to drink and Ananda answered: - -“But, Lord, five hundred carts have just gone by across the stream and -stirred up by the wheels it has become fouled and turbid. Let us wait -for the river, cool and transparent, easy to get into. There the Blessed -One may drink and cool his limbs.” - -But his thirst would not wait, and taking a bowl Ananda went down to the -stream, and when he came to it it flowed clear as light. And he thought: - -“How wonderful, how marvellous is the power of Him who has thus -Attained. For this turbid stream is flowing brightly now.” - -And when he returned he said: - -“Great is the power of the Lord. Let the Happy One drink!” - -Now at that time a young man named Pukkusa, a disciple of the Brahman -Alara, passed along the highway, and seeing the Blessed One very weary -beneath the tree he came and saluted him taking his seat respectfully -beside him, and the Holy One discoursed with him on the depths of calm -in pure contemplation and abstraction of mind from the vain shows about -us, and with every power of his mind and heart did the young man listen, -and when the great teaching was ended, he said: - -“Most excellent, Lord, are the words of your mouth—most excellent. As -it were to bring a lamp into the darkness so are your words. And I, even -I, betake myself to the Blessed One as my refuge, to the Truth and the -Brotherhood. May I be accepted as a disciple!” - -And the young Pukkusa presented two robes of burnished cloth of gold to -the World-Honoured, saying: - -“May favour be shown and these accepted at my hand!” - -“In that case, Pukkusa, offer the one to me and the other to Ananda.” - -And so it was done and the young man gladdened and strengthened, rose -and bowed down and went his way. - - - - - CHAPTER XXI - - -NOW not long after the young man was gone the venerable Ananda placed -that glorious robe upon the Blessed One, and so placed it appeared to -dim and lose its splendour, and Ananda said: - -“Lord, it is marvellous that the colour of the skin of the Blessed One -should now be so clear, so bright, beyond measure, for this robe of -burnished gold has lost its splendour in the radiance.” - -“It is even so, Ananda. For on the night that He who has thus Attained -achieves supreme Enlightenment and also on the night in which he passes -away for ever leaving no residue behind, the colour of his person -becomes exceedingly bright and clear. And now this day at the third -watch of the night at Kusinara, between the twin sala trees the utter -passing away of Him who has thus Attained will take place. Come, let us -go forward.” - -And when he was come to the Mango Grove by the river, he said: - -“Fold a robe for me, Kundaka, for I am forespent and would lie down.” -And it was done and the Blessed One laid himself down on his right side, -and meditated, calm and self-possessed, and finally, calling to Ananda -the beloved, he said: - -“Now it may happen that someone may grieve Chunda the smith, saying, ‘it -is evil to you, Chunda, and loss, that the Blessed One died after he had -eaten his last meal from your provision.’ But check this remorse, -Ananda, by saying—‘It is good and gain to you, Chunda, that this should -have been. For the very mouth of the Blessed One has told me this—There -is laid up for Chunda the smith a good Karma of long life and good -fortune and good fame and the inheritance of Heaven and sovereign -power.’ In this manner check any remorse in Chunda the smith.” - -Then once more rising, the World-Honoured began again his pilgrimage of -pain, and he said: - -“Come, let us go to the Sala Grove of the Malla people at Kusinara.” - -And they went on. - -So with the monks the Exalted One reached at last the Sala Grove of the -Mallas, and he desired that Ananda the beloved would lay a couch for him -with its head to the north between the twin sala trees that they knew. -And this was done, and the sala trees shed their dropping blossoms on -the body of the Blessed One, for so it must be with a departing Buddha. - -And here, Ananda seeing that the time drew on, reverently besought the -commands of the Lord as to the disposal of his mortal body. And he -replied: - -“Hinder not yourselves by honouring what remains of Him who has thus -Attained. Be zealous, I beseech you, in your own behalf: be intent on -good. There are wise men among the nobles who will do due honour to the -body of the Tathagata.” - -And when he heard this Ananda could no longer endure his grief, and that -the Lord might not see his tears, he went into the monastery and stood -leaning against the door and wept, for he thought: - -“Alas! I still remain but a learner, one who has not yet attained -perfection, and the Master is about to pass away from me—he who is so -kind.” - -But the Blessed One called the brethren and asked: - -“Where then, monks, is Ananda?” - -And they told him, and he said to a certain brother: - -“Go, brother, and say ‘Brother Ananda, the Master calls you.’” - -And it was done and the beloved Ananda returned, and the Blessed One -said to him. - -“Enough, Ananda. Do not let yourself be troubled. Do not weep. Have I -not often told you that it is in the very nature of things most near and -dear to us that we must divide ourselves from them and leave them? How -then could it be possible that anything containing within itself the -necessity of dissolution should not be dissolved? For a long time, -Ananda, have you been very near to me by acts of love, kind and good, -that never varies and is beyond all measure. And not only by acts but by -words and thoughts of love. You have done well, Ananda. Be earnest in -effort and you too shall soon be delivered and attain the perfect -percipience.” - -Then the Blessed One said to the others: - -“He is a wise man, monks, is Ananda. Knowing what is right he has four -marvellous qualities, for those who see him, who hear him speak or teach -are filled with joy on beholding and hearing him, and the company of the -Assembly are ill at ease when Ananda is silent.” - -And later he said: - -“Go now, Ananda, to the town of Kusinara and inform the people of the -Mallas that in the last watch of the night He who has thus Attained will -pass away. And say this—‘Be favourable herein, Mallas, and leave no -occasion to reproach yourselves that you did not visit the -World-Honoured in his last hours.’” - -And Ananda the beloved went, robed and carrying his bowl and attended by -a member of the Order. - -And, as it chanced, the Mallas were assembled in the Council Hall and -when they heard his words, they wept, they and their wives and children -saying: - - “Too soon will the Blessed One die! - Too soon will the Happy One pass away. - Too soon will the Light of the World be darkened!” - -And trooping out with their wives and children, these Mallas came to the -Grove of the sala trees, and Ananda considering their great number -thought: - -“There is not time that they should speak singly with the Lord. But I -will present them by families.” - -And this he did, causing the Mallas to stand in groups and so presented -them, saying: - -“Lord, a Malla of such and such a name, with his wives, his children his -retinue and his friends, humbly bows down at the feet of the Blessed -One.” And that family with its retinue then advanced, weeping. - -And after this manner were all presented during the first watch of the -night, and when it was done they retired in heavy grief. - -But there was yet one work of mercy left unto the Lord. For at this time -a mendicant named Subaddha was dwelling at Kusinara, and he heard the -news that the Blessed One was about to pass away and his religious -doubts rushed into his mind and he thought: - -“Seldom indeed in this world do the authentic Buddhas appear. I have -faith in the monk Gotama that he may be able to remove my uncertainty. I -will go to him.” - -And he went and told his case to Ananda and he replied: - -“Enough, friend Subaddha. Do not trouble Him who has thus Attained. The -Lord is weary.” - -And three times he refused. But the Lord heard and he said: - -“Let him come to me. He will ask from a true desire of knowledge and -will quickly understand my replies.” - -So Ananda said: - -“Enter in, friend Subaddha. The Blessed One gives you leave.” - -And speaking respectfully that mendicant put his questions, awaiting the -answer with anxiety. And it was this: “Is the Way of the Law the only -path possible for a saint? Can that way alone produce sainthood of the -first order?” - -And the Lord replied: - -“Perfect saints from the first to the fourth degree are found only in -the Noble Eightfold Path.” - -And when he had given the reason why only under such discipline is -perception perfected, Subaddha, hailing his words with gladness, every -doubt lost in light, besought admission as a disciple and it was granted -and the probation of four months remitted, though Subaddha himself -willingly undertook that probation. But the Lord said: - -“In this case I acknowledge the difference in persons.” - -And this was the last man the Lord himself received. And because it -could not be otherwise Subaddha attained light and percipience, and -became conscious that for him birth was at an end, and he became a great -Arhat. And he sat beside the Blessed One until the end. - -And now the time drew on swiftly and knowing this, the Blessed One said, -while they all stood in great grief surrounding him: - -“It may be, Ananda, that in some of you the thought may arise—‘Now that -the word of the Master is ended we have no Teacher.’ But this is not so. -The truths and the rules of the Order—let them be your Teacher when I -am gone. And when I am gone, Ananda, let the Order if it will, abolish -the Lesser Precepts.” - -And after awhile the Blessed One spoke again, and he said: - -“It may be, brethren, that there is doubt or misgiving in the mind of -some brother as to the Buddha, the Truth, the Way. Enquire freely, -monks! Do not reproach yourself afterwards with the thought,—‘We were -face to face with the Blessed One, and yet could not bring ourselves to -enquire.’” - -But the brethren were silent. And again and a third time the Lord -repeated this. And in his care for them he said: - -“It may be that the brethren will not question out of reverence for the -Teacher. Let one friend then communicate with another.” - -And still they were silent, and the venerable Ananda said: - -“It is wonderful, Lord. I have faith to believe that in this whole -Assembly of the brethren there is not one who has any doubt or misgiving -as to the Buddha, the Truth, or the Way.” - -And the Blessed One, sinking yet lower into weakness, answered: - -“From the fulness of faith do you speak, Ananda. But He who has thus -Attained knows of certain knowledge that in this whole Assembly there is -not one brother who has any doubt or misgiving. For even the most -backward of all these brethren knows and has seen and will be born no -more in a state of suffering and is assured of final peace.” - -And by these words did the World-Honoured reassure Ananda the beloved in -whom as yet the tenderness of love crippled its wings, restraining it -from the eagle-flight of the perfected Arhat. - -And Ananda knelt, hiding his face beside the sala trees where lay the -Blessed One, for he knew that the parting drew very near. And there was -a deep silence, and it was as though all the spirits of earth and air, -and the Divine Beings and the Three Worlds, the earth, the heavens, and -hells waited with them nor would lose a breath that remained. And He who -has thus Attained lay with closed eyes, submerged in calm as in a great -ocean. - -And after awhile his eyelids opened and for the last time he looked upon -them and for the last time his disciples heard his voice, strong in -death. - -“Behold now, brethren, I exhort you, saying—‘Decay is inherent in all -component things. Work out your own salvation with diligence.’” - -And they trembled, kneeling about him. - -Then the Blessed One entered into the first state of ecstasy, and, -rising from this, into the second, and so passed into the third and into -the fourth and rising from that realm of ecstasy he entered the realm of -the infinity of space, and from this he entered the realm of the -infinity of consciousness and rising from this he entered the realm of -nothingness, and beyond this the realm of neither perception nor -non-perception, and from this he arrived at the cessation of sensation -and idea. - -And Ananda cried out to the great Anuruddha in an agony: - -“O my Lord—O Anuruddha, the Blessed One is dead!” - -And he, leaning above that Peace, said with calm: - -“Nay, brother Ananda. He has entered that state where sensation and -ideas have ceased to be.” - - - -And all veiled their faces. - - - -And the mind of Him who has thus Attained retraced its way downward -again and passing through all the stages entered into the fourth stage -of deep meditation and passing out of this he immediately entered the -Great Peace. - -And at the moment of his expiring the thunders of Heaven broke forth -roaring about them and there was a loud and terrible trembling of the -earth and the voice of Him who is the First uttered this: - -“All beings in the world must lose their compound selves and -individuality, and even such a Master as this, he, unrivalled and endued -with all the powers, even he has passed into the Nirvana.” - -And the voice of Indra, King of Gods, took up the tale. - - “Transient are all component things. - They being born must die, and being - dead are glad to be at rest.” - -And Anuruddha the Great said these words: - -“When he, the Desireless, lay in peace, so ending his span of life, -resolute and with unshaken mind did he endure the pains of death, -attaining his final deliverance from the Fetters.” - -But Ananda cried aloud: - -“Then there was terror, then the hair rose on the head, when he who -possessed all grace—the supreme Buddha died.” - -Thus spoke the Four Loves, from the highest to the lowest,—and these of -the brethren who were not yet enfranchised from the passions wept and -wailed in anguish, crying aloud: - -“Too soon has the Blessed One died. Too soon has the Happy One departed. -Too soon is the World’s Light darkened.” - -But the great Arhats bore their sorrow calm and self-possessed, saying: - -“Transient are all earth’s things. How is it possible they should not be -dissolved?” - -And all that night did the great Sariputta and Anuruddha spend in high -discourse but Ananda wept nor could be comforted. - -And in the morning the great Anuruddha addressed the sorrowing Assembly. - -“Enough, my brethren. Weep not nor lament. Has not the Blessed One -declared to us that it is in the very nature of things near and dear to -us that we and they must part? How then can it be possible that anything -born and thus containing within itself the necessity of dissolution -should not dissolve? Weep no more. Even the spirits would reproach us. -For they who have attained wisdom say ‘Transient indeed are all -component things. How is it possible they should not be dispersed? This -cannot be.’” - -And calling to Ananda he sent him into the town of Kusinara that he -might tell the faithful Mallas that their Lord was departed and that in -their true hands should be the burning. - -And they came out lamenting, having made great and costly preparation, -and they encased the body of the Lord in new cloth and folded sheets of -wool and lastly in a vessel of iron for the burning, and having clad -themselves in new garments eight chieftains of the Mallas lifted the -body, and they bore it through their little town to their own shrine, -and there in the presence of the Order with devotion and spices and -flowers and perfumes they did what was needful, and the body of the Lord -passed into grey ash, fulfilling all even to the uttermost. - -“Bow down with clasped hands. - -“Hard, hard is it to meet with a Buddha through hundreds of ages.” - -But they knew in whose presence they had stood. - -This also have I heard. - -The great Ananda, casting aside the fetters of love and retaining only -its radiance, became a mighty Arhat and laid aside all sorrow. - -After these things, one day it so chanced that one of the brothers sat -with Pingiya the aged Brahman, the disciple of the Lord, and Pingiya -from the fulness of his heart spoke of the Blessed One, saying: - -“As he saw the Way, so he taught it, he, the very wise, the passionless, -the desireless Lord, and how should he do otherwise, for in him was no -shadow nor turning of untruth. I will praise the voice of him who was -without folly, who had left arrogance far behind. It is he only, the -Dispeller of darkness, the high Deliverer, who giveth light.” - -And seeing his love, the other said: - -“How then can you stay away from him even one instant, O Pingiya?” - -And the old man replied: - -“Not even for one instant do I stay away from him, my brother. Vigilant -day and night I see him in my mind. In reverencing him do I spend the -night, and verily I think I am not far from him.” - -And he mused awhile and added this: - -“I am worn out and feeble, but my heart, venerable brother, is joined to -him for ever.” - -And lo, as Pingiya sat and said this word, there shone about them a -great light and Pingiya beheld the Blessed One stand there in majesty -that cannot be uttered. And he said these words: - -“Strong is thy faith, O Pingiya, and it shall be made glad. Fear not. -You too shall reach that further shore, the haven of the realm of -death.” - - - - - CHAPTER XXII - - -AND when the burning was done, the faithful Mallas gathered the bones -and they took them to their Council Hall and surrounded them with a -lattice-work of spears and a rampart of bows, and there for seven days -they did them reverence and homage with solemn dance and music and -garlands and perfumes. - -And the King of Maghada sent to beg a portion of the relics, for he -said: “The Blessed One was of the soldier caste and so too am I; I am -worthy to receive a portion and I will set over it a sacred monument and -hold a solemn feast.” - -And other peoples, and among them the Sakyas of Kapila,—the Lord’s own -people—sent demanding each a portion. And the Sakyas said: - -“He who has thus Attained was the pride of our race. We are worthy to -receive a portion, and we will put up a sacred monument and celebrate a -solemn feast.” - -And so it was with six more peoples all demanding their portion, and the -true Mallas grew angry, for they loved the Lord, and they replied: - -“The Blessed One died in our land and he is ours. We will not give away -any of the relics.” - -But the wise Brahman Dona rose amongst them and said this: - -“Hear, sirs, one word from me. Our Lord taught forbearance, and -gentleness was the law of his lips. Would it not be unseemly that strife -should arise over the relics of him who was in all things highest? Sirs, -let us all with one accord unite in friendly harmony to divide these -precious relics into eight portions.” - -And they asked him, this being so, to undertake the division, and he -answered “Be it so,” and with scrupulous care he divided the relics, -asking for himself the vessel that he might set a monument over it. - -And to the Moriya people (who too late asked their share of the precious -relics), seeing their grief they gave the embers of the pyre, and these -with all reverence they took away. - -Thus is the story told of Him who cast aside earthly love and riches and -power that he might open the way to the myriads of mankind who have -trodden it after him and who will tread it until all things merge in the -unity and reconcilement of the Peace. For like a bright shining went -forth the words of the Lord unto the ends of the earth, and those -countries that have not heard shall yet hear and rejoice, for in Him -were all wisdom and all love. And Kings and Emperors have heard and -adored, and peasants looked up in gladness to see the night of sorrow -dawn into the sunrise of joy. - -And for that man who desires no longer the illusions of earth, -ended—ended is the passing from death to death, the illusion of that -false self and ego being slain over whom alone death has dominion! For -the All in whom we are One is life and not death. - -Yet do not think that all the appearances of this world are wholly -illusion for that was not the Teaching of the Lord. No; but he taught -that the five senses cannot see nor hear nor touch nor the dissolving -brain apprehend Absolute Truth, and that this being so there is only -relative truth for those unenlightened who see but as in a glass darkly, -while those who have attained enlightenment, as did He who has thus -Attained, behold the Truth face to face. - -Therefore here we see things but as they can appear to us and not in -their true Being, and are most mistaken and deceived. - -Furthermore it is a strange thing and not to be uttered in words how by -following the narrow way of right thinking and right doing is the -cleansed perception attained. But the Lord said: “Do thus and thus, and -you shall know.” And so it is. - -And to the weak and poor in spirit as to the great of mind he did not -say: - -“Believe this, for so it is told you” but “Do this, and little by -little, as when a man climbs a mountain the earth unfolds beneath him, -for yourselves you shall see and know, needing no testimony from -another—No, not even from the ancient scriptures, the Vedas, the -Vedanta or any Brahman nor another. For the Kingdom of Heaven is within -you. Look inward and see it and be glad.” Thus the Lord taught and so it -was. - -And because this is so I who have seen many teachings of the old -writings and of the Brahmans pass away in later knowledge have never -seen one jot or one tittle of the Law pass rebuked into oblivion, -neither shall I, nor any other. Knowledge is a good thing and a great, -but all knowledge that comes through the brain and the five senses shall -be rebuked later or sooner by the majesty of the Truth and shall crumble -and pass. Only he who perceives beyond knowledge and sees beyond sight -can apprehend these matters and so sit above error, being one with the -One, and beyond that is the Nirvana, and even beyond the Nirvana it may -well be there are states inconceivable in glory. - -As for the ignorant, nothing is as they think it and they move through a -world of distorted forms most alien to the Truth, just as in the lower -consciousness of insect, reptile, and beast the forms perceived by them -are still more alien from the Truth, for consciousness evolves from -lowly beginnings. And this must be so since the thing seen is shaped by -him who sees it through his own fettered consciousness, the limits of -which he can in no way escape until he reaches that perception to which -the perception of the ignorant is as the snail’s or worm’s to the man’s. - -Yet let us not think that Reality is far from us. It lies about and in -us and we walk in it and see it not, and in the higher perception bright -things move about us and we of the lower perception see them no more -than the blind man the sunshine in which he sits, and they touch us with -strange instincts and visitings through the dark and we do not know, and -our heart calls them to come nearer and there is silence. - -So, for those who have eyes to see and ears to hear, the Blessed One -summed up all teachings of the wise men of old and those who are yet to -come, and no more can be added to it though it shall be more clearly -understood as time and knowledge join hands. Therefore walk in the Way. - -And whereas there are wise men of the West who teach that there is but -one life in this world of form and illusion, one hope of development and -knowledge,—I say this: Very wise and near the Truth must be those men -of the West if one life of twenty, thirty, ninety years suffices to free -them from the fetters of ignorance and render them perfect as their -Father in Heaven (for so they phrase it) is perfect. With us this is not -so, nor yet do we hold that any of the Buddhas can pay the debt of -another nor lift his sins from his shoulders, holding that the debt -incurred must be paid by the debtor, and this for the sake of immortal -Justice and for his own sake also. For the Law is evolution in the -innermost as in the mortal body. First the lowly beginning, the seed in -black earth. Then the tender shoot, the waxing strength of trunk and -bough till they can bear the glory of expanding blossom, and last, the -perfect fruit. And in one life this cannot be. And so have all the -Buddhas taught. - -Yet another thing. It was said by our Wisest that the man who truly -perceives sits above good and evil and may do what he will. Is this a -hard saying? How can it be? - -It is because the Truth is now his will. It is his being; he sits in it -and it in him, and the Truth and he are one. How should such a man -think; “This is right. I will do it. This is evil; I will not do it,” -any more than he will think; “I must breathe or I shall die,” -considering each breath or heart-beat? How can sin draw him any more -than the writhing of the snake tempts to imitation the man who walks -erect? These things are the necessary laws of the beginner in the Way. -They are stages of the Noble Eightfold Path, but for the Enlightened, -they who see things as they are, laws have no meaning, for they -themselves are Law. - -And this is the faith that must triumph, for Wisdom is its sceptre and -Knowledge its footstool, and the science of the schools its slave to -follow where it has led the way. - -Did not the Blessed One say—“We know. He who has thus Attained has -nothing to do with theories.” - -And great is the patience of the Law, for Eternity is its own and of -time it knows nothing. - -And now in ending I write down a few maxims which the wise have made for -those who did not see the Face nor hear the Voice of Him who has thus -Attained, that they also may consider and attain. For these are steps on -the Way. “Let a man learn to comprehend the True Nature of the World of -Law. Then will he perceive that all things are but the production of -Mind.” - -“In all living creatures there exists and has existed from the beginning -the nature of the Law. All, by this nature, contain the original essence -of Enlightenment. Wherefore birth and death and even the Nirvana itself -are transcended and become for us a dream of the night that is gone, -being lost in a greater Light.” - -“To the eye of flesh, plants and trees appear to be gross matter. But to -the eye of the Buddha they are composed of minute spiritual particles.” - -“Grass, trees, countries, the earth itself, all these shall wholly enter -into Enlightenment.” - -“Hail to the Buddhas of the Three Worlds, who are all but One in the One -Mind.” - -So I end. - -With lips of clay have I told that which cannot be uttered and with -mortal thought have I set forth the Highest. And well I knew this could -not be, for it is above the flesh and the tongue cannot speak it. - -Glory to the Blessed One, the Holy, the Perfect in Enlightenment! - - THE END - - - - - TRANSCRIBER NOTES - -Misspelled words and printer errors have been corrected. 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