English-Buddha & His Dhamma

§ 2. Meeting Yeshodhara and Rahula

1. Then Suddhodana conducted the Blessed Lord into his hous,e and all the members of the family greeted him with great reverence.

2. But Yeshodhara, the mother of Rahula, did not make her appearance. Suddhodana sent for Yeshodhara. but she replied, "Surely, if I am deserving of any regard, Siddhartha will come and see me."

3. The Blessed One, having greeted all his relatives and friends, asked, "Where is Yeshodhara?"; and on being informed that she had refused to come, he rose straightaway and went to her apartment.

4. "I am free," the Blessed One said to his disciples Sariputta and Moggallana, whom he had bidden to accompany him into Yeshodhara's chamber; "but Yeshodhara, however, is not as yet free. Not having seen me for a long time, she is exceedingly sorrowful. Unless her grief be allowed to run its course, her heart will cleave [=split open]. Should she touch the Tathagata, the Holy One, you must not prevent her."

5. Yeshodhara sat in her room in deep reflection. When the Blessed One entered, she was, from the abundance of her affection, like an overflowing vessel, unable to contain herself.

6. Forgetting that the man whom she loved was Buddha, the Lord of the World, the Preacher of Truth, she held him by his feet and wept bitterly.

7. Remembering, however, that Suddhodana was present, she felt ashamed and rose up, sitting [=seating] herself reverently at a little distance.

8. Suddhodana apologized for Yeshodhara, saying, "This arises from her deep affection, and is more than a temporary emotion. During the seven years that [=since] she has lost her husband, when she heard that Siddharth had shaved his head, she did likewise; when she heard that he had left off the use of perfumes and ornaments, she also refused their use. Like her husband, she has eaten at appointed times from an earthen bowl only.

9. "If this is more than a temporary emotion, it is not for want of courage."

10. And the Blessed One spoke to Yeshodhara, telling of her great merits and the great courage she showed when he took Parivraja. Her purity, her gentleness, her devotion had been invaluable to him as a Bodhisattva when he aspired to the highest aim of mankind, to attain enlightenment. This, then, was her karma, and it was the result of great merits.

11. Her grief had been unspeakable, and the glory that surrounded her spiritual inheritance increased by [=through] her noble attitude during her life, and had made her a unique person.

12. Then Yeshodhara dressed Rahula, now seven years old, in all the splendour of a prince, and said to him:

13. "This holy man, whose appearance is so glorious that he looks like the Great Brahma, is your father. He possesses great mines of wealth which I have not yet seen. Go to him and entreat him to put you in the possession thereof, for the son ought to inherit the property of the father."

14. Rahula replied, "Who is my father? I know of no father but Suddhodana."

15. Yeshodhara took the boy in her arms and from the window she pointed out to the Lord, who happened to be near, partaking of food among the Bhikkus, informing him that he was his father and not Suddhodana.

16. Rahula then went to him; and looking up in his face, said without fear and with much affection:

17. "Aren't thou my father?" And standing near by him, he added, "O Samana, even your shadow is full of bliss!" The Blessed One remained silent.

18. When the Tathagata had finished his repast, he gave blessings and went away from the palace, but Rahula followed and asked him for his inheritance.

19. No one prevented the boy, nor did the Blessed One himself.

20. Then the Blessed One turned to Sariputta, saying, "My son asks for his inheritance. I cannot give him perishable treasures that will bring cares and sorrows, but I can give him the inheritance of a holy life, which is a treasure that will not perish."

21. Addressing Rahula with earnestness, the Blessed One said, "Gold and silver and jewels have I none. But if you are willing to receive spiritual treasures, and are strong to carry them and to keep them, I have plenty. My spiritual treasure is the path of righteousness. Do you desire to be admitted to the brotherhood of those who devote their life to the culture of the mind seeking for the highest bliss attainable?"

22. And Rahula replied with firmness, "I do.'"

23. When Suddhodana heard that Rahula had joined the brotherhood of the Bhikkus he was greatly grieved.

§ 3. Reception by the Sakyas

1. On his return to the country of the Sakyas, the Lord found his countrymen divided into two camps: one in favour, and the other against him.

2. This recalled to his mind the old clash of opinion that took place in the Sakya Sangh when the issue of war between the Sakyas and Koliyas was fought, and in which he had played so prominent a part.

3. Those against him refused even now to do obeisance to him and to recognise his greatness. Those for him had already decided to dedicate a son per household to form a retinue for him. These now decided to enter the Order, and set out with the Lord on his return to Rajagraha.

4. Among the families which had decided to dedicate a son, there was the family of Amitodana.

5. Amitodana had two sons. One was Anuruddha, who had been very delicately nurtured, and the other Mahanama.

6. And Mahanama went to Anuruddha, saying, "Either do you renounce the world, or I will do so." And Anuruddha replied, "I am delicate. It is impossible for me to go forth from the household life into the homeless state. You do so."

7. "But come now, dear Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the seeds pulled up. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged into bundles. When that is done, you have to get it trodden out. When that is done, you have to get the straw picked out. When that is done you have to get the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered. When that is done, you have to do just the same next year, and the same all over again the year after that.

8. "The work is never over; one sees not the end of one's labour. O[h] when shall our work be over? When shall we see the end of our labours? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes, the work, dear Anuruddha, is never over; no end appears to our labours."

9. "Then do you take thought for the household duties. I will go forth from the household life into the houseless state," said Anuruddha.

10. And Anuruddha, the Sakyan, went to his mother, and said to her. "I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so."

11. And when he had thus spoken, his mother replied to Anuruddha, the Sakyan, saying, "You two, dear Anuruddha, are my two sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will, be separated from you, but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state?"

12. And a second timeAnuruddha made the same request, and received the same reply. And a third time Anuruddha made the same request to his mother.

13. Now at that time Bhaddiya, the Sakyan Raja, held rule over the Sakyans; and he was a friend of Anuruddha. And the mother of Anuruddha, thinking that that being so, the raja would not be able to renounce the world, said to her son, "Dear Anuruddha, if Bhaddiya the Sakyan raja will renounce the world, you also may go forth with him."

14. Then Anuruddha went to Bhaddiya and said to him, "My renunciation of the world, dear friend, is being obstructed by you."

15. "Then let that obstruction, dear friend, be removed. I am with you. Renounce the world according to your wish."

16. "Come, dear friend, let us both renounce the world together!"

17. "I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that will I do. Do you go forth alone," said Bhaddiya.

18. "Mother, dear friend, has told me that if you do so, I may. And you have even now declared, 'If your renunciation be obstructed by me, then let that obstruction be removed. Even with you will I renounce the world according to your wish.' Come then, dear friend, let us both renounce the world."

19. And Bhaddiya, the Sakyan raja, said to Anuruddha, "Wait, my friend, for seven years. At the end of seven years we will renounce the world together."

20. "Seven years are too long, dear friend. I am not able to wait for seven years."

21. Bhaddiya reduced the offer to six years and so on down to one year, to seven months and so on down to one month, and a fortnight. To each offer Anuruddha replied, "Too long a time to wait."

22. Then the raja says [=said], " Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers."

23. "Seven days is not too long. I will wait thus far," was the reply.

24. So Bhaddiya the Sakyan raja, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and Devadatta--just as they had so often previously gone out to the pleasure-ground with fourfold array--even so did they now go out with fourfold array, and Upali, the barber, went with them, making seven in all.

25. And when they had gone some distance they sent their retinue back and crossed over into the neighbouring district, and took off their fine things and wrapped them in their robes, and made a bundle of them, and said to Upali the barber, "Do you now, good Upali, turn back to Kapilavatsu. These things will be sufficient for you to live upon. We will go and join the Blessed One." And so they went ahead.

26. They went on, and Upali parted company for the purpose of going back home.

§ 4. Last attempt to make Him a Householder

1. Suddhodana wept bitterly at the thought of his son going away, never to be seen again.

2. Then Suddhodana spoke to his counsellor and his family priest, and asked them if they could go and persuade his son to stay back and join the family.

3. The family priest ,accompanied by the counsellor, in obedience to the wishes of the king, went and overtook him on the way.

4. They paid him honour as was fitting, and having obtained his permission, sat down near him.

5. The family priest addressed the Lord as he sat at the foot of the tree.

6. "O prince, consider for a moment the feelings of the king, with his eyes raining tears, with the arrow of thy separation plunged into his heart. He has asked you to come back home. It is then only that he can die peacefully.

7. "I know that thy resolve is fixed upon religion, and I am convinced that this purpose of thine is unchanging; but I am consumed with a flame of anguish like fire at thy going into this homeless state.

8. "Come, thou who love duty,--abandon this purpose for the sake of duty.

9. "Enjoy for a while the sovereignty of the earth, --thou shall go to the orest at the time provided by the sastras,--do not show disregard for thy unhappy kindred. Compassion for all creatures is the true religion.

10. "Religion is not wrought out only in the forests. The salvation of ascetics can be accomplished even in a city; thought and effort are the true means, the forest and the badge are only a coward's signs.

11. "The king of the Sakyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee; do thou therefore deliver him who is helpless and protectorless like an ox drowning in the sea.

12. "Consider also the queen, who brought thee up, who has not yet gone to the region inhabited by Agastya--wilt thou not take some heed of her, who ceaselessly grieves like a cow that has lost her calf?

13. "Surely thou wilt succour thy wife by the sight of thee, who now mourns as a widow yet with her lord still alive,--like a swan separated from her mate, or a female elephant deserted in the forest by her companion."

14. The Lord, having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply.

§ 5. The Buddha's Answer

1. "I well know the paternal tenderness of the king, especially that which he has displayed towards me; yet knowing this as I do, still alarmed at the ill and sorrow which pervades the world, I am inevitably forced to leave my kindred.

2. "Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? But since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving.

3. "I do not however approve that thou should think [of] the king's grief as caused by me, when in the midst of his dream-like unions, he is afflicted by thoughts of separations in the future.

4. "Thus let thy thoughts settle into certainty; having seen the multiform in ts various developments; neither a son nor kindred is the cause of sorrow,--this sorrow is caused only by ignorance.

5. "Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road,--what wise man would cherish sorrow when he loses his kindred, even though he loves them?

6. "Leaving his kindred in another world, he departs hither, and having stolen away from them here, he goes forth once more; having gone thither, he goes elsewhere also,--such is the lot of mankind,--what consideration can the liberated have for them

7. "Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, has thou called my departure to the forest ill-timed?

8. "There may be an 'ill time' in one's attaining a worldly object,--time indeed is described as inseparably connected with all things; time drags the world into all its various times; but all time suits a bliss which is really worthy of praise.

9. "That the king should wish to surrender to me his kingdom,--this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food.

10. "How can it be right for the wise to enter royalty, the home of illusion, where are found anxiety, passion, and weariness; and the violation of all right through another's service?

11. "The golden palace seems to me to be on fire; the daintiest viands seem mixed with poison; infested with crocodiles is the tranquil lotus-bed."

§6. The Minister's Reply

1. Having heard the Buddha's discourse, well suitable to his virtues and knowledge, freed from all desires, full of sound reasons, and weighty,--the counsellor thus made answer:

2. "This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time; it could not be thy duty, loving duty as thou do[st], to leave thy father in his old age to sorrow

3. "Surely thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure,--when for the sake of an unseen result thou departest, disregarding a visible end.

4. "Again, some say that there is another birth,--others with confident assertion say that there is not; since, then, the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand.

5. "If there is any activity hereafter, we will enjoy ourselves in it as [it] may offer; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort.

6. "Some say there is a future life, but they do not allow the possibility of liberation; as fire is hot by nature, and water liquid, so they hold that there is a special nature in our power of action.

7. "Some maintain that all things arise from inherent properties,--both good and evil, and existence and non-existence; and since all this world thus arises spontaneously, therefore also all effort of ours is vain.

8. "Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects,--then for that which is united to old age and pains, what effort can avail to alter it? Does it not all arise spontaneously?

9. "The fire becomes quenched by water, and fire causes water to evaporate; and different elements, united in a body, producing unity, bear up the world.

10. "That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul,--the wise declare that all this comes of itself spontaneously.

11. "Who causes the sharpness of the thorn? Or the various natures of beasts and birds? All this has arisen spontaneously; [when] there is no acting from desire, how then can there be such a thing as will?

12. "Others say that creation comes from Isvara,--what need then is there of the effort of the conscious soul? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act.

13. "Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort.

14. "A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him,--whoever has liberation (from these), he indeed has liberation.

15. "Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness.

16. "Therefore, gentle youth, if thou has a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king's grief will come to an end.

17. "And as for thy meditations on the evils of life ending in thy return from the forest to thy home,--let not the thought of this trouble thee, my son,--those in old time[s] also have returned from the forests to their houses." He mentioned Ambarish Drumakesha, Rama, and others.

§7. The Buddha's Determination

1. Then, having heard the affectionate and loyal words of the minister, who was as the eye of the king,--firm in his resolve, the king's son made his answer, with nothing omitted or displaced, neither tedious nor hasty:

2. "This doubt whether anything exists or not, is not to be solved for me by another's words; having determined the truth by asceticism or quietism, I will myself grasp whatever is the truth concerning it.

3. "It is not for me to accept a theory which depends on the unknown and is ll controverted, and which involves a hundred prepossessions; what wise man would go by another's belief? Mankind is like the blind directed in darkness by the blind.

4. "But even though I cannot discern the truth, yet still, if good and evil are doubted, let one's mind be set on the good; even a toil in vain is to be chosen by him whose soul is good.

5. "But having seen that this 'sacred tradition' is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth.

6. "And as for what thou said to me in regard to my returning home, the examples you give are no authority,--for in determining duty, how can thou quote as authorities those who have broken their vows?

7. "Even the sun therefore may fall to the earth, even the mountain Himavat may lose its firmness; but never could I return to my home as a man of the world, with my senses only alert for external objects.

8. "I would enter the blazing fire, but not my house with my purpose unfulfilled." Rising up in accordance with his resolve. full of disinterestedness, he went his way.

9. Then the minister and the Brahmin, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned to Kapilavatsu.

10. Through their love for the prince and their devotion to the king they returned, and often stopped, looking back; they could neither behold him on the road nor yet lose the sight of him,--shining in his own splendour and beyond the reach of all others, like the sun.

11. Having failed to persuade him to return home, the minister and the priest went back with faltering steps, saying to each other, "How shall we approach the king and see him, who is longing for his dear son?"

PART V: CAMPAIGN FOR CONVERSION RESUMED

§ 1. Conversion of Rustic Brahmins

1. At the back of the Gridhrakutta mountains, near Rajagriha, there was a village of some seventy or so families, all of them Brahmins.

2. The Buddha, wishing to convert these people, came to the place and sat down under a tree.

3. The people, seeing the dignity of his presence, and the glorious appearance of his body, flocked round him, on which he asked the Brahmins how long they had dwelt in the mountain there, and what their occupation was.

4. To this they replied, "We have dwelt here during thirty generations past, and our occupation is to tend cattle."

5. On [his] asking further as to their religious belief they said, "We pay homage and sacrifice to the sun and the moon, the rain (water), and fire, according to the several seasons.

6. "If one of us dies, we assemble and pray that he may be born in the heaven of Brahma, and so escape further transmigrations."

7. The Buddha replied, "This is not a safe way, not by it can you benefit. The true way is to follow me, become true ascetics, and practise complete self-composure with a view to obtain Nirvana"; and then he added these lines:

8. "They who consider truth as that which is untrue, and regard that which is untrue as truth--this is but to adopt heretical opinions, and can never lead to true advantage.

9. "But to know as truth that which is true, and to regard as false that which is false, this is perfect rectitude, and this shall bring true profit.

10. "Everywhere in the world there is death--there is no escape from it.

11. "To consider this as the condition of all states of being, that there is nothing born but must die, and, therefore, to desire to escape birth and death, this is to exercise one's self in Religious Truth."

12. The seventy Brahmins, hearing these words, desired at once to become Shamans; and on being welcomed by Buddha, their hair fell off, and they presented the appearance of true disciples.

13. Then they all set out to return to the Vihara, and on the road certain thoughts about their wives and families troubled them, whilst at the same time a heavy downpour of rain prevented their advance.

14. There were some ten houses on the roadside, in which they sought shelter; but on entering one of them it was soon perceived that through the roof the rain found its way, and there was but little protection from the rain.

15. On this the Buddha added these lines, and said, "As when a house-roof is not properly secured, then the rain finds a way through it and drops within, so when the thoughts are not carefully controlled, the desires (sexual desires) will soon bore through all our good resolutions.

16. "But as when a roof is well stopped then the water cannot leak through, so by controlling one's thoughts, and acting with reflection, no such desires can arise or disturb us."

17. The seventy Brahmins, on hearing these lines, although convinced that their desires were reprehensible, yet were not wholly free from doubt; nevertheless they went forward.

18. As they advanced, they saw some scented wrapping on the ground, and Buddha took the opportunity of calling their attention to it; and after this, seeing some fish-gut also lying about, he directed their notice to its ill odour, and then added these lines and said:

19. "He who consorts with the low and the base, contracts the same character as he who handles a foul substance; he goes from worse to worse, and utterly without reason, he perfects himself in wickedness.

20. "But the wise man (consorting with the wise) contracts the same character, even as the scent of a sweet odour adheres to him who handles it; advancing in wisdom, practising virtue, he goes on to perfection, and is satisfied."

21. The seventy Brahmins, hearing these verses, convinced that their desire to return home and enjoy personal indulgence was the evil taint that adhered to them, cast off such thoughts and, going forward, came to the Vihara, and finally obtained the condition of Arhatas.

§ 2. Conversion of the Brahmins of Uttaravati

1. Once the Buddha was residing in the Jetavana, at Shravasti, and preaching his doctrine for the benefit of men and gods; there were in a country to the eastward, called Uttaravati, a company of 500 Brahmins.

2. They had agreed to go together to the residence of a Nirgrantha ascetic on the banks of the Ganges, who, by polluting himself with dirt, etc., aspired to the condition of a Rishi.

3. On their way they were overtaken in the desert with thirst. Seeing a tree, and hoping to find some human habitation near, they hasened to it, but when they arrived there they found no sign of life.

4. On this they raised their voices in lamentation. Suddenly from the tree they heard the voice of the resident Spirit, who asked them why they lamented so, and on hearing the reason, supplied them to the full with drink and meat.

5. The Brahmins, ready to start onward, asked the Spirit what had been his previous history, that he was thus born.

6. On which he explained that having gone to the assembly of priests in Shravasti when Sudatta had bestowed the garden on the Buddha, he had remained all night listening to the law Dhamma; and having filled his drinking cup with water as he went, had bestowed it in charity among the priests.

7. On his return next morning, his wife in anger asked him what annoyance he had received, that he should stay away all night. On which he replied that he was not annoyed, but he had been to listen to the Buddha preaching at the Jetavana.

8. On this his wife began roundly to abuse the Buddha, and said, "This Gotama is but a mad preacher, who deceives the people," and so on.

9. "On this," he said, "I resented not her statements, but rather submitted to them; and so when I came to die I was born as a spirit, but on account of my pusillanimity I was confined to this tree," and then he recited these verses.

10. "Sacrifices and such services are sources of misery, day and night, a continual burden and anxiety.

11. "To escape sorrow, and destroy the elements of the body, a man should attend to the Law (of Buddha), and arrive at deliverance from all worldly Rules of Religion (World Rishis)."

12. The Brahmins, having heard these words, resolved themselves to go to Shravasti, to the place where the Buddha was, and having explained the object of their visit, the world-honoured said to them:

13. "Although a man goes naked with tangled hair, or though he clothes himself with a few leaves or garment of bark, though he covers himself with dirt and sleeps on the stones, what use is this in getting rid of impure thoughts?

14. "But he who neither contends [n]or kills, [n]or destroys by fire, who desires not to get the victory, who is moved by goodwill towards all the world--there is no ground in such a case for ill-will or hate.

15. "To sacrifice to spirits in order to find peace (merit), or, after this life expecting reward--his happiness is not one quarter of that man's who pays homage to the good.

16. "He who is ever intent on good conduct and due reverence to others, who always venerates old age,--four happy consequences increasingly attend that man--beauty and strength, and life and peace."

17. On hearing this from her husband, the wife became reconciled.

PART VI: CONVERSION OF THE LOW AND THE LOWLY

§ 1. Conversion of Upali, the Barber

1. While going back, Upali the barber thought, "The Sakyans are a fierce people. If I go back with these ornaments, they will kill me, thinking that I have killed my companions and run away with their ornaments. Why should I not go the way these young men of the Sakya clan have gone?"

2. "Why indeed should I not?" asked Upali to himself. And he let down the bundle of ornaments from his back, and hung it on a tree, saying, "Let him who finds it take it as a gift," and returned to follow the Sakya youths.

3. And the Sakyans saw him coming from afar, and on seeing, they said to him, "What have you come back for, good Upali? "

4. Then he told them what he felt, and they replied, "Thou has done well, good Upali, in that thou did[st] not return; for the Sakyans are fierce, and they might have killed thee."

5. And they took Upali the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One and took their seats on one side. And so seated, they said to the Blessed One:

6. "We Sakyans, Lord, are haughty. And this Upali, the barber, has long been an attendant, Lord, upon us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him as our senior and thus shall the Sakyan pride be humbled in us!"

7. Then the Blessed One received first Upali the barber, and afterwards those young men of the Sakya clan, into the ranks of the Order.

§ 2. Conversion of Sunita, the Sweeper

1. There lived in Rajagraha a scavenger, by name Sunita. He earned his living as a road sweeper, sweeping away the rubbish thrown by the householders on the roadside. His was a low and hereditary occupation.

2. One day in the early hours of the dawn, the Blessed One rose, dressed himself, and walked into Rajagraha for alms, followed by a large number of Bhikkus.

3. Now Sunita was cleaning the street, collecting scraps, rubbish, and so on into heaps, and filling therewith the basket which he carried on a yoke.

4. And when he saw the Master and his train approaching, his heart was filled with joy and awe.

5. Finding no place to hide in on the road, he placed his yoke in a bend in the wall, and stood as if stuck to the wall, saluting the Lord with clasped hands.

6. Then the Lord, when he had come near, spoke to him in voice divinely sweet, saying, "Sunita! What to you is this wretched mode of living? Can you endure to leave home and come into the Order?"

7. And Sunita, experiencing the rapture of one who has been sprinkled with Ambrosia, said, "If even such as the Exalted One may in this life take Orders, why should I not? May the Exalted One suffer me to come forth."

8. Then the Master said, "Come, Bhikku!" And Sunita by that word received sanction and ordination and was invested with bowl and robes.

9. The Master, leading him to the Vihar, taught him the Dhamma and the Discipline, and said, "By the discipline of holy life, restraint and mastery of self, a man becomes holy."

10. When asked how Sunita became so great, the Buddha said, "As on a rubbish-heap on [a] highway cast, a lily may grow, fragrant and sweet, so among rubbish-creatures, worldlings blind, by insight shines the very Buddha's child."

§ 3. Conversion of Sopaka and Suppiya, the Untouchables

1. Sopaka was a pariah of Shravasti. In her travail at his birth, his mother fell into a long deep swoon, so that her husband and kinsfolk said "She is dead!" And they bore her to the cemetery and prepared to cremate her body.

2. But on account of the storm of wind and rain, the fire would not burn. So they went away, leaving Sopaka’s mother on the funeral pyre.

3. Sopaka's mother was not then dead. She died afterwards. Before her death she gave birth to a child.

4. The child was adopted by the watchman of the cemetery, and was brought up by him along with his own child Suppiya. The child was known by the name of the community, Sopaka, to which its mother belonged.

5. The Blessed Lord one day happened to pass by the cemetery. Sopaka, seeing the Lord, approached him. After saluting the Lord, he asked his permission to join him as his disciple.

6. Sopaka was then only seven years old. So the Lord asked him to obtain his father's consent.

7. Sopaka went and fetched his father. The father saluted the Lord, and requested him to admit his son to the Order.

8. Notwithstanding that he belonged to the pariah community, the Lord admitted him to the Order, and instructed him in the doctrine and discipline.

9. Sopaka later became a Thera.

10. Suppiya and Sopaka had grown together from childhood; and Sopaka having been adopted and brought up by Suppiya's father, Suppiya learned the Lord's doctrine and discipline from his companion, Sopaka, and requested Sopaka to admit him to the Order, although Sopaka belonged to a community which was lower in rank than the community to which Suppiya belonged.

11. Sopaka agreed; and Suppiya, a member who belonged to the despised community whose occupation was to perform the duties of watchmen in the cemetery, became a Bhikku.

§ 4. Conversion of Sumangala and other Low Castes

1. Sumangala was a peasant of Shravasti. He earned his living by work in the fields, working with a little sickle, plough and spade.

2. Channa was a native of Kapilavatsu, and was a slave in the house of Suddhodana.

3. Dhanniya was a resident of Rajagraha. He was a potter.

4. Kappata-Kura was a native of Shravasti. The only way he knew of to support himself, was to go about, clad in rags, pan in hand, seeking for rice-grains. Hence he became known as Kappata-Kura--"Rags and-rice." When grown up, he maintained himself by selling grass.

5. All of them sought from the Buddha permission to become Bhikkus and enter the Order. The Buddha, without hesitation and without caring for their low birth or their previous condition, admitted them into the Order.

§5. Conversion of Supprabuddha, the Leper

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

2. Now there lived in Rajagraha at that time a certain man who was a leper, named Supprabuddha, a poor, wretched, miserable creature.

3. And it happened at that time that the Exalted One was sitting there in the midst of a great multitude, teaching the Dhamma.

4. And Supprabuddha, the leper, saw from afar the multitude gathered together, and at the sight he thought, "Without a doubt an alms-giving of food, both hard and soft, is toward yonder. Suppose I draw near to yonder crowd, I might get there something to eat, food soft or hard."

5. So Supprabuddha, the leper, drew near that crowd, and he beheld the Exalted One sitting there amid a great crowd, preaching the Norm. So, seeing the Exalted One he thought, "No. There is no alms-giving here of food. It is Gotama the Samana preaching the Dhamma in the assembly. Suppose I were to listen to his teaching."

6. So he sat down at one side, thinking, "I too will listen to the teaching."

7. Now the Exalted One, reading with His thought the thoughts of that whole gathering, said to Himself, "Who, I wonder, of these present, is able to grasp the Truth?" Then He saw Supprabuddha, the leper, sitting in the crowd; and at the sight of him He knew, "This one can grasp the Truth."

8. So for the sake of Supprabuddha, the leper, the Master preached a sermon, dealing in due order with these topics: on alms-giving, on the holy life, and on the heaven-world; and He pointed out the meanness and vileness of sensual desires, and the profit of freedom from the asavas.

9. Now when the Exalted One saw that the heart of Supprabuddha, the leper, was softened, pliant, set free, elated, and full of faith, then He set forth to him the Dhamma most excellent of the Buddha: to wit, suffering, the cause of suffering, the ceasing of suffering, and the path.

10. Then, just as a white cloth, free from stains, is ready to receive the dye, even so in Supprabuddha, the leper, as he sat there in that very place, arose the pure stainless insight of the Truth, the knowledge that whatsoever hath a beginning, that also must have an end. And Supprabuddha, the leper, saw the Truth, reached the Truth, perceived the truth, plunged into the Truth, crossed beyond doubting, was freed from all questionings, won confidence, and needing nothing further, being established in the Master's teaching, sprang up from his seat and drew near to Him, and there he sat down at one side.

11. So seated he said to the Exalted One, "Excellent, O Lord, Excellent, O Lord, just as if, Lord, one should lift up the fallen, discover the hidden, point out the way to one bewildered, show a light in the gloom, saying, 'Now they who have eyes to see can see shapes,' even so in diverse ways has the Exalted One expounded the truth. I, even I, Lord, do go for refuge to the Exalted One, to the Norm and to the Order of Brethren. May the Exalted One accept me as His follower, as one who from this time forth even to life's end has gone to refuge in Him."

12. Thereupon Supprabuddha, the leper, being taught, established, roused, and made happy by the Exalted One's pious talk, praised and welcomed His words, gave thanks and rose up from his seat, saluted the Exalted One by the right, and went away.

13. Unfortunately it came to pass that a young calf flung the leper Supprabuddha down and gored him to death.

PART VII: CONVERSION OF WOMEN

§1 Conversion of Mahaprajapati Gautami, Yeshodhara, and her Companions

1. When the Blessed One had been on a visit to his father's home, the desire to join the Sangh was as keen among the Sakya women as it was among the Sakya men.

2. The leader of such women was no other than Mahaprajapati Gautami.

3. Now at the time when the Blessed One was staying among the Sakyas in the Nigrodharama, Mahaprajapati Gautami went to him and said, "It would be well, Lord, if women were allowed to become Parivrajakas and enter the Sangh under the doctrine and discipline proclaimed by the Tathagata!"

4. "Enough, O Gautami! Let not such a thought come into your mind." And a second and a third time did Mahaprajapati make the same request in the same words, and a second and a third time did she receive the same reply.

5. Then Mahaprajapati Gautami, sad and sorrowful, bowed down before the Blessed One, and went away weeping and in tears.

6. After the Blessed One had left Nigrodharama for his wanderings, Mahaprajapati and the Sakya women sat together to give further consideration to their request for admission to the Sangh, and the refusal of the Lord to grant such a request.

7. The Sakya women refused to take the Lord's refusal as final. They decided to go further: to assume the garb of a Parivrajaka and present the Lord with a fait accompli.

8. Accordingly Mahaprajapati Gautami cut off her hair and put on orange-coloured robes, and set out with a number of women of the Sakya clan on her journey to meet the Lord, who was at that time staying in Vesali in the Mahavana in the Kutagara Hall.

9. In due course Mahaprajapati Gautami with her companions arrived at Vesali, and with swollen feet and covered with dust, came to the Kutogara Hall.

10. Again she made the same request to the Blessed Lord which she had made when he was staying at Nigrodharama, and he refused it again.

11. On receiving his refusal a second time, Mahaprajapati withdrew, and was standing outside the entrance of the hall not knowing what to do. While she was so standing, Ananda, on his way to the hall saw her and recognised her.

12. He then asked Mahaprajapati, "Why standest thou there, outside the porch, with swollen feet, covered with dust, and sorrowful, weeping and in tears?" "Inasmuch, O Ananda, as the Lord, the Blessed One, does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata," said Mahaprajapati.

13. Then did the Venerable Ananda go up to the place where the Blessed One was, and bowed down before the Blessed One, and take [=took] his seat on one side. And, so sitting, the Venerable Ananda said to the Blessed One, "Behold, Lord; Mahaprajapati Gautami is standing outside under the entrance porch, with swollen feet, covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.

14. "Has not Mahaprajapati proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast; it were, therefore, well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathagata."

15. "Enough, Ananda! Let it not [be?], please, that women should be allowed to do so." A second time and a third time did Ananda make the same request, in the same words, and received the same reply.

16. Then the Venerable Ananda asked the Blessed One, "What can be the ground, Lord, for your refusal to allow women to take Parivraja?

17. "The Lord knows that the Brahmins hold that the Shudras and women cannot reach moksha (Salvation) because they are unclean and inferior. They do therefore not allow Shudras and women to take Parivraja. Does the Blessed One hold the same view as the Brahmins?

18. Has not the Blessed One allowed the Shudras to take Parivraja and join the Sangh in the same way he has done to the Brahmins? What is the ground, Lord, for treating women differently?

19. Does the Blessed One hold that women are not capable of reaching Nibbana, under the doctrine and discipline proclaimed by the Blessed One?"

20. The Blessed One replied, "Ananda! Do not misunderstand me. I hold that women are as much capable as men in the matter of reaching Nibbana. Ananda! do not misunderstand me, I am not an upholder of the doctrine of sex inequality. My rejection of Mahaprajapati's request is not based on sex inequality. It is based on practical grounds."

21. "I am happy, Lord, to know the real reason. But must the Lord refuse her request because of practical difficulties? Would not such an act bring the Dhamma into discredit, and make it open to the charge of upholding sex inequality? Could not the Lord devise some rules to get over such practical difficulties by which the Lord is worried?"

22. "Well, Ananda, I grant, if Mahaprajapati insists, that women must be allowed to take Parivraja under the doctrine and discipline proclaimed by me. But it shall be subject to eight conditions. Let Mahaprajapati Gautami take upon herself the responsibility of enforcing the Eight Chief Rules. That will be her initiation."

23. Then the Venerable Ananda, when he learnt from the Blessed One these Eight Chief Rules, went to Mahaprajapati Gautami and told her all that the Blessed One had said.

24. "Just, Ananda, as a man or a woman, when young and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers, or of stimutaka flowers, and place it on the top of his head; even so do I, Ananda, take upon me these Eight Chief Rules, never to be transgressed during my lifelong [=lifetime]," said Mahaprajapati to Ananda.

25. Then the Venerable Ananda returned to the Blessed One, and bowed down before him, and took his seat on one side. And so sitting, the Venerable Ananda said to the Blessed One, "Mahaprajapati Gautami, Lord, has taken upon herself the responsibility for the enforcement of the Eight Chief Rules; she may therefore be regarded as having received the Upasampada initiation (entry into the Sangha)."

26. Now Mahaprajapati received ordination, and 500 Sakya ladies who had come with her were also ordained at the same time. Thus ordained, great Prajapati came before the Master, and saluting him, stood on one side, and the Blessed One taught her the Dhamma, the doctrine, and the discipline.

27. The other five hundred Bhikkhunis were ininstructed by Nandaka, one of the disciples of the Blessed One.

28. Among the Sakya women who became Bhikkhunis along with Mahaprajapati was Yeshodhara. After her initiation she came to be known as Bhadda Kaccana.

§ 2. Conversion of Prakrati, a Chandalika

1. Once the Blessed Lord was living in Shravasti, in the Jetavana Arama of Anathpindika.

2. It so happened that Ananda, his disciple, had gone into the city to beg for alms. After eating his food, Ananda was going to the river for drinking water.

3. He saw a girl on the river bank filling her pot. Ananda asked her to give him some water.

4. The girl, whose name was Prakrati, refused, saying she was a Chandalika.

5. Ananda said, "I am concerned with water, I am not concerned with your caste." The girl then gave him some water from her pot.

6. Thereafter, Ananda left for Jetavana. The girl followed him and saw where he was staying, and found that his name was Ananda and that he was a follower of the Buddha.

7. On returning home she told her mother, Matangi, what had happened; and falling on the ground, started weeping.

8. The mother asked for the cause of her weeping. The girl told the whole story, and said, "If you wish to marry me [=arrange my marriage], I can only marry Ananda. I will not marry anybody else."

9. The mother started on an inquiry. On [her] return she told the girl that such a marriage was impossible, for Ananda was under a vow of celibacy.

10. On hearing this news, the girl was filled with extreme sorrow, and gave up food. She was not prepared to take things as though it was a decree of fate. So she said, "Mother, you know the art of sorcery, don't you? Why don't you employ it to achieve our purpose?" The mother said, "I will see what can be done."

11. Matangi invited Ananda to her house for a meal. The girl became very happy. Matangi then told Ananda that her daughter was very anxious to marry him. Ananda replied, "I am vowed to be celibate, and therefore I cannot marry any woman."

12. "If you do not marry my daughter, she will commit suicide, so attached she is to you," Matangi told Ananda. "But I cannot help [this]," replied Ananda.

13. Matangi went inside, and told her daughter that Ananda refused to marry her.

14. The girl cried, "Mother, where is your sorcery?" The mother said, "My sorcery cannot win against the Tathagata."

15. The girl shouted and said, "Close the door, and do not allow him to go out. I shall see that he becomes my husband this very night."

16. The mother did what the girl wanted her to do. As night fell the mother brought in[to] the room a bed. The girl, dressed in her best, stepped in. But Ananda remained unmoved.

17. The mother at last used her sorcery. As a result, a fire broke out in the room. The mother then held Ananda by his clothes and said, "If you will not agree to marry my daughter, I will throw you in this fire." However, Ananda did not yield; and the mother and the daughter, feeling helpless, left him free.

18. Ananda, on his return, told the Blessed Lord all that had happened.

19. On the second day the girl came to Jetavana in search of Ananda. Ananda was going out for alms. Ananda saw her and wanted to avoid her. But the girl followed him wherever he went.

20. When Ananda returned to Jetavana, he found the girl waiting at the door of his Vihar.

21. Ananda told the Blessed One how the girl was pursuing him. The Blessed One sent for her.

22. When the girl appeared before him, the Blessed One asked her why she was pursuing Ananda. The girl replied that she was intent on marrying him. "I have heard he is unmarried and I am also unmarried."

23. The Bhagavan said, "Ananda is a Bhikku, and he has no hair on his head. If you can get yourself clean shaven I shall see what could be done."

24. The girl replied, "I am prepared for it." The Bhagavan said, "You must get your mother's permission for undergoing tonsure."

25. The girl returned to her mother and said, "Mother! I have achieved what you failed to achieve. The Bhagavan has promised to get me married to Ananda if I undergo tonsure."

26. The mother grew angry and said, "You must not do that. You are my daughter, and you must keep hair. Why are you so eager to marry a Shramana, Ananda? I can get you married to a better man."

27. She replied, "I will either die, or marry Ananda. There is no third alternative for me."

28. The Mother said, "Why are you insulting me?" The girl said, "If you love me you must let me do as I wish."

29. The mother withdrew her objection, and the girl underwent tonsure.

30.. Then the girl presented herself before the Blessed Lord, saying, " I have tonsured my head as directed by you."

31. The Blessed Lord then asked her, "What do you want? What part of his body you cherish?" The girl said, "I am in love with his nose, I am in love with his mouth, I am in love with his ears, I am in love with his voice, I am in love with his eyes, and I am in love with his gait."

32. The Blessed Lord then said to the girl, "Do you know that the eyes are the home of tears, the nose is the home of dirt, the mouth is the home of spit, the ear is the home of dirt, and the body is the container of dung and urine?"

33. "When men and women come together they procreate children. But where there is birth there is death also; where there is death there is sorrow also. My dear girl, what are you going to get by marrying Ananda? I do not know."

34. The girl began to cogitate, and agreed that there was no purpose in her marriage with Ananda, on which she was so intent; and she told the Blessed Lord accordingly.

35. After saluting the Blessed Lord, the girl said, "Owing to ignorance, I was going in pursuit of Ananda. My mind is now enlightened. I am like a sailor whose ship, after a mishap, has reached the other bank. I am like an unprotected aged person who has found protection. I am like the blind who has got new sight. The Blessed Lord by his wise words of advice has awakened me from my sleep."

36. "Blessed art thou, Prakrati, for though you are a Chandalika you will be a model for noblemen and noblewomen. You are of low caste, but Brahmins will learn a lesson from you. Swerve not from the path of justice and righteousness and you will outshine the royal glory of queens on the throne."

37. The marriage having failed, the only course for her was to join the Bhikkhuni Sangh.

38. Having expressed her wish she was admitted into it, though she belonged to the lowest class.

PART VIII: CONVERSION OF THE FALLEN AND THE CRIMINALS

§ 1 Conversion of a Vagabond

1. There was in olden times a certain disorderly person living in Rajagraha, who neither reverenced his parents nor paid respect to his superiors, but always had resort to sacrifice and worship of the sun and moon and fire when he went wrong, hoping thereby to get merit, and feel happy in himself.

2. But notwithstanding all his bodily exercises, in worship and offerings, he found no peace, even after three years' incessant perseverance.

3. He at length resolved to go to Shravasti to inquire of the Buddha. Arrived there, and seeing the glory of his person, he fell down at his feet, and said how he was pleased.

4. Then the Lord explained the folly of animal sacrifice, and the senselessness of all such exercises where the heart was untouched, and where there was no final reverence or dutiful behaviour to those to whom it belonged; and in, conclusion recited certain gathas which, resplendent with glory, lit up the place and all the surrounding country with the brightness of his presence.

5. On this, the villagers, and especially the parents of the children, came near to worship him.

6. On seeing the parents, and hearing their account of the children, Buddha smiled, and recited these gathas:

7. "The great man is entirely free from covetous desire; he dwells in a place of light, himself enlightened. Although perchance he meets with sorrow, he rejoices; without consternation, he exhibits his wisdom.

8. "The wise man (bhadra) concerns himself with no worldly business; he desires neither wealth, children, [n]or possessions (land), always carefully observing the precepts, and walking in the way of supreme wisdom, he hankers not after strange doctrine (or wealth or honour).

9. "The wise man, knowing the character of instability, as a tree in the midst of sand, (uses every effort) to change his friend whose mind is unfixed, and to bring him back from impurity to virtue (purity)."

§ 2 Conversion of Angulimala, the Robber

1. There was in the realm of Pasenadi, king of Kosala, a robber named Angulimala, a ruffian whose hands were red with blood, who was always killing and wounding, and showed no mercy to any living creature. Because of him, what had been villages were villages no more, what had been townships were townships no more, and what had been countryside was countryside no more.

2. From every human being whom he slew, he took a finger to make for himself a necklace, and so got his name of "Necklace of Fingers."

3. Once when the Lord was staying in Shravasti in Jeta's grove, he had heard of the ravages committed by the robber Angulimala. The Blessed Lord decided to convert him into a righteous man. So one day, after taking his meal and after putting away his bedding, and then, with robes and bowl, set out on his journey to find the robber Angulimala.

4. Seeing him journeying thither, neatherds, goatherds, ploughmen, and wayfarers called out, "Don't go that way, recluse! It will take you to the robber Angulimala.

5. "Why, even when, ten, twenty, thirty, or forty people band themselves together to travel this road, the whole company falls into the robber's hands!" But, without a word, the Lord held on to his way.

6. A second time, and yet a third time, those near there and the rest repeated their warning; but still, without a word, the Lord went his way.

7. From some way off the robber saw the Lord coming and marvelled exceedingly that, where even companies of ten to fifty travellers dare not come his way, this solitary recluse should be seen to be forcing his way alone; and the robber was minded to slay 'this recluse.' So, armed with sword and buckler, and with his bow and quiver, the robber followed up the Lord's trail.

8. The Lord, while he himself was proceeding at his wonted pace, the robber, for all his efforts, could not catch him up [=catch up to him].

9. Thought the robber, "This is a wonderful and marvellous thing. Heretofore, I could always overtake an elephant, or horse, or carriage, or deer, when going full speed; and yet here am I unable, despite all my efforts, to overtake this recluse while he proceeds at his wonted pace." So he stopped and shouted to the Lord to stop.

10. When the two met the Lord said, "I have stopped, Angulimala, for your sake. Will you stop following your career of an evil doer? I have been pursuing you in order to win you over, to convert you to the path of righteousness. The good in you is not yet dead. If you will only give it a chance, it will transform you."

11. Angulimala felt overcome by the words of the Blessed One, saying, "At last this sage has tracked me down."

12. "And now that thy hallowed words ask me to renounce evil deeds forever, I am prepared to give myself a trial," replied Angulimala.

13. Angulimala threw into a deep abyss the string of his victims' fingers which he wore round his neck, and fell at the Master's feet and craved admission to the Brotherhood.

14. The Lord, the guide of gods and men, said, "Almsman, follow me"; and almsman since that summons Angulimala did become.

15. With Angulimala as his almsman in attendance, the Lord now proceeded on his way to the pleasance in Shravasti. At this very time the portals of King Pasenadi's inner palace were beset by a huge crowd loudly shouting that in the realm he had conquered there was a robber named Angulimala, a ruffian who was committing ravages and was killing and wounding innocent people and who took pride in wearing a necklace made of fingers of victims whom he slew. "Suppress him, sire," they cried. Pasenadi promised to run him down to earth. But he failed.

16. One morning King Pasenadi went to the pleasance to see the Lord. The Blessed Lord inquired, "What is the matter, sire? Is there trouble with Seniya Bimbisara of Magadha, or with Licchavis of Vesali, or with any other hostile power?"

17."No trouble at all of that sort, sir. In my realms there is a robber named Angulimala who is infesting my territories and harassing my subjects. I want to suppress him but I have failed."

18. "If now, sire, you were to see Angulimala with his hair and beard off, in the yellow robes, as a pilgrim who kills not. steals not, lies not, eats but one meal a day, and leads the higher life in virtue and goodness,--what would you do to him?"

19. "Sir, I would salute him, or rise to meet him, or would invite him to be seated, or invite him to accept robes and other requisites, or I would extend to him the defence, protection and safeguards which are his due. But how could the shadow of such virtue ever extend to one so wicked and depraved?"

20. At that moment the Reverend Angulimala was seated quite close to the Lord--who, stretching forth his right arm, said, "This, sire, is Angulimala!"

21. At this the king in his alarm became dumbfounded, with every hair of his body standing erect. Seeing this, the Lord said, "Fear not, sire; fear not; there is no cause for fear here."

22. So the king's fears and alarm abated; and across to the reverend Angulimala he went, saying, "Is your reverence indeed Angulimala?" "Yes, sire."

23. "What sire, was your father's family, and your mother's ?" "My father was a Gagga, sire, and my mother a Mantani."

24. "Be of good cheer, Gagga Mantani-putta; I will take care to supply you with all requisites."

25. Now at the time, the Reverend Angulimala having pledged to be resident in the wilds, subsisting on alms, and wearing clothes from the dust heap not exceeding three in number, he declined the king's offer on the ground that he had already got his full three robes.

26. Then the king went across to the Lord and, after salutations, seated himself to the one side, saying; "It is wonderful, sir, it is marvellous, what a tamer of the untamed the Lord is, how he quells the unquelled, and how he calms the uncalmed! Here is one whom I could not subdue with cudgel and sword; but without either cudgel or sword the Lord has subdued him! And now, sir, I must be going, for I have much to do and attend to."

27. "When Your Majesty pleases." Then, rising from his seat, the king saluted the Lord with deep reverence and withdrew.

28. One day when, duly robed and bowl in hand, Angulimala had gone into Shravasti for alms, he was hit by a clod flung by one man, by a club flung by a second and by a potsherd flung by a third, so that it was with a broken head streaming with blood, with his bowl smashed, and with his cloak in tatters, that he presented himself before the Lord. Seeing him drawing near, the Lord said to Angulimala, "Endure it all, endure it all."

29. Thus did Angulimala the robber become a righteous man by accepting the teachings of the Buddha.

30. Expressing the joy of the bliss of deliverance he said, "Who shows zeal, where zeal was none, who with virtue clokes his past, who in youth to Buddha cleaves, he, like the moon, floods earth with light.

31. "Let my foes hear this gospel, embrace this creed and follow wisdom's sons who cleave to it. Let my foes hear in season, love's message which is meek forbearance--and conform their lives to it.

32. "As 'Finger Necklace,' I, bandit, lived and whirled downstream, till He brought me to land. As 'Finger Necklace,' I was steeped in blood; saved now am I."