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 ELECTIONS 
 
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SELECTIONS FROM 
 BUDDHA 
 
 BY 
 
 MAX MULLER 
 
 NEW YORK. 
 
 THEOSOPHICAL PUBLISHING Co. 
 
 244 LENOX AVENUE. 
 
Wrfftl 
 
I 
 
 SELECTIONS FROM BUDDHA 
 
PREFACE. 
 
 The following extracts are taken from 
 one of the books of the East, known as 
 the "Life of Buddha," by Asvaghosha Bod- 
 hisattva, translated from the Sanskrit into 
 Chinese, by Dharmaraksha, A. D. 420, 
 and from Chinese into English by Samuel 
 Beal, edited by the oriental scholar, F. 
 Max Miiller. There is no direct transla- 
 tion of this work into English from the 
 original Sanskrit, therefore, in digging for 
 gems must we bear in mind our limitations. 
 
 C. B. R 
 
SELECTIONS FROM BUDDHA. 
 
 * Oh worldly men ! how fatally deluded ! 
 beholding everywhere the body brought 
 to dust, yet everywhere the more careless- 
 ly living; the heart is neither lifeless wood 
 nor stone, and yet it thinks not "all is 
 vanishing "! ' 
 
 * It is not that I am careless about beauty, 
 or am ignorant of (the power) of human 
 joys, but only that I see on all the impress 
 of change ; therefore my heart is sad and 
 heavy.' 
 
 * Shaping one's conduct after one's lik- 
 ings, liking this or that, and seeing no 
 harm in it, what method of experience is 
 this! 
 
6 SELECTIONS FROM BUDDHA. 
 
 4 A hollow compliance, and a protesting 
 heart, such method is not for me to 
 follow : 
 
 4 1 now will seek a noble law, unlike the 
 worldly methods known to men, I will 
 oppose disease and age and death, and 
 strive against the mischief wrought by 
 these on men. * 
 
 * To solve a doubt is only reasonable, 
 who could forbid a man to seek its explan- 
 ation.' 
 
 * My mind is now athirst and longing 
 for the draught of the fountain of sweet 
 dew, saddle then my horse, and quickly 
 bring it here. I wish to reach the death- 
 less city : ' 
 
 * My heart is fixed beyond all change, 
 resolved I am and bound by sacred oath: 
 * The gates which were before fast-barred 
 and locked, now stand free and open 1 
 
SELECTIONS FROM BtJDDHA. 7 
 
 these evidences of something supernatural 
 point to a climax of my life. 
 
 * Now I desire to fight against and over- 
 come the opposing force of men, the men 
 who associate in search of pleasure, the 
 men who engage in the search after 
 wealth, the crowds who follow and flatter 
 such persons, 
 
 * In opposing sorrow, friendly help is 
 difficult (to find), in seeking religious truth 
 there must be rare enlightenment, let us 
 then be knit together thus as friends; then 
 at last, there will be rest from sorrow. 
 
 ' But now I wish to go abroad to give 
 deliverance from pain ; now then, for your 
 own sake it is, and for the sake of all your 
 kind. 
 
 * That you should exert your strength, 
 without lagging or weariness.' 
 
 * O Kandaka ! * take this gem and going 
 back to where my father is, take the jewel 
 
 * Kandaka was the charioteer of Buddha. 
 
8 SELECTIONS FROM BUDDHA; 
 
 and lay it reverently before him, to signify 
 my heart's relation to him. 
 
 * And then, for me, request the king to 
 stifle every fickle feeling of affection, and 
 say that I, to escape from birth and age 
 and death, have entered on the wild (forest) 
 of painful discipline. 
 
 * Not that I may get a heavenly birth* 
 much less because I have no tenderness of 
 heart, or that I cherish any cause of bitter- 
 ness, but only that I may escape this 
 weight of sorrow ; 
 
 4 The accumulated long-night weight of 
 covetous desire, I now desire to ease the 
 load (cause a break), so that it may be over- 
 thrown for ever, therefore I seek the way 
 of ultimate escape ; 
 
 * If I should obtain emancipation, then 
 shall I never need to put away my kindred* 
 to leave my home, to sever ties of love- 
 " O ! grieve not for your son." The five 
 desires of sense beget the sorrow; those 
 held by lust themselves induce the sorrow; 
 my very ancestors, victorious kings have 
 
SELECTIONS FROM BUDDHA. 9 
 
 handed down to me their kingly wealth ; I, 
 thinking only on religion, put it all away; 
 the royal mothers at the end of life their 
 cherished treasures leave for their sons. 
 
 * Those sons who covet much such 
 worldly profit: but I rejoice to have 
 acquired religious wealth: if you say that 
 I am young and tender, and that the time 
 for seeking wisdom is not come, 'You 
 ought to know that to seek true religion, 
 there never is a time not fit ; impermanence 
 and fickleness, the hate of death, these 
 ever follow us, And therefore I (embrace) 
 the present day, convinced that now is time 
 to seek religion.' 
 
 But by earnestness and diligence, then 
 we conquer. 
 
 Walking in the path of true wisdom, 
 letting go both extremes,* we then reach 
 ultimate perfection. 
 
 * The two extremes are worldly life and ascetic life. 
 
IO SELECTIONS FROM BUDDHA. 
 
 Strength results alone from the mind's 
 intention. ' If you remove (from conduct) 
 the purpose of the mind, the bodily act 
 is but as rotten wood; wherefore, regulate 
 the mind, and then the body will spontan- 
 eously go right. 
 
 ' What is reverenced, should be known 
 and seen. 
 
 * Reverence indeed is due to righteous 
 conduct, but let it not redound to the 
 place (or, mode of life.)' 
 
 'My heart indeed is moved with affec- 
 tion towards you, for pleasant conversation 
 is agreeable to all, those who listen are 
 affected thereby.' 
 
 'I know indeed that my royal father 
 is possessed of a loving and deeply consid- 
 erate mind, but my fear of birth, old age, 
 disease and death has lead me to disobey 
 and disregard his extreme kindness. 
 
 'Whoever neglects right consideration 
 
SELECTIONS FROM BUDDHA. 11 
 
 about his present life, and because he 
 hopes to escape in the end, therefore 
 disregards all precautions (in the present,) 
 on this man comes the inevitable doom 
 of death. 
 
 ' It is the knowledge of this, therefore, 
 that weighs with me, and after long delay 
 has constrained me to a hermit's life; hear- 
 ing of my father the king, and his grief, 
 my heart is affected with increased love. 
 
 * But yet, all is like the fancy of a 
 dream, quickly reverting to nothingness. 
 Know then, without fear of contradiction, 
 that the nature of existing things is not 
 uniform. 
 
 * The cause of sorrow is not necessarily 
 the relationship of child with parent, but 
 that which produces the pain of separa- 
 tion, results from the influence of delusion ; 
 
 ' As men going along a road suddenly 
 meet midway with others and then a 
 moment more are separated, each one 
 going his own way, 
 
 * So by the force of concomitance rela- 
 
12 SELECTIONS FROM BUDDHA. 
 
 tionships are framed and then, according 
 to each one's destiny, there is separation ; 
 he who thoroughly investigates this false 
 connection of relationship ought not to 
 cherish in himself grief ; 
 
 * In this world there is rupture of. family 
 love, in another life (world) it is sought for 
 again, brought together for a moment, 
 again rudely divided, everywhere the fetters 
 of kindred are formed ! 
 
 Ever being bound, and ever being 
 loosened ! who can sufficiently lament such 
 constant separations ; born into the world, 
 and then gradually changing, constantly 
 separated by death and then born again. 
 
 'All things which exist in time must 
 perish, the forests and mountains all 
 things thus exist; in time are born all 
 sensuous things (things possessing the five 
 desires), so is it both with worldly sub- 
 stance and with time. 
 
 ' Because, then, death pervades all time, 
 get rid of death, and time will disappear. 
 You desire to make me king, and it is 
 difficult to resist the offices of love ; 
 
SELECTIONS FROM BUDDHA. 13 
 
 * But as a disease (is difficult to bear) 
 without medicine, so neither can I bear 
 (this weight of dignity) ; in every condition, 
 high or low, we find folly and ignorance, 
 (and men) carelessly following the dictates 
 of lustful passion ; 
 
 ' At last, we come to live in constant 
 fear; thinking anxiously of the outward 
 form, the spirit droops ; following the ways 
 of men, the mind resists the right; but, 
 the conduct of the wise is not so. 
 
 * The sumptuously ornamented and 
 splendid palace (I look upon) as filled with 
 fire ; the hundred dainty dishes (tastes) of 
 the divine kitchen, as mingled with 
 destructive poisons ; 
 
 * The lily growing on the tranquil lake 
 in its midst harbors countless noisome 
 insects ; and so the towering abode of the 
 rich is the house of calamity ; the wise will 
 not dwell therein. 
 
 * In former times illustrious kings, seeing 
 the many crimes of their home and country, 
 affecting as with poison the dwellers there- 
 
14 SELECTIONS FROM BUDDHA. 
 
 in, in sorrowful disgust sought comfort in 
 seclusion ; 
 
 ' We know, therefore, that the troubles 
 of a royal estate are not to be compared 
 with the repose of a religious life ; far 
 better dwell in the wild mountains, and 
 eat the herbs like the beasts of the field ; 
 
 ' Therefore I dare not dwell in the wide 
 palace, for the black snake has its dwelling 
 there. I reject the kingly estate and the 
 five desires (desires of the senses), to 
 escape such sorrows I wander thro' the 
 mountain wilds. 
 
 ' This, then, would be the consequence 
 of compliance, that I (who) delighting in 
 religion, am gradually getting wisdom, 
 should now quit these quiet woods, and 
 returning home, partake of sensual pleas- 
 ures, 
 
 'And thus by night and day increase 
 my store of misery. Surely this is not 
 what should be done ! that the great lead- 
 er of an illustrious tribe, having left his 
 home from love of religion. 
 
SELECTIONS FROM BUDDHA. 15 
 
 'And for ever turned his back upon 
 tribal honour, desiring to confirm his pur- 
 pose as a leader, that he, discarding 
 outward form, clad in religious garb, loving 
 religious meditation, wandering thro' the 
 wilds, 
 
 * Should now reject his hermit vestment, 
 tread down his sense of proper shame 
 (and give up his aim). This, tho' I gained 
 heaven's kingly state, cannot be done! 
 how much less to gain an earthly, though 
 distinguished, home ! 
 
 * For having spued forth lust, passion, 
 and ignorance, shall I return to feed upon 
 it? Such misery, how could I bear? 
 
 ' Like a man whose house has caught 
 fire, by some expedient finds a way to 
 escape, will such a man forthwith go back 
 and enter it again ? such conduct would 
 disgrace a man ! 
 
 'So I, beholding the evils, birth, old 
 age, and death, to escape the misery, have 
 become a hermit; shall I then go back 
 and enter in, and like a fool dwell in their 
 company ? 
 
1 6 SELECTIONS FROM BUDDHA. 
 
 4 He who enjoys a royal estate and yet 
 seeks rescue, cannot dwell thus, this 
 is no place for him; escape (rescue*) is 
 born from quietness and rest; to be a 
 king is to add distress and poison ; 
 
 'To seek for rest and yet aspire to 
 royal condition is but a contradiction, 
 royalty and rescue, motion and rest, 
 like fire and water, having two principles, 
 cannot be united. 
 
 4 So one resolved to seek escape cannot 
 abide possessed of kingly dignity ! and if 
 you say a man may be a king, and at the 
 same time prepare deliverance for himself, 
 
 4 There is no certainty in this! to seek 
 certain escape is not to risk it thus ; it is 
 thro' this uncertain frame of mind that 
 once a man gone forth is led to go back 
 home again, 
 
 4 But I, my mind is not uncertain ; sever- 
 ing the baited hook of relationship, with 
 straightforward purpose, I have left my 
 
 * Rescue here means rescue, from, sor^o^ qj deliverance 
 in the sense of salvation. 
 
SELECTIONS FROM BUDDHA. IJ 
 
 home. Then tell me, why should I return 
 again ? ' 
 
 * The question of being and not being is 
 an idle one, only adding to the uncertainty 
 of an unstable mind, and to talk of such 
 matters I have no strong (fixed) inclination ; 
 
 1 Purity of life, wisdom, the practice of 
 asceticism, these are matters to which I 
 earnestly apply myself. The world is full 
 of empty studies (discoveries) which our 
 teachers in their office skilfully involve ; 
 
 * But they are without any true principle, 
 and I will none of them ! The enlightened 
 man distinguishes truth from falsehood; 
 but how can truth* (faith) be born from 
 such as those ? 
 
 ' For they are like the man born blind, 
 leading the blind man as a guide ; as in the 
 night, as in thick darkness (both wander 
 on), what recovery is there for them ? 
 
 ' Regarding the question of the pure 
 and impure, the world involved in self- 
 
 *Tl?is word truth may also mean faith, according to the 
 Chinese translation. 
 
1 8 SELECTIONS FROM BUDDHA. 
 
 engendered doubt cannot perceive the 
 truth ; better to walk along the way of 
 purity, 
 
 * Or rather follow the pure law of self- 
 denial, hate the practice of impurity, 
 reflect on what was said of old, not 
 obstinate in one belief or one tradition, 
 
 * With sincere (empty) mind, accepting 
 all true words, and ever banishing sinful 
 sorrow (i. e. sin, the cause of grief.) 
 Words which exceed sincerity (simplicity 
 of purpose) are vainly (falsely) spoken ; the 
 wise man uses not such words. 
 
 1 Now, for your sakes, permit me briefly, 
 to recount this one true principle (i.e., 
 purpose) (of action) : 
 
 * " The sun, the moon may fall to earth, 
 Sumeru and all the snowy mountains over- 
 turn, but I will never change my purpose ; 
 rather than enter a forbidden place, 
 
 1 Let me be cast into the fierce fire ; not 
 
SELECTIONS FROM BUDDHA. 19 
 
 to accomplish rightly (what I have entered 
 on), and to return once more to my own 
 land, there to enter the fire of the five 
 desires, 
 
 * Let it befall me as my own oath 
 records ! ' 
 
 ' In all the world, in its different sections, 
 there is no chartered place for solid virtue 
 (right principles), 
 
 * For if virtue flags and folly rules, what 
 reverence can there be, or honour paid, to 
 a high name or boast of prowess, inherited 
 from former generations ! 
 
 1 And so there may be in the midst of 
 great distress, large goodness, these are 
 not mutually opposed. This then is so 
 with the world in the connection of true 
 worth and friendship. 
 
 * A true friend who makes good (free) 
 use of wealth is rightly called a fast and 
 firm treasure, but he who guards and stints 
 the profit he has made, his wealth will soon 
 be spent and lost, 
 
2O SELECTIONS FROM BUDDHA. 
 
 1 The wealth of a country is no constant 
 treasure, but that which is given in charity 
 is rich in returns, therefore charity is a 
 true friend, altho' it scatters, yet it brings 
 no repentance ; 
 
 1 You indeed are known as liberal and 
 kind. I make no reply in opposition to 
 you but simply as we meet, so with agree- 
 able purpose we talk.* 
 
 ' These five desires, the inconstant 
 thieves stealing from men their choicest 
 treasures, making them unreal, false, and 
 fickle are like the man called up as an 
 apparition ; 
 
 ' For a time the beholders are affected 
 (by it), but it has no lasting hold upon the 
 mind ; so these five desires are the great 
 obstacles, for ever disarranging the way of 
 peace ; 
 
 * If the joys of heaven are not worth 
 
 f From Buddha's Reply to Bimbas|ra Raga, 
 
SELECTIONS FROM BUDDHA. 21 
 
 having, how much less the desires common 
 to men, begetting the thirst of wild love, 
 and then lost in the enjoyment, 
 
 ' As the fierce wind fans the fire, till the 
 fuel be spent and the fire expires ; of all 
 unrighteous things in the world, there is 
 nothing worse than the domain of the five 
 desires ; 
 
 ' For all men maddened by the power of 
 lust, giving themselves to pleasure, are 
 dead to reason. 
 
 The wise man fears these desires, he 
 fears to fall into the way of unrighteous- 
 ness; 
 
 4 Know then, that the province (indul- 
 gence) of the five desires is avowedly an 
 enemy of the religious man. 
 
 ' Covetousness and anger are as the 
 serpent's poison. 
 
 * Like covering over with a false surface 
 a hole full of fire, slipping thro' which, the 
 body is burnt, so is the fire of covetous 
 
22 SELECTIONS FROM BUDDHA. 
 
 desire. The wise man meddles not with 
 it. 
 
 1 By coveting to appease these desires 
 we really increase them, there is no 
 character of permanency therefore about 
 them. 
 
 1 Sorrow and joy cannot agree together, 
 as a person slave-governed loses his re- 
 nown.' 
 
 ' But religion cau ses all things to be of 
 service, as a king reigning in his sovereign- 
 ty ; so religion controls sorrow, as one fits 
 on a burthen according to power of endun 
 ance. 
 
 * Now then I pray you pity me not.' 
 ' Pity, rather, those who rule as kings ! 
 Their souls ever vacant and athirst, in the 
 present world no repose, hereafter receiv- 
 ing oain as their meed.' 
 
 * Having obtained this first dhyana* 
 
 * Ecstatic condition. 
 
SELECTIONS FROM BUDDHA. 23 
 
 then with the illumination thus obtained, 
 by inward meditation is born reliance on 
 thought alone, and the entanglements of 
 folly are put away ! ' 
 
 ' Endowed with inward rest and peace, 
 the idea of " I " departs, and the object of 
 " I " : clearly discriminating the non-exist- 
 ence of matter (bhava), this is the condi- 
 tion of immaterial life. 
 
 * As the muTzga (grass) when freed from 
 its horny case, or as the wild bird which 
 escapes from its prison trap, so, getting 
 away from all material limitations, we thus 
 find perfect release. 
 
 * Endued with wisdom ! let it be known 
 this is real and true deliverance. 1 
 
 * Now then, keep your recollection 
 straight ! let wisdom keep your mind in 
 subjection ! ' 
 
 ' But yet the power of lust is great with 
 
24 SELECTIONS FROM BUDDHA. 
 
 men, and is to be feared withal ; take then 
 x" the bow of earnest perseverance, and the 
 sharp arrow points of wisdom. 
 
 ' Cover your head with the helmet of 
 right-thought, and fight with fixed resolve 
 against the five desires. Better far with 
 red-hot iron pins bore out both your eyes, 
 
 "Than encourage in yourselves lustful 
 thoughts ? ' 
 
 1 Fear then the sorrow of that " evil 
 way"! and harbour not the deceits of 
 women. 
 
 4 The senses not confined within due 
 limits, and the objects of sense not limited 
 as they ought to be, lustful and covetous 
 thoughts grow up between the two, 
 because the senses and their objects are 
 unequally yoked. 
 
 4 Just as when two ploughing oxen are 
 yoked together to one halter and cross- 
 bar, but not together pulling as they go, 
 so is it when the senses and their objects 
 are unequally matched. 
 
SELECTIONS FROM BUDDHA. 25 
 
 * Therefore, I say, restrain the heart, 
 give it no unbridled license.' 
 
 Thus Buddha, for the Bhikshus' sake 
 explained the law in various ways. 
 
 * Your heart (O lady ! ) (to Lady Amra) 
 seems composed and quieted, your form 
 without external ornaments ; young in 
 years and rich, you seem well-talented as 
 you are beautiful. 
 
 * That one, so gifted, should by faith be 
 able to receive the law of righteousness is, 
 indeed, a rare thing in the world ! The 
 wisdom of a master,* derived from former 
 births, enables him to accept the law with 
 joy, this is not rare ; 
 
 ' But that a woman, weak of will, scant 
 in wisdom, deeply immersed in love, should 
 yet be able to delight in piety, this, indeed, 
 is very rare. 
 
 ' A man born in the world, by proper 
 thought comes to delight in goodness, he 
 recognises the impermanence of wealth 
 
 * That is, of a man. 
 
26 SELECTIONS FROM BUDDHA. 
 
 and beauty and looks upon religion as his 
 best ornament. 
 
 * He feels that this alone can remedy 
 the ills of life and change the fate of 
 young and old, the evil destiny that cramps 
 another's life cannot affect him, living 
 righteously ; 
 
 * Always removing that which excites 
 desire, he is strong in the absence of desire ; 
 seeking to find, not what vain thoughts 
 suggest, but that to which religion points 
 him. 
 
 * Relying on external help, he has sorrow ; 
 self-reliant, there is strength and joy. 1 
 
 * Great and illustrious personages* famed 
 as a tribe for grace and comeliness ! 
 
 * Put aside, I pray, the world's high 
 thoughts, and now accept the abounding 
 lustre of religious teaching. Wealth and 
 beauty, scented flowers and ornaments are 
 
 * The great men among the Likkhavis residents of Vairali 
 probably of Scythic origin. 
 
SELECTIONS FROM BUDDHA. 2J 
 
 not to be compared for grace with moral 
 rectitude ! 
 
 * Your land productive and in peaceful 
 quiet this is your great renown ; but 
 true gracefulness of body and a happy 
 people depend upon the heart well-gov- 
 erned. 
 
 1 Add but to this a reverent (joyful) feel- 
 ing for religion, then (a people's) fame is at 
 its height ! a fertile land and all the dwellers 
 in it, as a united body, virtuous ! 
 
 * To-day then learn this virtue, cherish 
 with carefulness the people, lead them as 
 a body in the right way of rectitude, even 
 as the ox-king leads the way across the 
 river-ford. 
 
 ' If a man with earnest recollection pon- 
 der on things of this world and the next, 
 he will consider how by right behaviour 
 (right morals) he prepares, as the result of 
 merit, rest in either world. 
 
 ' For all in this world will exceedingly 
 revere him, his fame will spread abroad 
 thro' every part, the virtuous will rejoice 
 
28 SELECTIONS FROM BUDDHA. 
 
 to call him friend, and the out-flowings of 
 his goodness will know no bounds for 
 ever. 
 
 4 The precious gems found in the desert 
 wilds are all from earth engendered ; moral 
 conduct, likewise, as the earth, is the great 
 source of all that is good. 
 
 ' By this, without the use of wings, we fly 
 through space, we cross the river, needing 
 not a handy boat ; but without this a man 
 will find it hard indeed to cross (the stream 
 of) sorrow (or, stay the rush of sorrow). 
 
 ' As when a tree with lovely flowers and 
 fruit, pierced by some sharp instrument, is 
 hard to climb, so is it with the much- 
 renowned for strength and beauty, who 
 break thro' the laws of moral rectitude ! 
 
 ' He who breaks the laws of right be- 
 haviour invites detraction, and is one no 
 virtuous man can love, 
 
 ' His heart is ever filled (ever cherishes) 
 with boding fear, his evil name pursues 
 
SELECTIONS FROM BUDDHA. 2Q 
 
 him as a shadow. Having neither profit 
 nor advantage in this world, how can he 
 in the next world reap content ? (rest), 
 
 * Therefore the wise man ought to 
 practise pure behaviour (morals,) passing 
 thro' the wilderness of birth and death, 
 pure conduct is to him a virtuous guide. 
 
 1 From pure behaviour comes self-power^ 
 which frees a man from (many) dangers, 
 pure conduct, like a ladder, enables us to 
 climb to heaven. 
 
 4 Those who found themselves on right 
 behaviour, cut off the source of pain and 
 grief; but they who by transgression 
 destroy this mind, may mourn the loss of 
 every virtuous principle. 
 
 '(To gain this end) first banish every 
 ground of " self ; " this thought of " self " 
 shades every lofty (good) aim, even as 
 the ashes that conceal the fire, treading 
 on which the foot is burned. 
 
 * Pride and indifference shroud this 
 heart, too, as the sun is obscured by the 
 piled-up clouds ; supercilious thoughts 
 
30 SELECTIONS FROM BUDDHA. 
 
 root out all modesty of mind, and sorrow 
 saps the strongest will. 
 
 '(As) age and disease waste youthful 
 beauty, (so) pride of self destroys all 
 virtue ; the Devas and Asuras, thus from 
 jealousy and envy, raised mutual strife. 
 
 ' The loss of virtue and of merit which 
 we mourn proceeds from " pride of self " 
 throughout; and as I am a conqueror 
 (Gina) amid conquerors, so he who con- 
 quers self, is one with me. 
 
 ' He who little cares to conquer self, is- 
 but a foolish master, beauty (or, earthly 
 things,) family renown (and such things,) 
 all are utterly inconstant, and what is 
 changeable can give no rest of interval ; 
 
 * Covetous desire is the greatest (source 
 of) sorrow, appearing as a friend in secret 
 'tis our enemy.' 
 
 * He who can hold his wild and angry 
 heart is well entitled "illustrious chari- 
 pteer,"' 
 
SELECTIONS FROM BUDDHA. 3* 
 
 1 But rather, seeing how the world is 
 pressed by throngs of grief, we ought to 
 encourage in us love (a loving heart), and 
 as the world (all flesh) produces grief on 
 grief, so should we add as antidotes 
 unnumbered remedies.' 
 
 Then Buddha spake to Pisuna: (The 
 Wicked One ;) 
 
 * The time of my complete deliverance 
 is at hand, but let three months elapse, 
 and I shall reach Nirvana.' 
 
 Buddha rising from out his ecstasy, 
 announced to all the world : 
 
 * Now have I given up my term of 
 years; I live henceforth by power of 
 Samadhi (faith:) my body like a broken 
 chariot stands, no further cause of 
 " coming " or " going." 
 
 * Completely freed from the three 
 worlds, I go enfranchised, as a chicken 
 from its egg.' 
 
32 SELECTIONS FROM BUDDHA. 
 
 * * Deep darkness reigned for want of 
 wisdom, the world of sentient creatures 
 groped for light, Tathagata (Buddha) lit 
 up the lamp of wisdom then suddenly 
 extinguished it ere he had brought it out/ 
 
 ' If men but knew their own nature, 
 they would not dwell (indulge) in sorrow ; 
 everything that lives, whate'er it be, all 
 this is subject to destruction's law : 
 
 * If things around us could be kept for 
 aye, and were not liable to change or 
 separation, then this would be salvation ! t 
 where then can this be sought ? 
 
 * You , and all that lives, can seek in me 
 this great deliverance ! That which you 
 may all attain I have already told you, 
 (and tell you) to the end. 
 
 * Why then should I preserve this body? 
 
 * The venerable Ananda's wail. 
 
 t That is, there would be no need to seek salvation, for 
 it would be already possessed. 
 
SELECTIONS FROM BUDDHA. 33 
 
 The body of the excellent law* shall long 
 endure, 
 
 ' I am resolved ; I look for rest ! This 
 is the one thing needful. 
 
 ' So do I now instruct all creatures, and 
 as a guide, not seen before, I lead them ; 
 prepare yourselves to cast off conscious- 
 ness,! 
 
 ' Fix yourselves well in your own island4 
 
 * Those who are thus fixed (mid-stream) 
 with single aim and earnestness striving 
 in the use of means, preparing quietly a 
 quiet place, not moved by others' way of 
 thinking, 
 
 ' Know well, such men are safe on the 
 law's island. 
 
 ' Fixed in contemplation, lighted by the 
 
 * The ' body of the law ' represents the teaching of the 
 word of Buddha, which teaching is supposed to be accom- 
 panied with or attended by a living power, ever dwelling with 
 the congregation of the faithful. 
 
 t Buddha denied the necessity of personal consciousness 
 (/. e. of self-consciousness or consciousness of self) as an ele- 
 ment of life, i. e. life in the abstract. 
 
 JThis idea of an island (dvipa) fixed amid the running 
 stream of life is found in Dhammapada, verse 25. 
 
34 SELECTIONS FROM BUDDHA. 
 
 lamp of wisdom, they have thus finally 
 destroyed ignorance and gloom. Consider 
 well the world's four bounds, 
 
 ' And dare to seek for true religion only ; 
 forget "yourself," and every ground of 
 " self," the bones, the nerves, the skin, the 
 flesh, the mucus, the blood that flows thro' 
 every little vein : 
 
 ' Behold these things as constantly im- 
 pure, what joy can there be in such a body ? 
 every sensation born from cause, like the 
 bubble floating on the water. 
 
 * The sorrow coming from (the con- 
 sciousness of) birth and death and incon- 
 stancy, removes all thought of joy the 
 mind acquainted with the law of produc- 
 tion, stability, and destruction, (recognises) 
 how again and once again things follow or 
 (succeed one another) with no endurance. 
 
 ' But thinking well about Nirvana the 
 thought of endurance is for ever dismissed, 
 (we see how) the sawskaras from causes 
 have arisen, and how these aggregates will 
 again dissolve, all of them impermanent. 
 
SELECTIONS FROM BUDDHA. 35 
 
 ' The foolish man conceives the idea of 
 "self," the wise man sees there is no 
 ground on which to build the idea of " self," 
 thus thro' the world he rightly looks and 
 well concludes, 
 
 ' All therefore, is but evil (one perverse 
 way) the aggregate amassed by sorrow 
 must perish (in the end) ! if once confirmed 
 in this conviction, that man perceives the 
 truth. This body, too, of Buddha now 
 existing (soon will) perish, the law is one 
 and constant and without exception ; ' 
 
 Buddha having delivered this excellent 
 sermon, appeased the heart of Ananda. 
 
 * Ye must rely upon the law (religious 
 truth) this is your highest, strongest, van- 
 tage ground.' 
 
 ' The foolish masters, practising (the 
 ways of) superficial wisdom, grasp not the 
 meaning of the truth ; but to receive the 
 law (religious doctrine.) 
 
 ' not skilfully to handle words and sen- 
 tences, the meaning then is hard to know ; 
 as in the night time travelling and seeking 
 
36 SELECTIONS FROM BUDDHA. 
 
 for a house, if all be dark within, how 
 difficult to find. 
 
 ' Losing the meaning, then the law 
 (dharma) is disregarded, disregarding the 
 law the mind becomes confused, therefore 
 every wise and prudent master neglects 
 not to discover the true and faithful mean- 
 ing.' 
 
 * Then Buddha spake his bidding thus 
 to Ananda : * Between those twin Sala 
 trees, sweeping and watering, make a clean 
 space, and then arrange my sitting-mat 
 (couch.) 
 
 ' At midnight coming, I shall die' (enter 
 Nirvana). 
 
 ' Tathagata, composed and quiet, spake : 
 ' Grieve not ! the time is one for joy ; no 
 call for sorrow or for anguish here : 
 
 ' That which for ages I have aimed at, 
 now am I just about to obtain ; delivered 
 now from the narrow bounds of sense, I 
 go to the place of never-ending rest and 
 peace (purity.) 
 
SELECTIONS FROM BUDDHA. 37 
 
 I leave these things, earth, water, fire 
 and air, to rest secure where neither birth 
 nor death can come. Eternally delivered, 
 there from grief, oh ! tell me ! why should 
 I be sorrowful ? 
 
 * Seeking the way, you must exert your- 
 selves and strive with diligence it is not 
 enough to have seen me ! Walk, as I have 
 commanded you get rid of all the tangled 
 net of sorrow ; 
 
 * Walk in the way with steadfast aim ; 
 * tis not from seeing me this comes, even 
 as a sick man depending on the healing 
 power of medicine ; 
 
 1 Gets rid of all his ailments easily with- 
 out beholding the physician. 
 
 He who does not do what I command 
 sees me in vain, this brings no profit ; 
 
 Whilst he who lives far off from where 
 I am, and yet walks righteously, is ever 
 near me ! A man may dwell beside me, 
 and yet, being disobedient, be far away 
 from me. 
 
38 SELECTIONS FROM BUDDHA. 
 
 Keep your heart carefully give not 
 place to listlessness ! earnestly practise 
 every good work. ' 
 
 * Permit that heretic to advance, I was 
 born to save mankind, make no hindrance 
 therefore or excuse.' 
 
 * Follow right doctrine, and be kind to 
 all that lives ; receive in moderation what 
 is given; receive but hoard not up; these 
 are, in brief, my spoken precepts. 
 
 'When pure rules of conduct are ob- 
 served (not broken), then there is true 
 religion ; without these, virtue languishes ; 
 found yourselves therefore well on these 
 my precepts (moral rules ;) 
 
 1 Grounded thus in rules of purity, the 
 springs of feeling (animal feeling) will be 
 well controlled, even as the well-instructed 
 cowherd guides well his cattle (permits 
 them neither to loiter nor hurry on.) 
 
SELECTIONS FROM BUDDHA. 39 
 
 ' Ill-governed feelings (senses) like the 
 horse, run wild through all the six domains 
 of sense, bringing upon us in the present 
 world unhappiness, and in the next, birth 
 in an evil way. 
 
 ' So, like the horse ill-broken, these land 
 us in the ditch ; therefore the wise and 
 prudent man will not allow his senses 
 license.' 
 
 ' Letting the heart go loose without 
 restraint, that man shall not attain Nir- 
 vana, therefore we ought to hold the heart 
 in check, and go apart from men and seek 
 a quiet resting-place (hermits' abode.) 
 
 ' Know when to eat and the right meas- 
 ure ; and so with reference to the rules of 
 clothing and of medicine ; take care you 
 do not by the food you take, encourage in 
 yourselves a covetous or an angry mind. 
 
 * Eat your food to satisfy your hunger 
 and (drink to satisfy) your thirst, as we re- 
 pair an old or broken chariot, or like the 
 
4O SELECTIONS FROM BUDDHA. 
 
 butterfly that sips the flower, destroying 
 nat its fragrance or its texture. 
 
 ' If a man opens his heart in charity, 
 think not about his capabilities (i. e., to 
 overtax him.) 
 
 ' For 'tis not well to calculate too closely 
 the strength of the ox, lest by loading him 
 (beyond his strength) you cause him injury. 
 At morning, noon, and night, successively, 
 store up good works. 
 
 * During the first and after watch at 
 night be not overpowered by sleep, but in 
 the middle watch, with heart composed 
 take sleep (and rest) be thoughtful 
 towards the dawn of day. 
 
 1 Modest behaviour keeps the heart com- 
 posed, without it every virtuous, root will 
 die. Who has this modesty, the world 
 applauds (calls him excellent) , without it 
 he is but as any beast. 
 
SELECTIONS FROM BUDDHA. 4! 
 
 1 If a man with a sharp sword should cut 
 the (another's) body bit by bit (limb by 
 limb), let not an angry thought or of 
 resentment rise, and let the mouth speak 
 no ill word. 
 
 ' Your evil thoughts and evil words but 
 hurt yourself and not another ; nothing so 
 full of victory as patience, tho' your body 
 suffer the pain of mutilation. 
 
 ' For, recollect that he who has this 
 patience cannot be overcome, his strength 
 being so firm ; therefore give not way to 
 anger or evil words towards men in power. 
 
 * Anger and hate destroy the true law, 
 and they destroy dignity and beauty of 
 body ; as when one dies we lose our name 
 for beauty, so the fire of anger itself burns 
 up the heart. 
 
 ' Anger is foe to all religious merit, he 
 who loves virtue let him not be passionate; 
 the lay man who is angry when oppressed 
 by many sorrows is not wondered at. 
 
 ' But he who has " left his home " * in- 
 
 * That is, the hermit or professed disciple. 
 
42 SELECTIONS FROM BUDDHA. 
 
 dulging anger, this is indeed opposed to 
 principle, as if in frozen water there were 
 found the heat of fire.' 
 
 * On every side the living perish, what 
 room for indolence ? the worldly man, 
 relying on his substance or his family, in- 
 dulging in indolence, is wrong ; 
 
 * How much more the religious man, 
 whose purpose is to seek the way of rescue, 
 who encourages within an indolent mind ; 
 this surely is impossible ! 
 
 * Crookedness and truth (straightness) 
 are in their nature opposite and cannot 
 dwell together more than frost and fire; 
 for one who has become religious, and 
 practises the way of straight behaviour, a 
 false and crooked way of speech is not 
 becoming. 
 
 1 False and flattering speech is like the 
 magician's art; but he who ponders on 
 religion cannot speak falsely (wildly.) To 
 
SELECTIONS FROM BUDDHA. 43 
 
 "covet much," brings sorrow; desiring 
 little there is rest and peace. 
 
 ' To procure rest (peace of mind), there 
 must be small desire, much more in case of 
 those who seek deliverance (salvation.) 
 
 The niggard dreads the much-seeking 
 man lest he should filch away his property 
 (wealth and jewels.) 
 
 * But he who loves to give has also fear, 
 lest he should not possess enough to give ; 
 therefore we ought to encourage small 
 desire, that we may have to give to him 
 who wants, without such fear. 
 
 * From this desiring little mind we 
 find the way of true deliverance ; desiring 
 true deliverance ; (seeking salvation) we 
 ought to practise knowing-enough (con- 
 tentment). 
 
 * A contented mind is always joyful, but 
 joy like this is but religion ; the rich and 
 poor alike, having contentment, enjoy 
 perpetual rest. 
 
 ' The ill-contented man though he be 
 born to heavenly joys, because he is not 
 
44 SELECTIONS FROM BUDDHA. 
 
 contented would ever have a mind burned 
 up by the fire of sorrow. 
 
 ' The rich, without contentment, endures 
 the pain of poverty ; the poor, if yet he be 
 contented, then he is rich indeed ! 
 
 * That ill-contented man, the bounds of 
 the five desires extending further still, 
 (becomes) insatiable in his requirements, 
 (and so) thro' the long night (of life) 
 gathers increasing sorrow. Without ces- 
 sation thus he cherishes his careful 
 (anxious)plans, whilst he who lives conten- 
 ted, freed from anxious thoughts about 
 relationships (family concerns,) his heart is 
 ever peaceful and at rest. 
 
 * And so because he rests and is at peace 
 within, the gods and men revere and do 
 him service. 
 
 ' By diligent perseverance a man may 
 get much profit ; 
 
 * Therefore night and day men ought 
 with ceaseless effort to exert themselves ; 
 the tiny streams that trickle down the 
 mountain slopes (valleys) by always flowing 
 eat away the rock. 
 
SELECTIONS FROM BUDDHA. 4 
 
 1 If we use not earnest diligence in drill- 
 ing wood in wood for fire, we shall not 
 obtain the spark, so ought we to be diligent 
 and persevere, as the skilful master drills 
 the wood for fire. 
 
 4 A " virtuous friend " tho' he be gentle 
 is not to be compared to right reflection 
 (thought) 
 
 Right thought kept well in the mind, 
 no evil thing can ever enter there. 
 
 1 Wherefore those who practise (a religi- 
 ous life) should always think about " the 
 body " (their true condition themselves ;) 
 if thought upon one's self be absent, then all 
 virtue (virtuous intentions or purposes) 
 dies. 
 
 * For as the champion warrior relies for 
 victory upon his armour's strength, so 
 " right thought " is like a strong cuirass 
 able to withstand the six sense-robbers 
 (the robber-objects of the six senses). 
 
 ' Right faith (samadhi) enwraps the 
 enlightened heart, (so that a man) perceives 
 the world throughout (is liable to) birth 
 
46 SELECTIONS FROM BUDDHA. 
 
 death ; therefore the religious man should 
 practise " samadhi ." 
 
 ' Having found peace (quietness and 
 peace) in samadhi, we put an end to all the 
 mass of sorrows, wisdom then can enlight- 
 en us, and so we put away the rules by 
 which we acquire (knowledge by the 
 senses). 
 
 ' By inward thought and right consider- 
 ation following with gladness the directions 
 of the " true law, " this is the way in which 
 both lay (men of the world) and men who 
 have left their homes (religious men) 
 should walk. 
 
 * Across the sea of birth and death, 
 " wisdom " is the handy bark, " wisdom is 
 the shining lamp that lightens up the dark 
 and gloomy (world). 
 
 * Wisdom is the greatful medicine for 
 all the defiling ills (of life) (ajravas): 
 " wisdom '' is the axe werewith to level all 
 the tangled (prickly) forest trees of sorrow. 
 
 4 " Wisdom is the bridge that spans the 
 rushing stream of ignorance, lust, therefore, 
 
SELECTIONS FROM BUDDHA. 47 
 
 in every way, by thought and right atten- 
 tion (listening), a man should diligently 
 inure himself to engender " wisdom." 
 
 4 Having acquired the threefold wisdom, 
 then tho' blind, the eye of wisdom sees 
 throughout; but without wisdom the 
 mind is poor and insincere (false,) 
 
 1 Wherefore let the enlightened man lay 
 well to heart that false and fruitless (vain) 
 things become him not, and let him strive 
 with single mind for that pure (refined 
 and excellent) joy which can be found 
 alone in perfect rest and quietude (the 
 place of rest and peace, i. e., Nirvana. 
 
 ' Above all things be not careless, for 
 carelessness is the chief foe of virtue ; if a 
 man avoid this fault he may be born 
 where Sakra-raga dwells. 
 
 * He who gives way to carelessness of 
 mind must have his lot where the Asuras 
 dwell. Thus have I done my task, my 
 fitting task (in setting forth the way of,) 
 quietude, the proof (work) of love.* 
 
 * I have finished my task of love in setting forth to you 
 the way of rest. 
 
48 SELECTIONS FROM BUDDHA. 
 
 'On your parts be diligent ( earnest i) 
 with virtuous purpose practise well these 
 rules (works), in quiet solitude of desert 
 hermitage nourish and cherish a still and 
 peaceful heart. 
 
 1 Exert yourselves to the utmost, give no 
 place to remissness, for as in worldly 
 matters when the considerate physician 
 prescribes fit medicine for the disease he 
 has detected. 
 
 ' Should the sick man neglect to use it, 
 this cannot be the physician's fault, so I 
 have told you (now) the truth, and set 
 before you this the one and level road (the 
 road of plain duty.) 
 
 1 Hearing my words and not with care 
 obeying them, this is not the fault of him 
 who speaks ; if there be anything not 
 clearly understood in the principles of the 
 " four truths," 
 
 ' You now may ask me, freely ; let not 
 your inward thoughts be longer hid.' 
 
 ' Ye then ! my followers, who know so 
 
SELECTIONS FROM BUDDHA. 49 
 
 well the perfect law, remember! the end 
 must come; give not way again to sor- 
 row! 
 
 ' Use diligently the appointed means ; 
 aim to reach the home where separation 
 cannot come ; I have lit the lamp of wis- 
 dom, its rays alone can drive away the 
 gloom that shrouds the world. 
 
 ' Now guard yourselves aright, let there 
 no remissness ! that which exists will all 
 return to nothingness ! and now I die. 
 
 * From this time forth my words are 
 done, this is my very last instruction/ 
 
 ' As a king without a kingdom, such is 
 the world without a Buddha ! 
 
 1 As men whose king has lost the marks 
 of royalty (bright or glorious marks), so, 
 Buddha dead, the world has lost its glory !' 
 
 ' Beware of leaning overmuch on 
 strength of body naught can compare 
 with strength of right (religion). 
 
5O SELECTIONS FROM BUDDHA. 
 
 * Use then the principles of righteous- 
 ness, use the expedients of good will and 
 love. 
 
 ' Conquer your foe by force, you increase 
 his enmity ; conquer by love, and you 
 will reap no after sorrow. 
 
 ' If you desire to honour Buddha, follow 
 the example of his patience and long 
 suffering ? ' 
 
 ' You have chosen a fitting time for 
 giving increase to the seed of wisdom, the 
 essence of true friendship is (leads to) the 
 utterance of truth. The greatest force 
 (of reason) lies in righteous judgment. 
 
 * Swollen pride is a principle to be 
 opposed, for it leads to the overthrow 
 of society ; no wonder then that Buddha 
 preached against it, teaching men to 
 practise lowliness and humility/ 
 
 * Let there be no contention either way; 
 reason ought to minister for peace, the 
 
SELECTIONS FROM BUDDHA. 51 
 
 lord (Buddha) when dwelling in the world 
 ever employed the force of patience. 
 
 ' Not to obey his holy teaching, and yet 
 to offer gifts to him, is contradiction. 
 Men of the world for some indulgence, 
 some wealth or land, contend and fight. 
 
 ' But those who believe the righteous 
 law, should obediently conform their lives 
 to it ; to believe and yet to harbour enmity 
 this is to oppose " religious principle " to 
 " conduct." 
 
 ' Buddha himself at rest, and full of love, 
 desired to bestow the rest he enjoyed, on 
 all. 
 
 To adore with worship the great merci- 
 ful, and yet to gender wide destruction. 
 
 '(How is this possible?) 
 
 
 4 But if others walk not righteously, we 
 ought by righteous dealing to appease 
 them, in this way showing the advantage 
 (pleasure) of religion, we cause religion 
 everywhere to take deep hold and abide. 
 
52 SELECTIONS FROM BUDDHA. 
 
 ' Buddha has told us that of all chanty 
 " religious charity " is the highest ; men 
 easily bestow their wealth in charity, but 
 hard is the charity that works for righte- 
 ousness .' 
 
 * Buddha having shown the way to all 
 the world, who would not reverence and 
 adore him? To sing the praises of the 
 lordly monk, and (declare) his acts from 
 first to last, 
 
 Without self-seeking or self-honour, 
 without desire for personal renown, but 
 following what the scriptures say, to 
 benefit the world, (has been my aim.) 
 
 THE END. 
 
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