THEHERITAGEOFINDIAr TheEightKeverendV.S.AZARIAH,Joint IBishopofDornakal.Editors.\j ^FARQUHAR?M. A.Subjectsproposedand volumesunderpreparation.SANSKRITANDPALILITERATURE.Hymnsfrom the Vedas.Prof. A. A.MACDONELL,Oxford.AnthologyofMahayanaLiterature.Prof. L. DE LAVALL^EPOUSSIN,Ghent.SelectionsfromtheUpanishads.ScenesfromtheRamdyana.SelectionsfromtheMahabkarata.THEPHILOSOPHIES.TheSaiikhya System.Prof. A. BERRIEDALE KEITH,Edinburgh.ThePhilosophyoftheUpanishads.SankarasVedanta. N.C.MUKERJI,M.A.,Allahabad.RamanujasVedanta.TheBuddhistSystem.FINEARTANDMUSIC.IndianPainting.PrincipalPERCYBROWN,Calcutta.IndianArchitecture.R. L.EWING,B.A.,Madras.IndianSculpture.PrincipalW.M.ZUMBRO,Madura.TheMinorArts.PrincipalPERCYBROWN,Calcutta.IndianCoins.ABIOGRAPHIESOPEMINENTINDIANS.GautamaBuddha. K.J.SAUNDERS, M.A., Rangoon.ASoka. J. M.MACPHAIL,M.A.,M.D.,Bamdah.6ankara.Ramanuja.Akbar. D. E.EVANS,B.A., Mirzapore.TulslDas. S.K.DUTTA,B.A., M.B., Ch.B.,Lahore.VERNACULARLITERATURE.TheKurral. H.A.POPLEY,B.A.,Erode.Hymnsof theAdiyars.G. E.PHILLIPS, M.A.,andFRANCISKINGSBURY, Bangalore.Hymnsof theAlvars.ManikkaVachakar.Tayumanavar.ISAACTAMBYAH, M.A.,Bar.-at-Law,Penang.Hymnsof Hindustan.ChaitanyaHymns.MarathiAbhangs.GujaratlHymns.SinhaleseLiterature. H. S.PERERA,B.A.,Kandy.HISTORIESOPVERNACULARLITERATURE.Bengali.C. S.PATERSON,M.A.,Calcutta.Gujaratl.Hindi. EDWINGREAVES,Benares.Kanarese. E. P.RICE, B.A., Bangalore.Marathi.Tamil.Telugu.121228EDITORIALPREFACEFinally,brethren,whatsoeverthingsaretrue,whatsoeverthingsarehonourable,whatsoeverthingsarejust,whatsoeverthingsarepure,whatsoeverthingsarelovely,whatsoeverthingsareofgoodreport;if therebeanyvirtue,and if therebeanypraise,thinkonthesethings.Nosectionofthepopulationof Indiacanaffordtoneglectherancientheritage.Inherliterature,philosophy,art,andregulatedlife there is muchthat isworthless,muchalso that isdistinctlyunhealthy;yetthetreasures ofknowledge,wisdom,andbeautywhichtheycontainaretooprecioustobelost.EverycitizenofIndianeedstousethem,ifheistobeaculturedmodernIndian. Thisisastrue oftheChristian,theMuslim,the ZoroastrianasoftheHindu.But,whiletheheritageofIndiahas beenlargely explored byscholars,and theresults of their toil are laid out for us in theirbooks,theycannot be said to bereallyavailablefor theordinaryman. Thevolumes are in mostcasesexpensive,and are often technical anddifficult. Hence this series ofcheapbooks hasA2EDITORIALPREFACEbeenplanned byagroupof Christianmen,inorder thateveryeducatedIndian,whether richorpoor, maybe able to find hiswayinto thetreasures of Indiaspast. ManyEuropeans,bothin India andelsewhere,will doubtless begladtousetheseries.Theutmost care isbeingtakenbythe GeneralEditorsinselectingwriters,andinpassingmanuscriptsforthepress.Toeverybooktwotestsarerigidlyapplied:everythingmustbescholarly,andeverythingmust besympathetic.Thepurposeis tobringthebestoutof the ancienttreasuries,sothatitmaybeknown,enjoyed,andused.05.SHHOSeTHEHERITAGEOF INDIATHEHEARTOFBUDDHISMBEINGANANTHOLOGYOFBUDDHISTVERSETRANSLATED AND EDITED BYK. J.SAUNDERS,M.A.LITERARY SECRETARY OFTHE Y.M.C.A. OF INDIABURMAAND CEYLONEDITOR AND JOINT-TRANSLATOR OF THEDHAMMAPADAIN THE WISDOM OFTHE EAST SERIESHUMPHREY MILFORDOXFORD UNIVERSITY PRESSLONDON,NEWYORK, TORONTO,MELBOURNEBOMBAYANDMADRASTHE ASSOCIATION PRESS86 COLLEGESTREET,CALCUTTA1915PRINTEDIN ENGLANDAT THEOXFORD UNIVERSITY PRESSDEDICATEDTOA. C. H.H.W.S.CONTENTSINTRODUCTIONVERSESELECTIONS:PAGE7I. TheTeacheraFarmer . . .19II.Vanitas,OmniaVanitas . . . 21III. Disillusion21IV. TheMiseryofLife ... . . 22V. Karma22VI. Karma .... .23VII. FourSorrowfulThings: ARiddleandanAnswer . . . .24VIII. AnotherRiddleanditsAnswer . . 24IX. TheSongofGreatBlessing. . 25X. TheTrueRecluses .... 28XL The AbodeofPeace . . . .31XII. Meditation 33XIII. HeroicMeasures . . . . 34XIV.HoldingtheMirroruptoNature. . 34XV. AConvertedWorldling... 35XVI. NoblesseOblige. ... .35XVII. AHerooftheSolitary Way. . 35XVIII. AllisFleeting36XIX. A MementoMori .... 36XX. TheBody. . 37XXI. TheViewdependsuponthePoint ofView 37XXII. The Hog38XXIII. Perseverance:(I)Credeexperto. 39(2)Hopeforthe Climber 39XXIV. TheVictoryoftheStoic ... 406CONTENTSPAGEXXV. TheKingdomoftheMind ... 40XXVI. TheUndauntedHeart ... 40XXVII. AContentedMindisaBlessing Kind 41XXVIII. TheStrenuousLifeofMeditation . 41XXIX. ABuddhistS.Anthony... 42XXX. MarriedLoveisLust... 42XXXI. A New Man43XXXII. A New Woman .... 43XXXIII. UnsafeConfidants .... 44XXXIV. AFatherGreetshisSon ... 45XXXV. ASonGreetshisMother ... 45XXXVI.Compassion. . . . .46XXXVII.Compassionto Animals: A CharmagainstSnakes . . . .47XXXVIII. TheSpiritsoftheDeparted. . 48XXXIX. TheTrueBrahman . . . .51XL.Labels,FalseandTrue . . .51XLI. TheFalseandtheTrue ... 52XLII. TheSongofVictory andBlessing. 52XLIII. Proofsofthe BuddhasExistence . 58PROSESELECTIONS:XLIV. TheOgressKali . . . .61XLV. PrinceWessantara .... 69XLVI. ABuddhistSolomon .... 73XLVII. TheCruel CraneOutwitted. . . 75XLVIII. TrueLove81XLIX.WrongLove 83L. TheProblemofSuffering... 85LI. ThePowerofthe Norm ... 86LII. DotheDeadMeetAgain? . . .87LIII. TheLaymansPart .... 89INTRODUCTIONBUDDHISM as aseparate religionhas almostceasedtoexistinIndia;yetitispart,andavitalpart,ofIndiasgreatheritage.It has left its markuponhergreat buildings,and not lessuponher national consciousness.Notonlydid it absorbandcrystallizemuchfromtheHinduismout ofwhichitsprang,andexpressmuchof Hinduaspirationsandideals,butithasinturnbeenreabsorbedintothatamazingcreedandhasgivenofits lifeandspirittoit.Especiallyis thistrue oftheethicalteachingofGautama Buddha. This is aheritagefor whichIndiacanhardly betoograteful;forithas been hergreatestweakness that she has never risentotheconceptionofaRighteousGod,andsohasmissedthe moral fibre which thatconceptionalone canimpart.And whilst Gautama himself failed ofthis sublimeachievement,andtherefore failed tohold herallegiance, yethetaughtof a Forcewhich makes forrighteousness,and his ownexampleofpureandlovingmanhood has beenamightypowerforgood.HadIndiabeenabletoseizethebestinBuddhism,and to blend it with hermysticintuitionofthereality and thenearnessofGod, howdifferentherstory wouldhavebeen! Andto-day whentheChrist,purer,moreloving,moremajesticandmightytosave,isbeginninginstrangeand incalculablewaystodominatehersub-consciousness,8 THEHEARTOFBUDDHISMand to dictate theprogrammeof her social reforms,it isbeingseen thatGautama,agnosticthoughhewas,wasyetaforerunner,and is stillapropheticvoiceof whomshehasmuchtolearn.*Give methestrength,shecries,lightlytobearmyjoysandsorrows.Givemethestrengthtomakemylovefruitfulin service.Givemethestrengthnever to disownthepoor,or bendmyknees before insolentmight.*Suchstrengthistrulyagift,and it is notGautamas togive;butsageadvice,andwinningexample,and the incentive of aloftyideal inwhichbarriers of castearebrokendownandmenlivepeaceablytogether,thesearenotvalueless.To the Easternreader, therefore,I offer thislittleanthology,believingthatit hasitsownplaceintheHeritageof India Series. AndItrustthatitmayalso findacceptanceintheWest,andmaycontributesomethingto thestudyof areligionwhich isexercising manyminds,and is so oftenmisunderstoodalikebyfriendandfoe.The Western student of Buddhism is almostinevitablyfascinatedbywhat H. C. Warren hascalled thestrangenessof the intellectual landscape;yetheis notseldombewilderedandevenalienatedbythe mass of its literature andbyitsnumberlessrepetitions.Slowlythe convictiondawnsonhimthatheisinakindofmaze,thathehaspassed thesamewaymanytimes,andisnot,at the end of hiswanderings, greatlyadvancedtowardstheheartofthereligion.ThatBuddhism,inspiteofitscritics,isareligion,1From RabindranathTagoresGitanjali,which morethananyother bookexpressesthe loftiestaspirationsofthe soul ofmodernIndia.INTRODUCTION 9andthatithasaheart,willbeabundantlycleartothecandidstudent;infact,itmay,inasense,besaid to wearits heartuponits sleeve !Certainlythere isnothingesoteric,nothingof the closedhand init,as somanywriters oftheosophictendencywouldhaveusbelieve;andtheBuddhahimselfprotestedthat hismessagewas asimpleone :Even as the Ocean haseverywherebut one tastethat of salt somydoctrine haseverywherebut oneessence that of deliverance.OnethingonlydoIteach: sorrowandtheuprootingof sorrow.Howwistfully havetheheartsofhiscountrymenturnedto theseideals;1andhowsignificantit isthat he threwopenthewayof salvation to all.2Theheart of hisreligionmaythereforebesaidtoconsist of a fewgreattenets of apracticalkindwhich beardirectly uponthis*onething: thetransiencyofphenomena,whichexplainsthesorrowfulness ofthings;the law of cause andeffect,whichbringshome to the individual thereasonforhisownpain,andprovidesasolutionoftheproblemofsuffering; and,closelylinkedwiththis,the doctrine oftransmigrationinits Buddhisticguise,whichamplifiesthisexplanationandfinds inexpiationameaningfor the world.3Sofar Buddhismisinevitably metaphysical, thoughitrejectsallspeculationas toorigins;andif itstoppedhereitwouldindeeddeservethechargeofradicalpessimismso often hurled at it. But itssecondsteptheuprootingof sorrow carries1Cf. Nos.Ill, IV, XIV,XV,&o.aCf. Nos.XXXIX,XL.3Cf. Nos. II-VIL10 THEHEARTOFBUDDHISMit outintothesphereofethics,andhereit strikesanoteofsturdyoptimism.Whatis thecause of all thesorrowandpainofthings? Doesit lie outsidemans control ? No;therootofallevilliesinTanha, thewill to be andtohave;if wecanbutrid ourselves ofthisweshallbe free indeed;and thewayof freedom is thewayofBuddhistrighteousness.1Broadly speaking,wemay saythere are tworoyalroads toemancipationself-culture andaltruism,or moreexactlymeditation andbenevolenceandtheylead tothe attainment of thatwhichamidst the flux andunrealityofthingsis alonerealandpermanent.2Sucharethecardinaltenets ofearlyBuddhism,andtheyhavelaid astrongholdupontheimagination andreason of Buddhists ofeverySchool,thoughoftendisfiguredbymodernaccretionsandprimitive superstitions.Thus,widelyastheydiffer in otherrespects,the Buddhism ofCeylonandBurmaand the Buddhism ofChina,Japan,andTibetareoneinthesefundamentals.Forthewhole structure of Buddhismis reareduponthat intuition ofGautama,which is knownas hisEnlightenment,and which heepitomizedandgavetotheworldastheFourAryan,orNoble,Truths;andbeing primarilya moral teacher heexpoundedveryfullytheethicalwayofsalvation.Just as Jesus in the Beatitudes showedmentheconditions ofenteringtheKingdomoftheHappyLife,analysingfor them His owndeep religiousexperience,soGautamainhisEightfold Waysum-1Of. Nos.I, VII, VIII, IX,&c.2Cf. Nos.XII,XIII,XXVIII,andXXXVI,XXXVII,XLV,&c.INTRODUCTION 11marized hisownexperiencein thelong pursuitofhappinessandpeace.Bothreligionsare to beregardedin oneaspectas Paths toHappiness.1Now the ethical as well as themetaphysicalideas of Buddhismmaybe foundduly analysedand tabulated in scholastic lists andprosydialogues,buttheyarefarmoreattractivelyandnotlessaccuratelyexpressedingathas,or snatches ofverse,scatteredhereandtherethroughthesacredwritings,or collected into suchanthologiesastheDhammapada,SuttaNipataandTherathen-gatha,and theserepresent probablythe mostprimitivestrandsofBuddhistlore.Intheconvictionthatthe heart of areligionisbest seen in itshymns,where there is more ofspontaneityandusuallyless ofdogma,I havetranslated sometypicalandpopularBuddhistpoems,and have ventured to call the collectionTheHeartofBuddhism;for I believethatbycarefulstudyoftheseverses,thestudentwillcatchmoreofthespiritofBuddhism,and,whatis moreimportant,enterfarmoredeeplyintothefeelingsofBuddhists,thanbymuchwadingthroughtheprosebooks.Is it not true that wegetnearer to thespiritof Christandtotheheart of Christianexperienceinsuchhymnsas NewmansLead,KindlyLight,andMathesonsLove,thatwiltnotletmego,andinpoemslike FrancisThompsons HoundofHeaven,thaninmostvolumesoftheologyorevenofsermons? Andinthesongsandejaculationsofthe Buddhist Elders we find theexpressionof atrue anddeepexperience, fromwhich we maylearn1Cf Nos.VIII, IX,&c.12 THEHEAETOFBUDDHISMmuchofthestrangeblendingofjoyandstoicism1andofbenevolenceandself-culture2whichcharacterizedBuddhisminitsGoldenAge.Mrs.RhysDavids,to whom the Buddhistworldowessomuch,hasexpressedinher admirableeditionof theThen-gathaadoubt whether eventhepiousBuddhist believes that these versescontain theipsissimaverba of those members ofthe Order to whomtheyareascribed,or thatthesenotableadherentsconversedinPaliSloJcas .Yetthis is whatalmost all Buddhists dobelieve !InCeylonI havelain awakeatnightlisteningtothe driver of thebullock-wagonand his mateconversinginimpromptustanzas;and in theEast,wherememoryiswonderfullyretentive,it isnot incredible that tradition should descend inthisway.But whether thegathaswerequitespontaneousornot,wecanfeel thattheyarethenaive utteranceinmanycases of a real andtrueexperience,and we cangather somethingof themagnetism andpowerof thepersonality whocalledforthsuchenthusiasm.Itisessentialinstudying Buddhismtogetatrueandsympatheticmentalpictureof thegreatTeacherhimself. Thisis noteasy;formanyof thedialogues are scholasticinventions,stifiand wooden;and most of the statues arepurelyconventional.Buttheparabletranslatedbelow,under the titleTheTeacheraFarmer,3givesusaverywinsomeandwithalhumorousportrait,andIhaveseenatanyrate one statuette in which thesculptorseemedtohavecaughtsomethingofitsspirit.I had wandered into one of thepicturesque1Cf. Nos.XVII,XXIV,XXV,XXVII,XXXI,&c.8Cf. Nos.XII,XXXVI,XLI,&c.3No. I.INTRODUCTION 13viharas ofCeylonwithclean-swept courtyardandgleamingwhitedagobaand venerableBo-tree,allsetinabowerywildernessofpalmsandfernsandscentedshrubs an abodeofpeacesuchasthatdescribed in No. XI. Herein thislovelycasketwere enshrined the usual massiveimagesof theBuddha with his attendantdisciples MoggallanaandSariputta, vast seatedfiguresindeep meditationwitheyesclosed,orstandingcolossi,witheyesstaringandinexpressive.Before them wereplacedcountlesssmallerimagesin brass orsilver,pathetic offeringsofpilgrims;and not one ofthemdepartedfromthe conventionalpattern,orshowedanyexpressionotherthanthat ofrepose.Aswecameout,gladtoescapefrom thestupefyingatmosphereoftheshrine,heavywiththescent ofjasmineandtemple-flowersandcamphor,weweregreetedbyaveryoldbhikkhu,1whoaskedusif wecould doanythingfor hiseyes,whichwereswollen and inflamed. We returned in a littlewhile and treated them for him. Meanwhile hehad beenbringingout his treasures to showus,and agroupofvillagersandtemple-boysandyoungerbhikkhus hadgatheredround. Withtrembling eager fingers,the old manunwrappedlayerafterlayerof cloth andsilk andshowedusthemostperfectimageoftheBuddhaIhaveseen.Itwasabouttwofeethigh,ofveryoldivory,andcarved,he toldus,in the fifteenthcenturyasaroyal giftfromtheKingofCeylontotheKingof Siam. Theposewas the conventional one oftheBuddhaasTeacher :standingwithhandheldup,thethumbandforefingertogether,asthoughhe wereexpoundingsome nicepointof doctrine.1Buddhistmonk.U THEHEARTOFBUDDHISMBut it was the face whichatonce rivetedattention;it wassokindlyandsohumorous,asmileplayingaboutthecorners ofthemouthandanexpressionintheeyessuchasSocratesmusthavewornashequizzedhis adolescentdisciples.Such wasSakyamuni,wholovedto call himselfaphysicianofthesoul,andwhosegreatestjoywastoopentheeyesofmenblindedwithpassion,ortostabthe soul of thesluggardawake. The FourNobleTruthsare,infact,asKernhaspointedout,anadaptationofcurrentIndianmedicalloretotheneedsofthesoul,anditwasthusthattheTeacherconceivedhiswork. Butgradually,withintwoorthreecenturies,mythandlegendsurrounded hisstory,and hishumanitywas hid under aheavysuperstructureofmiracle. Suchis theBuddhaasthe modernunsophisticatedBuddhist loves tothinkofhim anomniscientvictorand,inasense,a Saviour able toimparthis merit to others -1And Northern Buddhism wasonly carryingthisline ofdevelopmentfurther when it deifiedhim,developingthe doctrine ofjustifyingfaith inAmida,andmakingtheHighestBliss consist inentranceinto hisParadise. ButSouthern Buddhism hason the whole continued tothink of himas Teacher and has treasured summaries of histeachings.Familiarexamplesare the Maha-mangalaSutta2and theVyaggapajjaSutta,3whichareknowntoalmostall culturedBuddhistsandgiveinconciseandattractiveformthewholedutyofthelayman.Thedoctrines ofKarmaandofTransmigrationhave becomedeeplyembedded in the Buddhist1Cf. No. XLII.2No.IX.3No LIII.INTKODUCTION 15consciousness,ofwhichindeedtheyformtheverywarpand woof. No one who has not lived inIndiacanrealizehowgreatandsubtleis theholdwhichthese doctrines have laidupontheimaginationandreasonofeventhesimplevillager.Andhereit is well to note that whilst Gautama strove torefineuponthe Brahminical doctrine of Transmigrationandtosubstitute,for atransmigratingsoul,passing,as in theUpanishads,like a caterpillarfromleaftoleaf,astreamofenergyclothingitselfinbodyafterbody,yetmodernBuddhistsforthemostpartreverttotheolderphilosophy;andI havethereforenotincludedanypassageswhichdeal with thedifferences between the twodoctrines;theymaybebest studiedinthatveryattractiveworkthe MilindaPanha,orQuestionsofKingMenander . Ihavealsoomittedpassagesdealingwith the nature ofNirvana,for it ispossibletosupportanyof the current theoriesconcerningitfrom theSacredBooks,andBuddhistsfor themostpartare nottroublingthemselves aboutit,butlookforwardrathertorebirthinaheavenoruponearthunderfavourableconditions.There are certain other controvertedsubjects,however,whichare of morepracticalimportandwhicharealwaysrecurring,andIhopesomelightwill befoundupontheminthesepages.Theso-calledpessimismof the Buddhamay,for instance,be studiedby settingsidebyside Nos.XIXandXX,inwhichapessimisticattitude towards theBodyisrevealed,withNos.XXIVandXXV,whichshowasturdyoptimismtowardstheMindof man.Again,the stillvexedquestionoftheplaceof loveinBuddhismmaybestudiedbycontrastingNo.XXXVI,which inculcates bene-16 THEHEARTOFBUDDHISMvolencetoall, with Nos. XLVIIIand XLIX,whichteach attachment to none. And some materialfor anestimateof the Buddhasattitudeto women,another controversialquestion, maybegatheredfromNos.XXX, XXXIIandXXXIII.The stories included are ratherspecimensthananadequateselection;theyare included asthrowingfurtherlight uponthetopicsof thepoems;and all arepopularwithmodernBuddhists. Aknowledgeof them as of thepoemsisofgreat importanceto theMissionaryand theCivilServant,and indeed toanyone whose lotiscastinBuddhistlandsand whoisnottooinsularto desire thefriendshipof thepeopleof theselands.Everystudentofthesubjectwillprobablyhavehisownidea ofwhatshouldandwhatshouldnotbeincludedinacollectionmakingsoboldaclaim :somemay,forinstance,objecttothesupernaturalelement,which is ratherlargely represented;tothepresenceofstoriesofogresses,orofcharmsforsnakes,or of thepleafordeparted spirits. Myownfeelingis that Ihavenotincludedenoughofsuchmatter,foritundoubtedlyplaysaverysignificantpartinthe Buddhismofto-day: the Piritceremonies areverycommonbothinCeylonandBurma1;and thepoems used on theseoccasionsarevery well known. Others mayobject that toolargeaplaceisgivento theSangha,or celibate OrderofMonks,andtotheimportanceofgiftsmadetothem;butthoughtheyellow-robedbrethrenare too oftencorrupt, theywield an enormouspower,andmodern Buddhismisinalargemeasure1Cf. No.XLII,IV,note.INTRODUCTION 17a doctrineof merit obtainedbygifts to thebhikkhus.For millions of modernBuddhists,Buddhism isalmostequivalentto this doctrine of merit soobtained,adoctrinewhichiskillingitsverysoul.I donotexpecttoescapecriticism,but Ihumblyoffer theserenderingsas an honestattempttoreproducethespiritof theoriginals,andtheyareforthemostpartliteraltranslations.I have toexpress mygratitudetomyfriendsPunditW. D. C.Wagiswara,of the GovernmentTrainingSchool, Colombo,and Samana Punna-nanda,of CalcuttaUniversity,forhelpinlocatingcertainpassagesandintranslatingcertain others.Mr.Wagiswaraand I translated theThera-gathatogethersome twoyears agofrom apalm-leafmanuscript belonging tooneof theKandy temples;andit has been apleasantrecreation which hashelpedto whileawaythe tediumofasea-voyageandaconvalescencetoputourrenderingofthemandsomeothertranslationsintoverse.TotheRev.G. K.A. BellIowesomevaluablesuggestions.I mustexpress mythanks also to Mr. D. J.SubasinhaofCeylonforpermissiontoincludetwoof his translations(Nos.XLIXandLIII),and toProf. Charles Duroiselle of the Burma ArchaeologicalSurvey andtoProf.RhysDavidsforsimilarpermissiontoreprintNos. XLIV and XLVIIrespectively.Lastly,I amgladto thankmyMother,whotranscribedthewholetextforme,whenIwastooill or toolazyto do itmyself.She tells meshehas learnt to honourthememoryoftheBuddha,and if others are led to do sobythis little bookI shall beglad.Still moredoIhopethat it willSAUNDEESB18 THEHEARTOFBUDDHISMproveuseful tothosewhoarestrivingtoleadthefollowersofthegreatdeadTeachertoHimwhoisLifeindeed,andwhoblends inHisSacredPersontheRighteousnessof Gautamas ideal with theMysticPassionoftheheartofIndia.RANGOON,December5,1913.ITHETEACHERAFARMER(SuttaNipata,Uravagga.)THUShaveI heard :The Blessed One wasdwellinginMagadhaatDukkhinagiriin the BrahmanvillageEkanala,where the BrahmanKasibhavadragahad fivehundredploughsatwork;for it wasthetime ofploughing.Onemorningthe BlessedOne,takingrobeandbowl,cametothe field wheretheywereworking.Nowit was the time forbreakingthefast,andhe, awaitinghisturn,stoodononeside.The Brahmansawhimstandingthere,andthusaccostedhim:I, recluse,ploughandsow,andthenonlydoI eat. Soshouldstthou, recluse,ploughandsowandthereaftereat !Ialso, Brahman,ploughandsow,saidhe,nordoIeattill Ihaveploughedandsown.Nay,butIseenoyokenorplough,noploughshare norgoad,nobeasts of burdenbelongingtothe ReverendGautama.ThenupspaketheBlessedOneagain:Ialso, Brahman,ploughandsow,andhavingploughedandsown,Ieat.TowhomtheBrahmanmade answer in theseverses :Gautama,if farmerthouAsthousobrazenlydeclarest,Wherearethineoxenandthyplough?Come,idlebraggart,showushowThefield for harvestthouprepare"st!B220 THEHEARTOFBUDDHISMTohimtheBlessedOnemadeanswer :AFarmerI,goodsir,indeed.BightViewsmyveryfruitful seed;Therainthatwatersit isDiscipline.Wisdomherselfmyyokeandplough.(Brahman,dost takemymeaning,now?)Thepoleis maidenModesty,AndMindfulnessthe axle-tree;Alertness ismygoadandploughsharekeen !GuardedinthoughtandactandspeechWithTruthfulnessIweedtheground;IngentleKindlinessisfoundTheWayof SalvationIpreach.MyoxisEndeavour,Whichbearethmeever,WhereGriefcomethnever,ToNirvana,theGoal I shall reach.Such,goodBrahman,ismyfarming,Andit bearsambrosialcrops:Whosofollows outmyTeachingStraightforhimall sorrowstops.Then the BrahmanKasibhavadragapouredrice-milk intoagolden bowl andofferedit totheBlessedOne,saying:*AFarmerthouinverysooth,Ambrosialisthycropof Truth !Drinktherice-milk, sir,Ipraythee;GladlydoInowobeythee !ThestorygoesontorelatethattheBuddhatooktherice-milk,andpouringit intowater,caused itto hiss andsplutter.Onseeingthis marvel theTHEHEARTOFBUDDHISM 21Brahman wasfullyconvertedandadmittedtotheSangha,afterwardsbecominganArahat.NOTEThe samestoryoccursalsoinSamyuttaNikaya,VII.2. 1.IIVANITAS,OMNIAVANITAS(VisuddhiMaggaXVII.)ALLyewholiveinsensualjoyAndtakedelightin carnallust,Shallfeel,whensensuouspleasures cloyGriefssmarting, piercingarrow-thrust.IllDISILLUSION(Theragatha,72.)SICKNESSandpalsiedtotteringEld,Yea,Deathitself theseeyesbeheld !FromsuchdreadsightstofreemymindI left whatmostIlovedbehind.NOTETheexperienceof this bhikkhuseemsto have followedthat oftheBuddhahimself, who,obsessedwiththesightofaleper,anoldmanandacorpse,left allto findawayofescapefromsuffering.22 THEHEARTOFBUDDHISMIVTHEMISERYOFLIFE(FromtheIntroductiontotheJatakaBook.)AssomepoorsuffererinprisonpentFromyeartowearyyearisrackedbypain,Longsforreleaseandcannotfindcontent,Buteverpinesandchafesagainsthis chainSodothouseeineachsucceedingbirthAprisonfull ofuntoldmisery!Seektoshakeoff all chainsthatbindtoearthAndfromexistence evermorebefree.NOTENos. XLV-XLVIIarespecimensof the 550 Birth-stories whichcomprisetheJatakaBook.KARMA(VasetthaSutta.)ACTIONthewholewideworldisfashioning,Byactionmanis everbeingmade:Tisactionfetterseverylivingthing,AsthewholechariotbyitspoleisswayedNOTEBy acting,a man creates freshKarma,the effects ofwhichmustworkthemselvesout. Thusthecourse oftheworldandthelives anddestinies ofindividuals arebeingfrom moment to moment determined. The almost inevitable deduction from thisteachingis that inactionoffers awayof freedom from thesefetters,andEasternmonachismtendsalwaystothis solution.Thedoctrine is wellsummedupin theMilindaPanhain wordsattributedtoGautama:THEHEARTOFBUDDHISM 23Eachbeinghashisownaction : eachis heirtohisownaction : eachis thefruit ofhisownactionswomb: eachis kinsmanofhisownaction,andeachhashisownactionas over-lord andprotector.It is their ownactions thatdividemenup,allottingthemtohighorlowestate.TheSageNagasenaquotestheaboveasthrowinglightupontheinequalityofhumandestinies.VIKARMA(AnguttaraNikayaIII. 33.1)THEharvest ofthyformerbirthMustnowbereapeduponthisEarthForbetheymany,betheyfew,(0Monks,theLawis knowntoyouDeedsdoneinenvyorinhate,Deeds of the foolinfatuate,Mustbeartheirfittingpunishment,TillKarmasenergybespentForlustfulthoughtandangrywordNoentrytothylifeafford,ButrecognizethyproperdoomAndyield justretributionroom:WhoseekethwisdomflingsthegateWideopentohisfittingfate !NOTEToseethingsastheyare,andtoaccepttheinevitablewith a stoic fortitude this is true wisdomaccordingtotheBuddha.24 THEHEAETOFBUDDHISMVIIFOURSORROWFULTHINGS: ARIDDLEANDANANSWER(SamyuttaNikayaI.6)WHATbringethhumanlife toEarth?Whatstill disdainethtobebound?Whopassin woefrombirth to birth ?Fromwhatcannoreleasebefound?:Tis Passionbringethmantoearth,Hisminddisdainethtobebound,Allsentientbeingsknowrebirth,Frommiserynoescapeis found !VIIIANOTHERRIDDLEANDITSANSWER(SuttaNipataI.10)ThesearesomeofthequestionspattoGautamabythedemonAlavaka,who threatened if he could not answerthemtohurlhimintotheGanges. (Seebelow,No.XLII.)Thedemonspeaks:1Whatis thebestthatmenpossess?Whatbringsthemtruesthappiness?Whatis thesweetest ofthesweet?Whatisthelife oflivesmostmeet?Gautamaanswers:1Faithis thebestthatmenpossess,TheLawbringstruesthappiness,Truthisthesweetestofthesweet,Thelife ofInsightis mostmeet!THEHEARTOFBUDDHISM 25IXTHESONGOFGREATBLESSING(MahamangalaSutta : SuttaNipataII.4)This famouspoemanepitomeof Buddhist ethics isknown to almost all Buddhists ofanyculture;and inBurmaeverychild,howeverhumble,learnsit,theMingalaThotbeingone of his first lessons. InCeylonandotherBuddhistlandsit isbeingincreasinglytaught.Inthestressitlaysuponthe so-calledpassive virtues,humility, patience,reverence,purity, contentment,itremindsusoftheSermonontheMount. Itmay,infact,beregardedas a kind of BuddhistBeatitudes,depictingtheHappyLifeastheBuddhaconceivedit.In theoriginaleachcoupletcontains thewords,Thisis thegreatest blessing,orhappiness.THUShaveIheard :OncewhentheBlessedOnewasatJetavanainAnathapindikasPark,asnightcameon,a beautiful deva(god)drewnear,lighting upthe wholeplacewith hispresence.Hegreetedthe BlessedOne,andthenstandingononeside,addressedhimin these verses :Whatcountlessmenanddeities,DesiringBliss,havesoughtto findCometellme,Master,*whatit isThatbringsmostblessingtomankind.*This iseloquentof thepositionof thegodsinBuddhism :theyare still in the thrall ofKarma,andtherefore inferior to thegoodBuddhist.Here thegodappearsas a learner;butseeXLII,JayamangalaGatha,StanzaV,note.26 THEHEARTOFBUDDHISMTowhomthesagemadeanswer :*Toshunthefool,tocourtthewise,This is thehighestParadise :Payyerespectwhereit isdue,Sowilltrueblessingwaitonyou:Seeka fitplaceandthereremain,Strivingself-knowledgetoattain :Ifinpastlivesyouvestoredupmerit,Thefruits thereofyoull nowinherit :Letwisdom,skill,anddiscipline,Andgraciouskindlywordsbethine :Tendparents,cherishwifeandchild,Pursueablamelesslife andmild :Livethoudevout,giveamplealms,Protectthykinfromlife s alarms.Dogood,shunill,andstill bewareOftheredwines insidioussnare :Sodothoupersevereingood:Thisis thetrue Beatitude:Behumble,withthylotcontent,Gratefulandeverreverent :StudytheLawofKighteousness,ThisisthepaththatleadstoBlissBepatientthou,the SaintsfrequentAndponderstill theirargument:THEHEARTOFBUDDHISM 27TheNobleTruths,thelife austereAndchastethatbringsNirvanahere :1Thelifefromeightfoldbondsecure,2Thelife ofpeacethatcrownsthepure:ThisistheHighestBlisstofind,Thisthe chiefblessingof mankind.NOTES1Nirvanain this world is the calm andserene state ofmind of theArahat,whollydetached from thethingsoftime andspace.2Fromeightfoldbond. Theeightattachments are :Sorrowandjoy,fameandcontumely,wealthandpoverty,gain andloss. Ifamanismovedby noneofthesethings,heis ahappyman.Anothervery popular summaryof Buddhist ethics isfoundintheDhammapada183:Eschewallsin;Gooddeedsbegin;Cleanseeverythought;ThusBuddhastaught.28 THEHEARTOFBUDDHISMXTHETRUERECLUSES: ADIALOGUE(Therigatha,271-90.)ThisisperhapsthemostartisticofthecharmingPsalmsof theSisters,inasmuchasitcontainssomethingofdramaticdevelopmentand agooddeal ofquiethumour. Rohinigivesthepurestmotives for herlove of theyellow-robedbrotherhood: theworldly-mindedhouseholder adds themotiveof self-interest;and shequietlybringshim backtotherealities thistimewithgoodeffect !As acontemporary pictureof theearly Sangha,thispoemis ofuniqueinterest."SEE, Father,seetheholy men,"thoucriest,Awakingmefromsleep,Rohini :Andeverartthoupraisingtherecluses !Say, daughter,wouldstthoujointheircompany?Foreverdostthoufeedthemonmysubstance :Saywhyarethesereclusesdeartothee?Alazycrewofidlegood-for-nothings,Whobattenonthefoodofhonestmen!Cadgerstheyare,andfondofdaintyfeeding;Whydost thoulove them,daughter,tell methen ?Fullmanyatime, Father,hastthouasked me!ComenowI ll tell thee oftheirloftywork;Forworkerstrulyaretheyofthenoblest;Battlewithhateandlusttheydonotshirk.MustInotlovethem? Fortheirworkisholy,Holyininwardthoughtandwordanddeed,Aspearlorocean-shellsopureandlustrous,Untaintedtheybyhatred, sloth,orgreed.THEHEARTOFBUDDHISM 29VersedintheRighteous Lawtheyare,andskilful :Aye,andtheypractisetoothelawtheypreach;Learnedandself-possessedandeverwatchful,Livingin allthingsastheSagesteach.MustInotlovethem? Farafieldtheywander,Wiseandsolowly-mindedanddiscreet;Knowingtheendofeveryill andsorrowSee, Father,howtheypacethevillagestreet !Downcasttheireyes;theirpacesmeasured,sober,Theymeditate,norlooktoleft orright:Theylaynotuponearththefleetingtreasure;Finishedtheirquest,theirloftygoalinsight!Pooraretheytoo,yettouchnotgoldnorsilver;Eachdaysuppliesforthemtheirsimpleneeds;FrommanylandsandtownstheyjointheOrder,Boundinthesacredtie oflovingdeeds.Luckythedaywhenthouwastborn,maiden !Firm-foundedisthyfaithinJewels Three.Thesearetheharvest-fields,aswellthouknowest,Wherethere isveryfruitfulhusbandry.Itoowillservetheworthytruerecluses;Suchservice isrepaidmostbounteously!Father,ifanyevilapprehendingThouwouldstbewhollyrid ofevilssnare,GogettheetotheMasterandtakerefuge,StraighttotheHolyNormdothourepair;Aye,andwhateerthenobleBhikkhusbidtheeThatdo : fortruesthappinesslies there.30 THEHEARTOFBUDDHISM1Lo,nowIll hiemestraightwaytotheBuddha,HisholyteachingfromtheBhikkhus I ll obtain:Soshall I tooobservethe noblepreceptsAndthe best bliss onearth Illsurely gain/(Later.)*ErstwasIbutbynoblebirthaBrahman,Thisday amIaBrahmanmadeinsooth,AttainingtothethreefoldVedicKnowledge,BathedinthecleansingwatersoftheTruth.*NOTE1Thereference is tocleansingablutionsperformedbytheBrahman student beforeleavinghis teachershouse,afteracquiringknowledgeoftheThreeVedas.TheBuddhaadaptedthetermtevijjo,andmadeitmeanversed in the three attainments of the Arahat knowledgeofformerbirths,theeyeofinsight,andthepurgingout of all taints ofimpurity.THEHEARTOFBUDDHISM 31XITHEABODEOFPEACE(ChullaVaggaVI.1)Thesestanzas are attributed to GautamaBuddha,andgivethanks for agiftofsixtymonastic cells madebyalay-adherentto theSangha.Caves of this kind stillexist,notablyat NasikandKarli,lookingout overwideandpeacefulvistasandformingidealspotsformeditationandundisturbedquiet.It isvery movingto stand in one of these ancientmonasteries and to reflect that here formanycenturiesthepeacefulSonsoftheBuddha ledthe strenuouslifeof meditation,centuries before thatgreattablelandhadbecomethebattlefield oftheMarathasandtheMoghuls.HEREcoldandheatnosojournmake,Hereravenousbeastsnoentryfind,Norstingingfly,norcreepingsnake,Winters coldrain norsummersscorchingwind.Hereis aplacetoconcentrateThethoughts,to dwellserene,apart,WheremenofinsightmeditateSuchhabitations charmtheSages heart !Thesearechoicegifts: thereforeyewise,Havingyourownbestwealinmind,Letsacrededifices riseTolodgetheholyBrethrenofmankind32.THEHEAETOPBUDDHISMKaimentandfittingdrinkandfoodAndamplebeddingnowprepare!These offer totheBrotherhood;LettheminturntheRighteousLawdeclare.Soshallyourmiseryremove,Andyebepurgedofeverystain,GoodnessandTruthyell learntolove,Andlovingshallthelonged-forGoalattain !NOTEInthispoemthefollowingpointsinBuddhistethicsarenoteworthy:1. The divisionoflabour: TheSanghatomeditate,thelaymentoprovide. (CompareS.Paul,Romansxv.27,1 Cor. ix.n.)2. TheTeacherappealsfranklytothemotiveof self-advancement: Buddhist ethics areultimatelyhedonistic.3. There is muchmeritingiving giftsto theSangha: TheIndia of As"oka wasthicklysown with such sacrededifices,andBehargetsits namefrom the numberof Viharas it contained. In the Burma ofto-daypagodasformadistinctivepartofthelandscape,andatPagantherearesaidto beathousand.Wherewesay*asmanyas the stars the BurmansaysasmanyasthepagodasofPagan. It is Ithink,truetosaythat Buddhism istendingmoreand more toemphasizethis doctrine of Merit andChristianitytorejectit.THEHEAETOFBUDDHISM 33XIIMEDITATION(Theragatha,307.)(Selected.)WHITEagainstthe darkstorm-cloudHomewardflythefrightenedcranes;Thecavetheyseekis hidbyrains;Thetoadsawakenedcroakaloud:HerewherethestreamletsrushinspateBeneathdarktrees Ill meditate.(Ibid.,211.)BIGwithrainisthestormysky;Thecrestedpeacockcalls hismate;Theearthgleamsfreshwithgreenery;Afittingtimetomeditate.InBuddhaspreceptsbenotslack!Hardtotravelis thetrackThatleadsto Bliss : noturningback1NOTEThesepoems,likemanyintheSongsoftheBrethren,show astrong appreciationof naturalsceneryas an aidtothereligiouslife.SAUNDEES34 THEHEAETOFBUDDHISMXIIIHEROICMEASURES(Ibid., 193.)NOTforsleepis thestar-spanglednightButforworkandvigil, Sage!Whatif theelephants riderunseatedBemauledbythebrutein hisrage?*Betterforme,thantoliveondefeated,Istodieinthethickofthefight!XIVHOLDINGTHEMIRRORUPTONATURE(Ibid., 169.)THEbarbercameto dressmyhair :Itookthemirrorfromhishand,Andin it allmybodyscanned :Andwhilst Igazed,lo ! thenandthereIknewthevileness oftheflesh :SobrokeIthroughtheclingingmeshOfIgnorance,andcast asideTheuncleangarmentofmypride.NowstriptofVanityIgo;Nomoreshall Ibeborntowoe!*Astheelephantisadangerousbutveryusefulmount,someditation,eventhoughitprovetoo strenuous apractice,is thewaytopeace.THEHEAKTOFBUDDHISM 35XVACONVERTEDWORLDLING(Ibid., 157.)AWORLDLINGIwhogavemymindtodress,Athrall toprideandwantonwickedness,UntilIlistenedtotheSage,Andlet hisgraciouswordsassuageMycravingthirst forsensuoushappiness.XVINOBLESSEOBLIGE(Ibid., 173.)Aswhenabloodhorse falls beneaththeshaftsAnd,stungwithshame,dothstruggletoarise,Sothink ofme,anobly-genderedsonWhomthegreatTeachersinsightmakethwise.XVIIAHEROOFTHESOLITARYWAY(Ibid., 95.)BLINDandalonemywayIwend,Thedesert sandsbefore,behind :Shunningthehauntsofevilmen,Hereletmedie,aloneandblind !C 236 THEHEARTOFBUDDHISMXVIIIALLIS FLEETING(Ibid., 145.)DAYSandnights gospeedingpast;Lifeitself dothpassaway;Astheriverrushingfast,Menhastenby,andmaynotstay!Thoughtheywoulditsstingignore,Foolsthedoomof sin endure :Retributioncomethsure !XIXAMEMENTOMORI*(Ibid., 151.)SEEKali trussedforburial,loathsomesight!Clumsyandhugeshelies,thecrow-blacktrull :Brokenherlimbs,andfromherbrokenskullTheclottedbrainlike curdcomesoozingwhite.Such,suchis mortalwoman! PonderthouTheghastlywreckageofmortality;Forlovingsuchmenarereborn,Itrow,Frommiseryto endlessmisery!*Myexcuse forincludingthisveryhorriblepoemisthat thispracticeofgazingat deadbodiesandskeletonstilldisgustarisesanddetachmentfromtheworldfollows,is stillinuseinBuddhistlands. ThereareotherBuddhistpoemsmuchmoreoffensivethanthis.THEHEARTOFBUDDHISM 37XXTHEBODY(MilindaPanha,73.24)THISbodyis anest ofloathlysores;Adankandslipperyskindothwrapit round;AndfromathousandthousandoozingporesItsendethoutitsstenches,likeanopenwound.NOTEBuddhismis thereligionofanalysis.TheBuddha,whosecentralthoughtis that all is transient andfleeting, soughtto stabmens minds awakebymanysucha MementoMori astheabove. Iftheywouldonlyanalysethebodyintoits constituentpartsandseeitas itis,theywouldceasetoloveitandtopamperit,anddesirewoulddieoutinthem.Thefollowing passage,which is not without a certaingrimhumour,emphasizesthe samepoint;to the mindwhichistrulydetachedbeautyis butskindeep.XXITHEVIEWDEPENDSUPONTHEPOINTOFVIEW(Aparaphrase.VisuddhiMagga,I.)THEElderMahatissawasmeditatingnearAnu-radhapuraoneearly morning,when a beautifulandrichly-dressed womanpassedhimandlaughedback athim,seekingtocaptivate. Seeingherflashingteeth,hewasremindedthat thebodyisaset ofbones,andimpure.38 THEHEARTOFBUDDHISMTheEldersawherteethagleam,Andstraightdisgustsurgedupwithin :Howfoul thisbody, rightlyseen !Sothink,andyetoTruthshall win.SoonherhusbandinpursuitcameupwiththeElder andasked,Didyou,reverendsir,seea womanpassthisway? To whom he madeanswer :Ormanorwomanpassedmenow,Goodsir,Icannotrightlysay:Butthisatleast issure,Itrow,Askeletonhathgonethisway!NOTEA mediaeval Westerncarvinginivory,now in theFitzwilliam Museum atCambridge, representsin fronta beautifulwoman,behindaskull.XXIITHEHOG(Theragatha, 17.)LIKEahogtothetroughGoesthefooltothewomb!EverlastingrebirthIs thesluggards sure doom.NOTEThehoginBuddhismstandsforsloth oneofits threecardinalvices.THEHEARTOFBUDDHISM 39XXIIIPERSEVERANCE(Ibid.,246.)1. Credeexperto.ONCEhadstthouFaith,nowhastit not?Thatisthyfault,notmine,Son.Frailis thiswaveringfaith,I wot :Mengrasp,losehold,andareundone !Buttheseoldlegsarestrongandstout :Tobeg myfoodImustsetout :Alittlethere,alittle here !Thusdothoualsopersevere.2.Hopeforthe Climber.(Ibid., 62.)HEwhofallsmayriseagain:Fallinglose notheart ofhope!UpthesteepandslipperyslopeI toostruggledto attain :And,because Ilovedthegood,Swift I foundBeatitude !40 THEHEARTOFBUDDHISMXXIVTHEVICTORYOFTHESTOIC(Ibid.,39.)DISEASEassailedthis mortalframe,Andstraightmymindawoke:Come,playtheman! withinmespokeAvoicethattotherescuecame.NOTEThislittlepoemadmirablycontrasts the transient frail"bodywiththeeternal mindofman.Similarlythefollowingpoemcontrasts thebody,in its dullcommonplacesurroundings,with the*far-wanderingmind,whichmaynotbebound.XXVTHEKINGDOMOFTHEMIND(Ibid., 14.)BLESTis thelessonmyteacherhastaught!Iliveinthevillage,buteverinthoughtIescapetothejungle: nofettersforme,Forwisdomhathsetmemostgloriouslyfree !XXVITHEUNDAUNTEDHEART(Ibid., 189.)ALONEdwell I indreadfulcave,TherainpoursgurglingceaselesslyThesethingsformenoterrorshave;Heedingthemnot,mymindis free.THEHEARTOFBUDDHISM 41XXVIIA CONTENTED MIND IS A BLESSINGKIND(Ibid.,207.)COLDanddarkis thewintersnight;Itchapstheskin;it freezesthought!Whereshalltheshiveringbhikkhulie ?Intosafebarnstheharvest sbrought;TheMagadhansrejoice;andIRejoicewiththem: IllsleepallrightIngoodwarmstrawthis wintersnight!NOTEThepeopleofMagadhawere fellowcountrymenofGautamaBuddha.XXVIIITHESTRENUOUSLIFE OFMEDITATION(Ibid., 231.)*Toocoldforwork,toohot,toolateit is !Menthinkandlosetheiropportunities.ButsomeofheatandcoldmakelightAndworkawayintheirdespite:Comeseekwejungle-solitudeAndcultivatethestrenuousmood!42 THEHEAETOFBUDDHISMXXIXABUDDHISTS. ANTHONY(Ibid., 267.)FRAGRANTwithsandal-woodandgarlanded,AgirlwasdancinggailyinthestreetWithsofteststrainsoffluteaccompanied.IchanceduponmybeggingroundtomeetTheharlot,asshepliedhershamefultrade:SnarebyMaraset,licentiousjadeMygorgearosemymindwasfree !TheDharmas workbeholdinme,Fruit of theSageshusbandry!NOTEThispoem providesan instructive contrast betweenChristian and Buddhist ethics. AnEgyptianhermit oftheEarlyChristianChurchalsometadancing-girlplyingher shameful trade. He burst intotears,exclaiming,Alas ! that she should be at suchpainstopleasemenin her sinful vocation : whilstwein ourholy callingusesolittlediligencetopleaseGod.The Buddhist saint isdisgusted,butrejoicesthat hehimself is nottempted.The Christian saintweepsthatthe children of this world are more zealous than thechildren oflight.XXXMARRIEDLOVEIS LUST(Ibid., 299.)WITHhandmaidensandjewelsrareOfwomankindsurpassingfair,Ourlittleboyuponherarm,Mywifecame,seekingme.THEHEARTOFBUDDHISM 43ButI,ofevil luresaware,Beheldinherasubtlesnare,Designedto domedeadlyharm,DisguisedbyMarastreachery!Suchbondshavelosttheirholdonme,Theychainhimnotwhosemindis free.XXXIANEWMAN(Ibid.,43.)HAPPYIinfreedomblithe !ThreecrookedthingsIve laid asideTheplough,thehoe,theheavyscythe:Theretheylie : thereletthembide !Thestrenuouslife of meditationfree,Thisis the life henceforthforme!XXXIIANEWWOMAN(Therlgatha, 11.)HAPPYfreedom! Liberated bride !Tobondagenevertoreturn !Threecrookedthingsarelaid asideMymortar,andmybutter-churn;Aye,andmycrookedhunchbacklord :Freedomfrombirth anddeath s assured44 THEHEAKTOFBUDDHISMXXXIIIUNSAFECONFIDANTS(MilindaPanha,IV.16)NINEbeingsareunstable, fickle,mean:Thelustful,angry,easilybeguiled,Thecoward,too,andhewhoseeksforgain,Womenandeunuchs,thedrunkardandthechild :Forwhatis toldtotheminsecrecyThepubliccomestoknowimmediately!NOTEThispoemischieflyof interest ashelpingus to realizeGautamas view of women. That this low estimate ofwomenwasreallyhisseemsclearfromtwootherpassages:1.AnguttaraNikaya,IV.3:Whyisit,ReverendOne,that womennever sit inpublicassemblies,nordobusiness,norgotofarcountriesonpublicaffairs?_Women, Ananda,areirritable,andenvious,miserlyand foolish. For these reasonstheydo notsit inpublicassemblies,nor dobusiness,norgoonembassies.2. ChullaVagga,X.16:Aswhenablightofmildewfalls ontheripe cropofrice, Ananda,thatcropis doomed: so in whateverreligionanddoctrinewomenareallowedto leavehomefor the homelessstate,thatreligionwill come to aspeedyend.THEHEAETOFBUDDHISM 45XXXIVAFATHERGREETSHISSONFINDING HIM IN THE COMPANY OF THE BUDDHA(Theragatha,177.)Aslionsroaringeachtoeachinmountaincave,Sospeakwe,heroeswhohavewisely foughtandwon,DefeatingMaraandhis host of warriorsbrave :Victoriousfathergreeteththusvictoriousson;Gladsomethesighttoafathers oldeyes,Beholdinghissonintheranks ofthewise !Wehave honoured theTeacher,respectedtheLaw,And reverenced theSangha. Rejoice evermore!XXXVASONGREETSHISMOTHERWHO IS WEEPING BECAUSE HE HAS TAKENTHEYELLOWBOBE(Ibid., 44.)AMOTHERmaymournforherdeardeadson,Yea,shemaymournforherabsentone :Butwhylament,LadyMother,formeWhomhereinthefleshthounowdostsee !46 THEHEARTOFBUDDHISMXXXVICOMPASSION(SuttaNipata,148-9.)As,reckingnoughtofself,amothers loveEnfoldsandcherishes heronlyson,SothroughtheworldletthycompassionmoveAndcompasslivingcreatureseveryone,Soaringandsinkinginunfetteredliberty,Freefromill-will,purgedof allenmity!NOTEBuddhaghos"a,thegreatcommentatorofthefourthcenturyA.D.,commentinguponthispassage,givesabeautifulanalysisofamothersloveforherson:HeryearningovertheinfantisMettd,benevolence: herlongingfor hisrecoveryfrom sickness isKarund,pity:herjoyat hisgrowingpowersisMudita,sympathy: andher attitude of detachment when he is married and hasahomeofhisownisUpekha,non-interference.Averyfairidea ofwhatBuddhismmeansbylovemaybegatheredfromthispassageandfromNos. XLVIIIandXLIX.THEHEAETOFBUDDHISM 47XXXVIICOMPASSIONTOANIMALSA CHARM AGAINST SNAKESThischarm,which reminds us of the FairiesSongin MidsummerNightsDream,maywell be a bit ofpre-Buddhisticfolk-loreincorporatedinto the Buddhist books.*Itis relatedthata certainpriest havingbeenkilledbysnake-bite,theBuddhataughtthatit musthavebeenthefault of the dead man for notexercising compassionatethoughtstowards ourlittle brothers thesnakes.He thenenjoined uponthem thedutyofcultivatingsuchthoughts,andtaughtthem asongtosingfor theirprotection.Itbeginswith aprofessionof love for thefourroyalfamilies ofsnakes andendsthus :ONthingsthatcrawlmyloveisshed,Onbipedandonquadruped,Onthosewithmanyfeet !Maycrawlingthingsdomenowrong,MaythosethatrunonfeetalongDonooffencetome!All creaturesthathavelifewithin,Andall oursentientkithandkin,MayyefromeveryhurtbefreeAndlive beside uspeacefully!*Cf. theAtharvaVeda.NOTENotkillingis thechief,often theonly topic,ofBuddhistpreaching;and frescoes on theTemplewallswarnBuddhistsofthepunishmentthat willfollowin thenext world. It isusuallyregardedin Buddhistlands asmoreheinoustokillafleathantotellalie.48 THEHEARTOFBUDDHISMXXXVIIITHESPIRITS OFTHEDEPARTED(TiroKhuddasuttamin KhuddakaNikaya.)The East will take moreseriouslythan the West hasdonethe beautiful doctrine of theCommunionof Saints.In all Buddhist landsspirits playa vitalpartin thereligionof thepeople.In Tibet Buddhism is almostentirely superseded by spirit-worship;in Burma theNatsaremore thoughtof thantheBuddhas;andinJapanandCeylon anytree or desertedtemple, anyhouse orgarden,mayhaveitsguardian deity.Thisisreadilyunderstoodif wereflect thateverygoodmanmaybecome agod,andeverybadmana demon;andtheworldislargelythestageuponwhichthesespirit-armieswagetheir warfare. Thusevery familywill haveits householdgod,who is somedepartedancestor;andmanyahousehassomesnakeorratwhichisfednightlyverymuchas Puckand thegoblinswere fed in ShakespearesEngland bytheunsophisticated.InmanyBuddhistlands there areregularoccasions forfeedingthespiritsof thedeparted.Accordingto aJapanesewriter,thedeadinfluence notonlymensthoughtsandactions,but also the conditionsof nature :theydirect thechangesof theseasons,thewindandtherain,thegoodandthebadfortunesofstatesand of individual men. And Gautama is recorded ashavingtaught,ashelaydying,thattherewas notaspotfortwelveleaguesroundofthesizeofthetipofahairthatwasnotcrowdedwithpowerfulspirits.Ofancestor-worshipinJapan,Lafcadio Hearn writes :It isprobablythe mostprofoundandpowerfulof theemotions of the race that whichespeciallydirectsnational life andshapesnational character. Patriotismbelongsto it. Filialpietydependsuponit.Familyloveis rootedinit.Loyaltyis baseduponit.Tothedimmarginoftheworldofmen,Ortothecross-roadshungryspiritscome,OrbythejunctionofthewallstheystandOratthethresholdoftheirancienthomeTHEHEAKTOFBUDDHISM 49Andthoughthere samplefoodanddrinksetout,Nonethinksoftheminthrallofironfate,Savehereandthere,somekindliermindfulsoulLookstohiskinsfolksweal,compassionate;Letthismyhonouredkinsmens needsupply,Andthistheirlongingspirit-heartsrejoice:Andtheyassent,andtaketheprofferedfood,Andblesshim,utteringinaweakthinvoice :Longlive ourkinsman,bywhosekindlyactWenowenjoythis richandbounteousmeal;Forwehis kithandkinarehonoured :Nowmaythisofferingbringourkinsmanweal/Forthere s nofarminginthespirit-world,Notilth,norherds,noranymerchandise :Almsofthefaithfularetheironlyhope,Theircharityalonethe under-worldsupplies.Forevenaswaterdroppethfromacrag,Andstreamsdescendingreachthefar-offsea,Sodothegiftsthefaithful offerherePasstothespirit-worldassuredly.Thenall theirkindlydeedsofformerdays,Thegiftstheygave,thewordsoflovetheyspoke,Letustheirkinsmennowrecalltomind;Theyareourtrustyfriends,ourowndearfolk.Whatbootsfor themyourwailingandyourtears?Mourningyedobutploughthedesertsand !ButgiftsmadetotheSanghasurewillbringRichharveststothehungrywakefulspirit-band.50 THEHEAETOFBUDDHISMSodoingshallyepurchasethreefoldmerit,Fulfilling dutytotheneedydead;ForbyyourofferingstothepiousBhikkhusBoththeyandyearerichlyprofited.NOTEAll roads lead to Rome! So the Buddhist is ledbymanydeviouspathsalwaysbackto this cardinaltenetthesupremefruitfulness ofofferingsto theSangha.Ithas become an obsession in modernBuddhism,and issappingthevigourof Buddhist countries. There are asmanyas ten thousand Buddhist lamas,orpriests,inLhassa,andone-thirdofthearablelandofCeylonbelongsto the monasteries. Thisteaching,whichis still currentamongtheBrahmans,thatgiftsto them will benefit thedeparted,seems to havepassedover fromHinduism,incommonwithmuchelse,totheBuddhists;andasyoungIndiais rebelliousagainst thetyrannyoftheBrahman,soyoung Burma andCeylonarebeginningtoseeintheSanghaa YellowPeril ! Butthisreactionisfoundonly amongsttheeducated;theauthorityof BhikkhusandBrahmansis stillalmostundisputedbythegreatbulkofthepeople.THEHEARTOFBUDDHISM 51XXXIXTHETRUEBRAHMAN(Dhammapada,393-4.)*Like other socialreformers,Gautama set himself toredefine current terms.Verymuchas S. Paulredefinedthe term Jew,hegaveto theproudtitle Brahmana newmeaning,andshowedthatheis thetruenoblewhoactsnobly.NOTmattedhairnorheritageofbirthCanprovetheBrahman;nay,butsterlingworthAndtruthfulness andinwardpurity.Whatbootsyoursackclothandyourtousledhair ?Onoutwardthings, poorfools,yelavishcare !Yewhoarerotting, rotting, inwardly!XLLABELS,FALSEANDTRUE(VasalaSutta.)NOTbybirththe Outcastelabel,Notbybirth theBrahmanknow!ByactionsonlyareweableTojudgeamanorhighorlow.*I haveintroducedintothisanthologyverylittlefromtheDhammapada,because I havealready publishedatranslationofit underthetitle The BuddhasWayofVirtueinthe WisdomoftheEast Series.D252 THEHEARTOFBUDDHISMXLITHEFALSEANDTHETRUE(Ibid.,283.)BORNEontheflood offalseausterity,FullthreescoreyearslivedI,inmisery!Clothedmewithdirt,andpluckedoutbeardandhair,Fedmewithdung,andsittingdidforswear;Refusingproffered hospitality,Ipractisedpenanceswhichleadtohell,*Until I camebeneaththeBuddhasspell.BeholdtheDharmasgloriousworkinme;BeholdtheThreefoldLorehathsetmefree !NOTE*Penanceswhichleadto hell. Buddhismteaches thatfrom false asceticism arisepride, ignorance,and falsebeliefs. ItclaimstobeaMiddlePathbetweenthesensuallifeontheonehandandtheasceticlife ontheother.XLIITHESONGOFVICTORYANDBLESSING(Jaya-mangala Gatha.)This mediaevalpoem, probably composedinSiarn,isverypopularin Buddhistlands. It commemorateseightvictories,somepurely legendary,some foundeduponfact,and is used as a kind of mantra orcharm,the repetitionofwhichispotentforgood.To the educatedBuddhist, however,it is morein thenature of ameditationuponthe Teacher a reminder ofhis character and of his victoriousexample.Fromit wemaylearnmuchof theperfectionswhichmakeuptheBuddhistIdeal.THEHEARTOFBUDDHISM 53iBYwondrousliberalityTheSageattained tovictory,Suchwashischosenarmoury!Mara,byall hishostattended,Withthousandflashingswordsdefended,Onhiswar-elephantsoproudlyseated,Inpanoplyofsteel,theSagedefeated.Beyourshisglorious victory,Andyoursitsampleblessingbe !This stanza refers to thelegendaryattemptsbyMara,KingofDeathandLordofHell,topreventGautamatheBuddhaeludinghis realmby passingtoNirvana,fromthe conditioned to the unconditioned state.Thestoryis told with much elaborate detail in theLalitaVistara,anearlySanskritpoembelongingprobablytothe firstcenturyof our era. Thefixingofthedate ofthispoemis mostimportant,asmanyof the so-calledparallelsbetween the Buddhist andthe Christian storiesaredrawnfromthis source. ProfessorRhysDavidscomparestheLalita Vistara totheParadisepoemsofMilton,. e. it is nothistorysomuchasallegoryandlegend.Thestory goesthat Mara and theSagehad awordyduelas to the relative merit obtainedbythem: Whatevidenceisthere, Siddartha,askedtheEvilOne,thatyouhavegivenalms ?WhereupontheSagecalledupontheearthtobearhimwitness,andsherepliedwitharoarso terrible that even Maraswar-elephant,Mountain-girdled,fellattheSages feet.The Buddhist estimateof the relative worth of the Buddhaandthegodsisbroughtout in the accountofMaras onslaught,whichwassoterriblethatthegodsin attendanceupon theBuddhafled indismay,whilst theSagesatunmoved.IIBypatienceandtranquillity(Suchwashischosenpanoply)TheSageachievedthevictory.Alavaka,thedemondread,54: THEHEARTOFBUDDHISMThelivelongnighthecombated,WithheartofbrassredoubtableFiercerthanMara,lord of hell !Beyourshisglorious victory,Andyoursitsampleblessingbe!Thestorygoesthatin thesixteenthyearofGautamasBuddhahood, Alavaka,a demon who used to devourchildren,appearedbefore hisretreat,and thrice orderedhimtocomeout andgoinagain.Heobeyedpatientlyandcalmly,andthenatlastrefused,whereuponthe demonthreatenedthat,if theSagefailed toanswersomeriddleshe wouldputtohim,his headwould be broken and hisbodycastintotheGanges. (SeeNo.VIIIabove.)IllBycompassionflowingfreeHewonthegloriousvictoryOerelephant Nalagiri!Asthedreadfulthundercrashing,Astheluridlightningflashing,Asthejungle-fire encroaching,Hebeheldthebruteapproaching.Beyourshisglorious victory,Andyoursitsampleblessingbe!This stanza commemorates the last of the murderousattemptsofDevadatta, thecousin andwould-besupplanterof theBuddha. Inmadjealousyof GautamaheplottedwithAjatasatru,whointurnwasjealousofKingBimbi-sara : eachwastomurderhiskinsmanandtosucceedtohis office.AjatasatrusucceededinsupplantingBimbisara,whoretired in hisfavour,butDevadatta failed either tokilltheBuddhaortoforcehimtoresign.Bycompassionflowing free.The words refer totheeffectofhiscompassionupontheelephantNalagiri,whowasinrut,and further maddenedby spirits givento himbyDevadatta. Thebrute,onbeholdingtheSagefellat hisfeetandwithhistrunkremovedthedustfromthemandscatteredit overhisownhead.THEHEAETOFBUDDHISM 55IVByhis wondrousmagicpower,Stoodheasamightytower,Inastill morefearsomehour.Angulimala,banditdreadWithhumanfingers garlanded,Trophiesof his victimsdeadHimtootheSagediscomfited.Beyourshisglorious victory,Andyoursitsampleblessingbe !Angulimalawasanotorious robber ofKosalawhohadvowedagarlandof1,000humanfingers,one from eachofhisvictims,asanofferingtohistree-god.TheBuddhaheard of himandsoughthim out. At first therobberwhohadpiledup999outofthe1,000fingershewantedtriedtocompletethevowbykillingGautama,buthewassoon converted and became anArahat,soescapingthepunishmentof hismurderouscareer!To-day,inCeylon,Siam,andotherBuddhistlands,thefollowingstanza,knownasAngulimalasPirit,isrecitedoverpregnantwomento ensure apainless delivery:SinceIwasnumberedinthenoblecompanyOfArahats,nolife Ivetakenwillingly.Bypeaceandself-control sereneWasthemightySagevictoriousseen,(Agloriousvictory,Iween!)WhenChincha,feigningpregnancy,Accusedhimofunchastity,Andslandrouslyingrumourswoke,Amongstthesimplecountry-folk.Beyourshisgloriousvictory,Andyoursitsampleblessingsbe!Ahereticalsect,jealousof theSage, persuadedalaydevotee of theirsect,thegirlChincha,tofrequentthe56 THEHEARTOFBUDDHISMneighbourhoodofhisretreat andfinallytofeignpregnancyand accuse him ofbeingthe author of her shame. Shetiedaheavywoodenbowlbeneathhergarments,andoneday appearedashewaspreaching,andbeforeall thepeoplereviledhimasherseducer.Sister,herepliedwithserenecalmness,no one saveonlythouand I can tell if thesewordsbefalse ortrue. Butthoughhehadforgottenthegods theydid not forsake him. For Indra and fourattendantgods,veritable dei exmachina,appearedin thesemblanceofmice,ranupherskirts and gnawedthestringsbywhich the bowl was fastened. Shedisappearedin aflameoffire,anddescendedtotheAvici-hell.Thegodsareconceivedinthislegendasunseenwitnessesofthe affairs ofmen,andableonoccasiontointerfereontheirbehalf.VIBywisdomspiercinglevin-flash,False Sachchatoo didheabash,Andall histrumperyweaponssmash:Withenviousheartofenmity,Andblindedwithperversity,HecameagainstthemightySageAndsoughtwithliesthewartowage.Beyourshisglorious victory,Andyoursitsampleblessingbe !Sachcha was a false teacher whom the Buddha overthrew.VIIHispupiltoobymagicmightDidaidhimintheheroicfight,Andputthedreadfulsnakestoflight:TheSagesspiritualson,Inserpentsguise,thevictorywon,PrevailingbyhismagicpowerOerdemonstwaininthatdreadhour.Beyourshisglorious victory,Andyoursitsampleblessingbe !THEHEARTOFBUDDHISM 57Twodemons,NandoandUpanando,usingmagicpowersandappearingin theguiseofserpents,used to workgreathavocamongstthepeopletillMoggallana,one ofGautamas chiefdisciples,himselfassumingtheguiseofaserpent, putthemtoflight.TheArahathaspowertoassumeotherformsandtopassthroughtheairunseentogreatdistances.VIIIByknowledgedidthemightySage(Suchwasthewarfarehedidwage)Bako,theBrahmagod, engage;Agodwasheofpowerandlight,ButpoisonedbytheenvenomedbiteOfthesharpfangofwrongbelief;Inwisdomsdrughefoundrelief !Beyourshisgloriousvictory,Andyoursitsampleblessingbe!This is one ofmany passagesin which Gautama isdepictedas aphysicianofthesoul,curingthosewhoarementallysick. Inthis casehecuresa hereticalgod!Whosoiswise,withwakefulmindalertShallsaythesevictory-blessingsconstantly:Soshallheeverythreateningill avertAndtranquilcome toHappyFreedompresently.NOTEThispoemis ofespecialvaluetothestudentofreligions,for it shows how the modern Buddhist thinks of theBuddha,and how the doctrine of reversible meritthat the worldto-daycan share the merit of GautamaBuddha hasestablisheditself.* Hereisthelinkbetweenthe stoicism ofprimitiveBuddhism and the Amida-worshipofJapan. Mayit notalsoproveastepfromthe*Ci. LI.58 THEHEAETOFBUDDHISMdimlongingsof the Buddhist heart for a Saviour to thesureknowledgeofsalvationinChrist ?*LongyearsThyshadow,broodingoer theselands,HathtoldofPeaceandHopeforsinfulmen;NowturntheShadowtoReality,AndblessusaswegatherroundThyFeet,Oh!Amitabha-Christ,sole Lord of All!XLIIIPROOFSOFTHEBUDDHA S EXISTENCE(MilindaPanha,345-7.)Thispoem,probablyofearlypost-Christiancomposition,togetherwiththemonuments,providesaneffectivereplyto those critics whohavesoughtto find theoriginoftheBuddhalegendsinaSun-Myth.Asmenwhoseeacity fitlyplannedInferthegreatnessofitsarchitect,SowhentheCityofGoodLaw is scannedWorkoftheBlessedOnecan thosewhowilldetect.Asmenwhoseetheoceanrollers breakInferthegreatnessofthencompassingsea,SomaytheyjudgeofhimwhoseteachingstakeThroughoutthelisteningworld their course ofvictory.Ofhim,theVictorwhoallaysallgriefWhopurgedhisheartofTanha,seedofwoe,*WellmaythementowhomhebringsreliefCry,Great ourMaster,far hisgoodly preceptsflow!*Seep.10.THEHEAKTOFBUDDHISM 59Asmenwhosee far-ofiHimalayas snowsCanjudgethe mountain-barrierssoaring height:SotheyonwhomtheTeacherpeacebestowsBehold the Mount of Dharmagleamingclearandwhite,Steadfast, unshaken,toweringonhigh,Unmovedbyall thepassion-blastsoflust,Inairserene,whereill andKarmadie,Infer Howgreatthe Hero in whose word wetrust !AsthosewhofindsometrackofelephantInferthevastness ofhiskinglyform,SowhentheyseetheworkofBhagavant,*Howmighty,crythey,wastheTeacheroftheNorm!Asmenbeholdthejungle-folkafraidAndknow*TheKingofbeastsissurelynear,Sowhenfalseteachersfly,andaredismayed,WejudgeTis wisdomof theroyalSage theyfearIAndwhentheearthrejoicesfreshandgreen,*Thegraciousrain,wesay,hathcomeatlast.Sojudgewe,whentheheartsofwearymenRejoice,Hisgraciouswordsintotheirlives havepassed.Seeingthewidefieldsturnedintoaflood,*Somemighty streamhathpoureditswatershere/Mencry: sojudgetheyoftheLawhowgoodItis,becausetheyseemenhereandeverywhere*Theregulartitle forGautama,TheBlessedOne.60 THEHEAETOFBUDDHISMInthewideoceanofitswaterspure,Cleansedfromthemudofsinandsuffering.Asmenwhoscentthefragrantair aresureThatthegreatforesttreeshard-byareblossoming;So,findingrighteousactionswaftingroundAllthesweetfragranceof theirloveliness,Mengladlysnifftheair,andcriesresound,Heresurelylived aBuddha,Lord ofRighteousness !THEHEARTOFBUDDHISM 61XLIVTHETALEOFTHEOGRESSKALI(TRANSLATEDBY PROFESSOR CHARLESDUBOISELLE)Neverthroughhatecanhatredscease;Loveonlyendsthem,evermore :Loveonly bringsall strife topeace;Suchis thetrue,theancient lore.NEVERthroughHate. Thisstorydid theMaster tell whattime he dwelt at theJetavana,aboutachildlesswoman.Tis saidthata certain householdersson,afterhis fathersdeath,managedbyhimselfthewholeofhisdomesticconcerns;alikeinthefieldsandinthe house heworked,takingtender care of hismother. Onedayhismothersaidtohim:Iwillfindtheeamaiden(asawifetothee).Mother,replied theyouth,donotspeakthus;solongasmylife lastsIwillcherishtheealone.Son,saidthemother,Iamnothappythus,seeingthat thou hast now to work both in thefieldsandinthehouse;letmefindtheeawife.Theson,having againandagainrefused thisoffer,at the last was silent;whereuponthemother,havinginminda certainfamily(inwhichtherewasamarriageabledaughter),leftthehouse.Heaskedher :Towhatfamilydostthougo?But,learning fromher Such-and-suchafamily,he dissuaded her;and indicated thefamilyhehimselfpreferred.Thither shewent,asked forthehandoftheirdaughter,fixedtheday (forthewedding),andtookherhome.Timepassed,andtheyoungwifeborenochild,seeingwhichthemothersaidtotheyoung man:62 THEHEARTOFBUDDHISMMyson,the maiden of thine own choice didIbringto our home;and lo ! she is withoutoffspring.A soillessfamilyfalls intoruin,theline ofitssuccessionlost;letmeseekoutanothermaiden !Enough!mymother! hereplied;but notwithstandingthis sheagainandagainbroughtupthesubject.The childlesswife,hearingofthis,bethoughther: Sonsverilycannottransgressthecommands of theirparents;sooner or latertheywillbringinto ourhomea maidenthat will beara childandwill usemeas a slave.How,now,ifI were togoandmyselfseek for such a one ?Goingtoacertainfamilysheaskedthedaughteroftheminmarriagetoherhusband.Buthow, madam,canyouask this ?theyinquired.I amchildless,andverilya childlessfamilygoestoruin. Yourdaughter,havingborneason,will becomethe mistress of theproperty.And,obtainingtheirconsent,she herself took themaidentoherhusbandshome.Butpresentlyshebethoughther : If thismaidenshall beareither a son or adaughter,shewill become the mistress of theproperty.Itbehoves me so to act that she bears no child.Whereuponshetoldtheother :Whenthou knowest thoushalt becomeamother,make meacquaintedwith the fact. The otherassented, and, later,findingshewasinthewayofmotherhood,informedthe first wifeofthematter.Nowthechildless womanwaswontherselftoservethe other with her food; and,learningthis,sheplacedin theyoungers rice apotent poison,sothatnochildwasborn. Evena secondtime didTHEHEARTOFBUDDHISM 63mattersfollow the samecourse. Theneighbouringmatronsaskedoftheyoungwife :*Thinkyousomeenemyisagainstyou? Andshetoldthemwhathadoccurred.Foolishgirl! criedthey,wherefore didstthougiveher information?Throughfear thatthou shouldst become mistress has shewrongedthee ! Onnoaccounttell heraughtagain.Thuswarned,on the third occasion she saidnaughtto the elder wife. But thelatter,laterunderstanding,askedher :Whydidstthounotacquaint me?Wherefore, indeed,should I informthee,repliedtheyounger, seeingthattwice thou hastbroughtmetoharm?The childless womanthought/Now am I undone !But,watchingfor heropportunityin the otherscarelessness,sheatlast,whenthetimeofmotherhoodwasnigh,administeredagainandagainherpoison.Because of the advancedprogressofthematter,thepoisonactednotasformerly;andtheyoungmother,indangerof death andsufferingthe most terriblepain,madethis act of resolveconcerningthe elder wife :I,woe isme,amundone !Broughthitherbythyself,these threetimes hast thou slainmyoffspring,andnowamImyselfaboutto die.MayI,passinghence,takere-birth as anOgress,*andmayI havepowerinfuturelivesalwaystodevourthychildren. Soresolving,shedied,in thatveryhousehold,andtookre-birthintheformofaCat.f*Yakkhim. TheYakkhasareanorderofbeingsgiftedwithvariousmagical powers,andcommonlysupposedtofeedmainlyonhumanorotherflesh.t Buddhistpsychologyteaches that theparticular64 THEHEARTOFBUDDHISMThehouseholder,seizingthe childlesswoman,reproachingherwithbeingthecauseofdestroyingthe succession of hisfamily,maltreated her soterribly, beatingherwithelbows and knees thatshe died;andshe also in that same house tookre-birthintheshapeofaHen. The Henlaideggs,and the Cat devoured them;and so asecond,andyet againfor the third time. On this lastoccasion theHen,perceivingNow will this Catdevour mealso,formedtheresolve :Havingdied andpassedfrom thisexistence,mayIdevourbothherandheroffspring.Dying,shetookre-birthasaPanther;andshethat was the Cat was re-born as a Doe. Thricedid the Panther come forth and devour theyoungof thatDoe,lastly slayingalso the Doeherself. TheDoe,atpointofdeath,formedtheresolve :Thrice havemyyoungbeendevouredbythisPanther;nowalso will she devourmyself.Departinghence,mayI in future come to likewisedevourheroffspring.Dying,shewasre-bornasanOgress.Later,thePanther herselfdied,and took re-birth as thedaughterof a noblefamilyin Savatthi.Comingtomaturity,she went to live in her husbandsthoughtentertainedatthemomentofdeathhasaspecialand immediate influence indecidingtheKarma,thecharacter of the re-birth taken. In this case the hatredpredominantin the womans mind notonlyresulted intheachievementofherpurpose,butbyreason of its intimateassociationwithoneofthethreeforms ofIgnorance(Greed,Hatred,andthe Delusion ofSelfhood)causedhertotakere-birthin theAnimalWorld,in thebodyof ananimalin whosenaturecruelty,so manifest in thedyingwomanswish,playssopredominantapart.THEHEARTOFBUDDHISM 65home,in avillagehardbythecity gate.Timepassedby,andsheboreason.ThentheOgress,taking uponherselftheformofa dear friend of thatyoungwoman,cameto herhouseandinquired: Whereismyfriend ?Sherestswithin,in the innerroom;she hasbecomeamother.Is it asonoradaughter? askedtheOgress;andsaying,Well,I willgoandsee,she enteredtheinner room;tookup thechildasif tolookatit,andwentaway.Asecondtimealsodidthesameseries of eventstranspire.The third time theyoungwomanwasabouttobearoffspringshetoldherhusband:Beloved,on these two occasions came theOgresstothishouse,anddevouredbothmysons.This time will Igoto the house of mine ownfamily.Sosaying,she wenttoherfamilyshouse,andinduecoursebecameamother.Nowatthattimeitchancedtobetheturnof theOgresstocarrywater. ForKuvera*makestheOgresses,eachinturn,carryfor him waterfrom theAnotattaLake,| passingit from head to head.But ourOgress,so soon asshewasrelievedfromhertask,speedilyrepairedto theyoungwomanshouse.*Whereismyfriend? WhereshallIfindher?askedshe.In thisplaceanOgressdevours all the sons*Kuvera,orVessavana,theKingof theDemons,theGuardian of the Easternquarterof theHeavens,rulesoverthespiritsoftheair,andtheguardiansoftreasure.tAnotattaLake,one of sevenmysticallakes in theBuddhistwonderland,said to be situateamongsttheHimalayaMountains.SAUNDERS66 THEHEARTOFBUDDHISMthatarebornuntoher; she,therefore,hasgonetothehouseofher ownfamily.TheOgress, thinkingWhithersoever shemaygo,sheshallnotescapeme,andanimatedbythedepthofherhatred,rushedtowardsthecity.But theyoung woman,onthenamingdayofherchild,bathed him; and,a namehavingbeengivenhim,addressed herhusband,saying,Letus,beloved,now return toour ownhouse.Takingher littleson,accompaniedbyherhusband,shewentalongthe road.Crossing bythemonastery,shegave the babetohim,whattimeshebathed herself in thepool;andthen,whilst herhusbandbathed,shewaited,nursingthe child.SuddenlysheperceivedtheOgress coming;recognizingher,shecriedinaloudvoice :Haste thee;haste thee ! mine husband !ThisistheOgress!Unable to wait till he couldcome,she turnedback andswiftlyran towards the interior of themonastery.Nowthattime,theTeacherwasexpoundingtheDharmain the midst of thecongregation.Thewoman laid the babe at hisfeet,crying: Tothee do I makeofferingof this babe!Save,ohsavethelife ofmychild !ButSumana,theDeva,whoguardedthethresholdoftheaudiencehall,didnotpermittheOgressto enter. TheMaster,addressingthe ElderAnanda,said : Gothou, Ananda,and callhither thisOgress!The Elder called her. Thewoman,interror,criedout :Shecomes,Lord! shecomes !*Letbe! Makenodisturbance! wastheanswer.THEHEAKTOFBUDDHISM 67And,theOgresshavingenteredandstoodby,theMastersaidtothem :Wherefore doyethus? Hadyenot encounteredwithaBuddha,evenas amI,thisenmityyeholdonefortheotherwouldhaveenduredforthewholeperiodofanaeon;asdidthatofthesnakeandthemongoose;or that of the crow andtheowl. Whereforedoyethusrenderback hate forhatred ? Hateverilyceasethbylovealone,byhatrednever.And,thussaying,heutteredthestanza :Neverthroughhate can hatreds cease;Loveonlyendsthem,evermore :Loveonly bringsall strife topeace;Such is thetrue,the ancient lore.Ontherecitationofthisstanza,theOgresswasestablishedinthefruition oftheFirstPath;alsowasthisinstructionbeneficialto allbeingsassembled.Concluding,theMastersaidtothe woman:Giveherthylittle son !Ah,Lord,Ifeartogive!repliedthewoman.Naughthastthounowto fearfromher,saidtheMaster. And the womanobeyed.TheOgressfondledit,caressedit,returned it to themother,andthensatweeping.Whatisthistrouble ? askedtheTeacher.Formerly,Lord,with butdifficultycouldI obtainfood,makingabarelivelihoodsomewayoranother;butnowhowshallIliveatall ?*Have no fear on thatmatter,repliedtheMaster,and,addressingthewoman,hesaid :Takeherwith thee tothyhouse;lodgeher,andfeedherwiththericeandgruelfirstdrawnoutofthedish.**Thisis amarkofrespect;thecustomstillobtainsinE 268 THEHEARTOFBUDDHISMThe woman took home with her theOgress;settled her on the cross-beam of theroof,andministeredtoherascommanded. Butwhentheypoundedthepaddy,it seemed to thatOgressasif herheadwerebeingbatteredby pestles.TheOgress, addressingherownfriend,said :*I shallnot be able to dwell in thisplace;let meabideelsewhere. She wasthen accommodated in thehutwhereinthepestleswerekept,inthedrinking-waterstand,inthekitchen,attheextremeendoftheeaves,ontherubbish-heap,andatthevillagegate, successively.But allthese,one after theother,sherejected, saying:*Hereit isasthough myheadwerebrokenwithpounding;thereat thewater-stand,the childrenthrowinmydirectionthewaterwithwhichtheyhavecleansedtheirhandsorrinsedtheirmouths;inthekitchendogscometosleep;onthegroundbelowthe end of the eaves there areimpurities;on therubbish-heap sweepingsare cast;andatthevillage-gateboysshootasatatarget. Finallytheyputherinasolitaryplacewithoutthevillage;and thitherbroughtto her the rice first drawnfrom thedish. Soshelivedsatisfied,and was wontto tell her friend(thatfor somanylives hadfollowed her asenemy): Thisyearthe rainswill begood;sow onhigh ground yourseed.Thisyeartherainswill belittle;sowonlow-lyingground.Thusithappenedthathercropsalwayssucceededwell;whilstthoseofotherswerespoilt,betimesbyovermuch water and betimesby drought.Thevillagers, seeingthis, askedher on whataccounttheEast.Elders,parents,orguestsmust serve themselves,orbeserved,first. Aninfringementofthis rule isconsideredagrossbreachofetiquette.THEHEAETOFBUDDHISM 69it wasthat hercropswerealwayssuccessful,andinwhatfashionsheknewthattherainseachyearwould begoodorbad,and sowedaccordingly.Shereplied: Thus are we instructedbytheOgress,and,attendingto herwords,wesow,betimesonlowlandandbetimesonhigh;thusisit thatourcropsarealwaysasuccess. Haveyounotseenthatthe first ofeverythingis carriedtoherfromourhouse ?You,likewise,dothesame;andshewill alsotakeinterestinyourwork.Thenceforward thevillagersmadeofferingstotheOgress; who,inreturn,advisedthem as totheir domesticconcerns;thussheconstantlywasinreceiptof the best ofgifts,and foundmanyadherents. She it waswho,subsequently,instituted thesystemofissuingtickets for the distribution of theeightkinds offood;and thissystemisinvogue,eventothisday.XLVTHESTORYOFPRINCEWESSANTARAPrince Wessantara was the son ofVisvamitta,and isdescribed asideallyhandsomeaccordingto Indianstandards : hiscomplexiongolden,hisbrowlikeadome,his armslong,hiseyebrowsmeeting, andhis noseaquiline.Hewasasgoodashewasbeautiful,andsoliberalingivingthathisfatherinaragebanishedhimfromhiskingdom.Thestoryof his wonderful self-effacement isverypopularinBuddhistlands,formingthesubjectoffrescoeson thetemplewalls,and thesubjectofnever-endingcomment.Thefollowingis aparaphrasewhichkeepsclose to theoriginal,butis condensedforthesakeofbrevity.BEING banishedbyhisfather,WessantaratheBodhisatwentto his wifeMaddiandtoldherthat70 THEHEARTOFBUDDHISMhehadvowedtogoout into thejungleandleadthesolitarylife ofcontemplation.I too willcomewithmylord,said thefaithfulwife : howcan I livepartedfrom thee for a moment? Asthe moonlesssky,as the waterlessearth,so is awifewithoutherhusband.5Sotheywentouttogetherintothejungle.After somedaysa Brahmanapproachedandaskedthattheprinceshouldgivehimhissplendidchariot;andwhenthePrincessMaddigrewangryat hisrequesttheprincerebukedher,saying,*Maddi,if there were none to makerequeststhere would be nogiving;whence then shouldwemortalsgainthe trueinsightthat comesonlyto the liberal ? andwithgreatjoyhegavebothchariot and horses to theBrahman,exclaiming,*Brahman,throughthisgiftfreelygiven,mayIbeempoweredtoguide thechariotof theRighteousLaw!*Thentaking uptheir childrenJaliyaandKrishnayinaupontheirshoulders,theypassedontheirway.Oneday,whilstthe Princesswasoutgatheringroots and wild fruits for theireveningmeal,ahunchbackedBrahmandrewnearandaddressedthePrince,*Princeof theKshatriyastock,allhail ! No servant haveI,and alone I wanderthroughthejungle.Giveme,Ipraythee,thychildren. And when Wessantarahesitated,hereminded him of his name forliberalityandadjuredhim to liveworthyof it. Wessantarathereuponlayingaside theyearningof hisheart,reasonedwithhimself,IfnowIgivethechildrento theBrahman,then will Maddiand I feel thecruelpainofbereavement: butif IgivethemnotTHEHEAETOFBUDDHISM 71Ishallprovefaithlesstomyvow,and the Brahmanwill bedisappointedof hishope.He reflectedfurtherthatthesesufferingswerecoming uponhimthathemightin due season become theEnlightenedandsave from theoceanofignorancethose whoaresinkinginitsbottomlessdepths.So hegavethe children to the Brahman.Whereuponthe earthquakedsix times;andthechildrenfellattheirfathersfeetcrying,father,let usbutsee ourmothereerweleaveyoubothfor ever. AndthePrince,coveringhisface withhishandtohidehistears,saidinabreakingvoice,mychildren,inmyheartis noharshness,onlyboundlesscompassion.Igive you awaythat Imayattainperfectinsight.Andthey,withhandsplacedpalmtopalm,laidtheirheadsuponhis feet andprayedforforgivenessofall their faults;andso wentforth. Andhe,astheylookedbackandeverturned to look onelonglastlook,consoled themwithcompassionatewords.Then,desiringperfect insight,he entered aloneintohishutofleaves.The airstraightwaywas filled with cries oflegionsofgods exclaiming,0,thegreatdeed ofsacrifice ! Wondrousishewhosemindisunshakenevenattheloss ofbothhischildren !Then Maddi the mother drewnear,andherheartwas full offorebodingas she sawthe little housetheyhad built ofmud,and all theirplaythingslyingdeserted :weepingshethrew herself at herhusbandsfeet,andaskedhimofthem. Andhemadeanswer,Rejoice, mywife ! ABrahmancameandaskedmeforthem,andIgavethemtohim. Asa strickenhart,she fell at his feetand72 THEHEARTOFBUDDHISMlayas a fish that breathes out its lifeupontheshore: and as a cow robbedofher calfshe mourned:Asyoungtender liliesmychildren suffer : asyoung gazellessnaredbythe huntsman aretheydwellingwithstrangers. They whomI nourishedat these breasts are now in the hands of sinfulmen;hungryandthirsty they cryfor me indespair.miserable woman! What dreadfulsinhaveIsinnedthatthissufferinghasovertakenme?And she calleduponthe trees thattheyhad watered andupontheirplaymatesthegazellesto witness the dreadful torments of herheart.But the Bodhisat comforted her and exhortedhertobestrong: andshe cametoherselfatlengthand said : I will not be a hindrance toyou,myhusband! If itplease you, giveme also asagift.ThenSakra,thechief ofgods,wonderingatthefortitudeofWessantara, thought thus withhimself,Surelythisman,ifhebeleftquitealone,mayfailof hisendurance,andtakingtheformof aBrahmanhe cameto theBodhisat andaddressedhimthus : Fair is the Princess;blameless wife andpeerless amongwomen. Give her to me asmyslave. ButMaddi reviledhim,man oflust,longnot for her whodelights onlyin the law ofrighteousness.ThentheBodhisat;lookinguponherwithheartofcompassion, spoke:wife,I seek after theheights,andImustpassbeyondanguishto calm.Nolament orcomplaintmust I utter. Dothouthereforegowith theBrahmanuncomplainingly,andIwilllivealoneinthejungle.THEHEARTOFBUDDHISM 73Sosaying,heexultedandcried,Bestofmygiftsis this !Take, Brahman,mydear dear wife;lovingandsubmissiveissheinallthings.Then theearth shook toitsfoundations,asa boaton astormysea : andSakra,the chief ofgods,revealedhimselfandpromisedtogivethePrincesswhateversheshouldwish.Andshe, motherlike,besoughthim that herchildrenmightfindtheirwaytotheirgrandfatherscourt. Hegrantedherrequest,andrestoredhertotheBodhisat,warninghim neveragaintopartwithsodevotedawife.NOTEThegodsare stillsubjecttofrailty,andhave notyetreachedtheheightswhichareaboveallfeeling! IncommentinguponthisstorytoalearnedBuddhist,Iremarkedthatthe fate ofthese childrenwastooterrible to becontemplatedwithequanimity,and that no Western mindcouldbringitselftobelievethatWessantaradidwell. Herepliedwithashrug,UnlesstheirKarmahadbroughtituponthem,it wouldnothavecometopass.XLVIABUDDHISTSOLOMON(UmmaggaJataka.)Thisstoryis one of a series whichshowthewisdom oftheBodhisat,or future Buddha. Attheageof sevenhegavevariousjudgements,ofwhichthis is one. ThesimilarityofittothatofthejudgementofSolomoninevitablysuggeststhepossibilityofborrowing,and this is one ofthefewcaseswhereit seemsquitelikelytohaveoccurred.For,asweread,Solomon,whose date is about 1000B.C.,sentshipstoget ivory, apes,andpeacocks,allproductsof India, andtheymaywellhave carried thisstorywith74 THEHEARTOFBUDDHISMthem. It isquitecertainthatBuddhismdidnothesitatetouseexistingfolk-loretoillustrateitsteachings,andthattheJataka Bookisvery largely composedofsuchmaterial.PossiblyNo. LI also shows traces of Old Testamentinfluence.(Cf.thestoryofDaniel.)It is said that awomancarryingher child onherhipwenttothetanktobathe,andleaving himlying uponherclothesenteredthewater. Thereupon straightwayanOgress, seeingtheboyanddesiringtoeathim, tooktheformofa womanandstanding byhim called to themother,Whataprettychild this is !MayIsucklehim? Themotheragreed,and theOgress,taking himup,gavehim somemilk,and then ranawaywith him.Whenthemotherseizedhersheputonaboldfaceandclaimedthechildasherown. Now itchancedthat,astheywrangledoverthechild,theypassedbytheJudgement Hall;andtheBodhisat,hearingtheirquarrel,sent for themand askedthemthecause of thedispute.As he lookedupontheOgressheperceivedthat hereyeswere red asOlindaseeds*anddidnotblink,andknowinghertobeanogress,heasked,Willyoubecontenttoabideby mydecision ?Theyagreed,andhe badethe attendants drawa lineupontheground,andlaythe childuponitexactlyin the middle. Hethentoldtheogresstograsptheboysarms,andthe mothertograsphislegs,andbothtopull,untiloneprevailedandpulled himovertheline. Whosowins,hedeclared,shallbecomethepossessorofthechild !They begantotugandthechildtoscreamwithpain;whereatthemother,yearningoverhim,let*Abeautiful red bean witha blackbase,muchusedinCeyloninagamecalled Olinda .THEHEARTOFBUDDHISM 75goher son and stoodlamenting.TheBodhisatturned to those who stoodbyand askedthem,*Whose heart ispitifultochildren,the heart ofamotherortheheartofastranger? Andtheyanswered,wise man! itistheheartofa motherthatistender. ...Sothemothertookherchildinherarmsand wentoutsaying, Long mayyoulive,master !TheOgresstooktheFivePrecepts,andthenshetoowentherway.XLVIITHECRUELCRANEOUTWITTED(BakaJataka.)(Translated byProfessorRhysDavids in BuddhistBirth-Stories.)The villainthough exceedingclever. This theMastertoldwhenatJetavanaaboutamonkwhowasatailor.Therewasamonk,saysthetradition,livingatJetavana,whowasexceedingskilfulatallkindsofthingsthatcanbedonetoarobe,whethercuttingout,orpiecing together,orvaluing,orsewingit.Throughthis cleverness of his he wasalwaysengagedinmakingrobes,until hebecameknownas Therobe-maker .Nowwhatused he to do but exercise his handicraftonsomeoldpiecesofcloth,so astomakeout ofthemarobe soft andpleasanttothetouch;andwhenhehaddyedit,hewouldsteepit inmealywater,andrub it withachankshellsoastomakeitbrightandattractive,andthenlayitcarefullybv. And monks who did not understand robe76 THEHEARTOFBUDDHISMwork would come to him with irewcloths,andsay:Wedont understandhowto makerobes. Besokindasto makethisintoarobeforus.Then he wouldsay,It takes alongtime,Brother,before arobecanbemade. ButI havea robereadymade. Youhadbetter leave theseclothshereandtakethatawaywithyou.Andhewouldtakeit outandshowittothem.Andthey,seeingofhowfineacolouritwas,andnotnoticing any difference,wouldgivetheirnewclothstothetailormonk,andtaketherobeawaywiththem,thinkingit would last. Butwhenitgrewa littledirty,andtheywashed it in warmwater,it wouldappearas itreallywas,andtheworn-outplaceswouldshowthemselves here andthereuponit.Then,toolate,theywouldrepent.Andthat monkbecamenotorious,as one whopassedoff oldrags upon anybodywho came tohim.Nowtherewasanotherrobe-makerinacountryvillagewhousedto cheateverybodyjustlike theman at Jetavana. Andsome monkswho knewhimverywelltoldhimabouttheother,andsaidtohim:Sir,thereis amonkatJetavanawho,theysay,cheatsalltheworldinsuchandsuchamanner.1Ah!thoughthe,twould be acapital thingifIcouldoutwitthatcityfellow !Andhemadeafinerobeoutofoldclothes,dyeditabeautifulred,putiton,andwenttoJetavana.Assoonastheothersawit,hebeganto covetit,andaskedhim:Isthisrobeoneofyourownmaking,sir ?1Certainly,brother,wasthereply.THEHEAKTOFBUDDHISM 77Sir ! let me have the robe. You can takeanotherforit,saidhe.*But,brother,wevillagemonksare butbadlyprovided.If Igive youthis,what shall I havetoputon?I havesomenewcloths, sir,byme. Doyoutakethoseandmakearobeforyourself.Well,brother ! thisismyownhandiwork;butifyou talklikethat, what canIdo? You may haveit,saidtheother;andgivinghimtherobe madeof oldrags,he tookawaythe newclothsintriumph.Andthe manofJetavanaputontherobe;butwhenafewdaysafterhediscovered,onwashingit,thatitwasmadeofrags,hewascoveredwithconfusion. And it becamenoised abroadin theOrder,That Jetavana robe-makerhas beenoutwitted,theysay,bya manfromthecountry!AndonedaythemonkssattalkingaboutthisintheLectureHall,whentheTeachercameupandasked them whatthey weretalkingabout,andtheytoldhimthewholematter.Thenthe Teachersaid,NotnowonlyhastheJetavanarobe-maker takeninotherpeopleinthisway;inaformerbirthhedidthesame. Andnotnowonlyhas he been outwittedbythecountryman;ina formerbirthhe wasoutwittedtoo. Andhetoldatale.LongagotheBodhisatwasbornto aforest lifeas the Genius of a treestandingnear a certainlotuspond.Nowatthattimethewaterusedtorunshortatthedryseasoninacertainpond,notoverlarge,inwhichtherewereagoodmanyfish. Andacranethought,onseeingthefish :78 THEHEARTOFBUDDHISMImustoutwitthesefishsomehoworother,andmakeapreyofthem.Andhewentandsat downat theedgeof thewater,thinkinghowheshoulddoit.Whenthefishsawhim,theyaskedhim,Whatareyousittingtherefor,lostinthought?Iamsittingthinkingaboutyou,saidhe.sir,what areyouthinkingaboutus? saidthey.Why,hereplied,thereisverylittlewaterinthispond,andbutlittle foryouto eat;andtheheatissogreat! SoIwasthinking,"Whatintheworldwillthesefishdonow?"Yes, indeed,sir ! what are we to do? saidthey.IfyouwillonlydoasIbidyou,Iwilltakeyouinmybeakto a finelarge pond,coveredwith allthekindsoflotuses,andputyouintoit,answeredthecrane.Thatacraneshouldtakethoughtforthefishesis athingunheardof, sir,sincetheworldbegan.It seatingus,one after theother,thatyoureaimingat !*NotI! Solongasyoutrustme,Iwont eatyou.Butifyou dontbelieve me that thereissuchapond,sendoneofyouwith metogoandseeit.Thentheytrustedhim,andhandedovertohimoneoftheirnumber abigfellow,blindofoneeye,whomthey thoughtsharp enoughinanyemergency,afloatorashore.Himthecranetookwithhim,lethimgointhepond,showed him the whole ofit,broughthimback,andlethimgoagainclosetotheotherfish.Andhetoldthemallthegloriesofthepond.And whentheyheard whathesaid,theyex-THEHEARTOFBUDDHISM 79claimed,Allright,sir ! Youmaytake us withyou.Thenthe cranetook theoldpurblindfish firstto the bank of the otherpond,andalightedinaVarana-treegrowingonthebankthere. Buthethrewit into afork ofthetree,struck it with hisbeak,and killed it;andthen ate itsflesh,andthrewitsbonesawayatthefootofthetree. Thenhewentbackandcalledout:I have thrown that fish in;let anothercome !Andinthatmannerhetookallthefish,onebyone,andatethem,tillhecamebackandfoundnomore !Buttherewasstillacrableftbehindthere;andthecranethoughthewouldeathimtoo,andcalledout :Isay, goodcrab,Ivetakenall thefishaway,andputthemintoafinelargepond.Comealong.I ll takeyoutoo !*Buthowwillyoutakeholdofmetocarrymealong?Ill biteholdofyouwithmybeak.Youll let me fall ifyou carryme like that.I wontgowithyou!Dontbe afraid ! Ill holdyouquitetightalltheway.Then said the crab tohimself,If this fellowoncegotholdoffish,hewouldneverletthemgoin apond! Nowif heshouldreally putmeintothepond,itwouldbecapital;butifhedoesntthenI ll cuthisthroat,andkillhim! Sohesaidtohim :Lookhere,friend,you wontbeabletohold metight enough;butwecrabs have afamousgrip.80 THEHEARTOFBUDDHISMIfyoulet mecatchholdofyou roundtheneckwithmyclaws,Ishallbegladtogowithyou.Andtheotherdidnotseethathewastryingtooutwithim,andagreed.Sothecrabcaughtholdofhisneckwithhisclawsassecurelyaswithapairofblacksmithspincers,andcalledout,Offwithyou,now!Andthe crane took himand showed him thepond,and then turnedoff towardstheVarana-tree.Uncle ! cried thecrab,thepondlies thatway,butyouaretaking methisway!Oh,that sit,is it ! answered the crane.Yourdearlittleuncle,myverysweetnephew,youcall me! You mean metounderstand,Isuppose,that Iamyourslave,whohasto liftyouupandcarry youabout with him! Nowcastyour eyeupontheheapof fish-boneslyingat the root ofyonderVarana-tree. Just as I have eaten thosefish,everyone ofthem,justso I will devouryouaswell !Ah! those fishesgoteatenthroughtheir ownstupidity,answeredthecrab;butI mnotgoingtoletyoueatme. Onthecontrary,it isyouthatI amgoingtodestroy.Foryouinyourfollyhavenot seen that I wasoutwitting you.If wedie,wediebothtogether;forIwillcutoffthisheadofyours,andcastittotheground! Andsosaying,hegavethecranes neckagripwithhisclaws,aswithavice.Thengasping,andwithtearstricklingfromhiseyes,and trembling with thefearofdeath,thecranebesoughthim,saying, my Lord! IndeedIdidnotintendtoeatyou.Grantme mylife !Well,well !stepdown intothepond,andputmeiAthere.THEHEARTOFBUDDHISM 81Andheturnedroundandsteppeddownintothepond,andplacedthecrabonthemudatitsedge.Butthecrab cutthroughits neckas cleanasonewouldcut a lotus-stalk withahunting-knife,andthenonlyenteredthewater !Whenthe GeniuswholivedintheVarana-treesawthisstrangeaffair,hemadethewoodresoundwithhisplaudits, utteringin apleasantvoicetheverse :*Thevillain,thoughexceedingclever,Shallprospernotbyhisvillany.He maywin,indeed,sharp-wittedindeceit,Butonlyasthecraneherefromthecrab!Whenthe Teacher had finished thisdiscourse,showingthat Notnowonly,mendicants,hasthis man been outwittedbythecountryrobe-maker,longagohe wasoutwittedin the sameway,heestablishedtheconnexion,andsummeduptheJataka,by saying,At that time he was theJetavanarobe-maker,the crab was thecountryrobe-maker,but the Genius of the Tree wasImyself.5XLVIIITRUELOVETHESTORY OP VISAHKA(DhammapadaCommentary.)THEUpasikaVisakhawasinthehabitofgivingalms to the Bhikkhus. OnedayhergranddaughterSuddata,wholivedwithher,fell ill anddied,andVisakha,throwingthebodyinto thecharnel-pit,wasunable to bearthegrief.So shebetookhertotheBuddhaandsatononesidesad82 THEHEARTOFBUDDHISMandtearful. Visakha! askedtheBlessedOne,whereforedost thousitsadand mournful, sheddingtears ? She told him of hergranddaughtersdeath,saying,Shewasadutifulgirl,andI cannotfindherlike.How manymenaretheredwellinginSavatthl,Visakha?Lord,mensaytherearesevenkotis(seventymillions).If all these were likethy granddaughter,wouldstthounotlovethem?Verily,Lord.And how manydiedailyinSavatthi?Many,Lord.Then there is never a moment when thouwouldstnotbegrievingforsomeone !True,Master.Wouldstthouthenspendthylifeweepingdayandnight?Iunderstand,Lord;it is wellsaid !Grievethennomore.NOTEThisanecdoteis toldtoillustratetheBuddhasteachingastoaffection. Itissaidin theDhammapada(213),Fromaffection comegrief andfear. He whoisfree fromaffectionknowsneithergriefnor fear. This is apartof the intellectuallandscapeofBuddhismwhichis sostrangetoWesterneyes;andmisunderstandingis rifeinthewritingsof Western students,bothfriendlyand hostile. As thisstoryclearlyshows,Buddhismteachesbenevolencetoall,butattachmenttonone:_all are to beequallyregarded.The common title for Ananda in Westernbooks,thebeloveddisciple,isduetoanunwarrantableseekingafterparallelsbetween theBuddhaandthe Christ. Gautamawouldhavestronglyrepudiatedthe ideathat hehadanyspecialaffection foranyoneof hisdisciples.Itmustbenoted thatPema,the word here rendered affection,isTHEHEARTOFBUDDHISM 83one of thesubdivisions ofTariha,that desire whichisthe root of all evil. Thefollowing story,also from theDhammapadaCommentary,andtranslatedbyMr. D.J.Subasinha,illustrates thesamepoint.XLIXWRONGLOVETHESTORY OP GOSAKA(Dhammapada,213.)(TranslatedfromtheDhammapadaCommentarybyMr.D.J.Subasinha.)INthetownofKosambiacourtesangavebirthtoachild.Knowing thatit wasason,sheorderedittobethrownonadunghill, uponwhichacrowdofdogsandcrowssurroundedthechild. Aneighbourbeingattractedbythesight,camehitherandcarried the child home withgreataffection. ASitana(a millionaire)of thetown,on hiswaytothepalace, met theroyalastrologer returning home,andinquiredfromhim as to thepositionof theplanetsonthatday. Anychildbornto-day,hesaid,cwill becomethechiefSitanaof thetown.Duringtheday,hiswifewasinlabour,andhe,therefore,beinganxioustogethome,hastenedtothepalaceandreturned. HethenorderedamaidservantnamedKalitobringanymalechildborninthetownonthatday bygivingforit onethousandpiecesofmoney.Shewentaboutinquiring,andfindinga child born on thatday, paidonethousandpiecesofmoneyto theparentsandbroughtit to theSitana,whothoughtthat if hiswife shouldbringforth adaughtershe could bemarriedto thischild,butif ason,thenthis childshouldbedestroyed.Hiswifegavebirthtoason,F284THEHEARTOFBUDDHISMsoheresolvedtodestroytheotherchild,andvariousmethods wereadoptedtocarryout hisdesign.Thischildwasfirst leftatthegateofacattle-shedtobetrampled onby thecattle;thenit wasplacedon thehighroad,to be run overbycarts ortrampledonbyoxen.Againit was left inacemetery,tobeeatenbytheYakkhas(demons),but there it was nursedbyashe-goat;and onanotheroccasionit wasthrowndownaprecipice,overwhichcondemnedcriminalswerecast. Eachtime the Sitanaspentone thousandpiecesofmoneytogetbackthe childfromthosewhohadrescued it on the several occasions. The childnowbegan togrowsteadily and was namedGosaka.The Sitana had afriend,whowas apotterbyprofession,to whomhesaid, Friend,domethefavour ofdestroying my illegitimateson,bythrowinghim intoyouroven,fordoingwhich Inowadvanceyouone thousandpiecesofmoney.To-morrowIshallsendtheboyontoyou,andtothis thepotter agreed.Thefollowing morningthe Sitana summoned Gosaka and said tohim,*Son,I entrusted some work to thatpotteryesterday,goandtellhimtodothatworkto-day.Now Gosaka started on thismission,and hisbrother,who wasplayingball,observing him boundonajourneyinquiredwhere hewasgoingto,andGosakadulyinformed him;whereuponthebrother volunteered to undertake thework,andinturntoldGosakato makeupwhateverhehadlostinplaying.AtfirstGosakadislikedtheidea,but on his brotherinsisting,Gosaka remainedplaying andhis brother went on theerrand. Whenthe brother met thepotter,the latter took himupandthrewhimintotheoven.THEHEAETOFBUDDHISM 85Sometime afterwards Gosaka went homeandtheSitanaaskedhimwhetherhehadgonetothepotter;and being informedof whathadhappened,immediatelywentrunningtothepotter,onlytobetold that he had done as he hadpromisedhim.TheSitanawas overwhelmed withgr