English-Buddha & His Dhamma

§ 2. Did the Buddha believe in Past Karma having effect on Future Life?

1. The Law of Karma was enunciated by the Buddha. He was the first to say: "Reap as you sow."

2. He was so emphatic about the Law of Karma that he maintained that there could be no moral order unless there was a stern observance of the Law of Karma.

3. The Buddha's Law of Karma applied only to Karma and its effect on present life.

4. There is, however, an extended doctrine of Karma. According to it, Karma includes Karma done in past life or lives.

5. If a man is born in a poor family, it is because of his past bad karma. If a man is born in a rich family, it is because of his past good karma.

6. If a man is born with a congenital defect, it is because of his past bad karma.

7. This is a very pernicious doctrine. For in this interpretation of karma there is no room left for human effort. Everything is predetermined for him by his past karma.

8. This extended doctrine is often found to be attributed to the Buddha.

9. Did the Buddha believe in such a doctrine?

10. To examine this extended doctrine properly, it is better to change the language in which it is usually expressed.

11. Instead of saying that past karma is transmitted, it should be better if it was said that past karma is inherited.

12. This change of language enables us to test it by the law of heredity. At the same time it does no harm to the doctrine, either to its de jure or de facto connotation.

13. This restatement makes it possible to pose the two questions which could not otherwise be posed, and without answering which the matter could not be made clear.

14. The first question is, how is past karma inherited? What is the process?

15. The second question is, what is the nature of past karma in terms of heredity? Is it an inherent characteristic, or [an] acquired characteristic?

16. What do we inherit from our parents?

17. Starting with science, the new individual begins when a sperm enters the egg. Fertilisation consists in fusion of the head of the sperm with the nucleus of the egg.

18. Each human being takes its origin from the union of two bits of living matter, an egg from the mother which has been fertilised by a single sperm from the father.

19. That human birth is genetic is told by the Buddha to a Yakkha who came to discuss the matter with him.

20. The Exalted One was then staying near Rajagraha, on the hill called Indra's Peak.

21. Now that Yakkha drew near to the Exalted One and addressed him as follows:

Material form is not the living soul'.

So says the Enlightened One. Then how doth soul possess this body?

Whence to soul doth come

Our bunch of bones and bowels?

How doth soul within the mother-cave suspended bide?

22. To this the Exalted One replied:

At first the Kalala takes birth, and thence the abudde.

Therefrom the pesi grows,

Developing as ghana in its turn.

Now in the ghana doth appear the hair,

The down, the nails.

And whatsoever food and drink the mother of him takes,

thereby the man in mother's womb doth live and grow.

23. But the Hindu doctrine differs.

24. It says that the body is genetic. But the soul is not. It is implanted into the body from outside--the doctrine is unable to specify the source.

25. Turning to the second question as to what is the nature of past karma, it must be determined whether it is an inherent characteristic or an acquired characteristic.

26. Unless an answer to this question is forthcoming, it cannot be tested by the scientific theory of heredity.

27. But assuming there is an answer one way or the other to this question, how is it possible to get any help from science [as to] whether it is a sensible theory or senseless theory?

28. According to science, a child inherits the characteristics of his parents.

29. In the Hindu doctrine of karma a child inherits nothing from its parents except the body. The past karma in the Hindu doctrine is the inheritance of the child by the child and for the child.

30. The parents contributes nothing. The child brings everything.

31. Such a doctrine is nothing short of an absurdity.

32. As shown above, the Buddha did not believe in such an absurdity.

33. "Yes, if it were not reborn; but if it were, no."

34. "Give me an illustration."

35. "Suppose, O king, a man were to steal another man's mangoes, would the thief deserve punishment?"

36. "Yes."

37. "But he would not have stolen the mangoes the other set in the ground. Why would he deserve punishment?

38. "Because those he stole were the result of those that were planted."

39. "Just so, great king, this name-and-form commits deeds, either pure or impure, and by that karma another name-and-form is reborn. And therefore is it not set free from its evil deeds?"

40. "Very good, Nagasena!"

41. The king said, "When deeds are committed, Nagasena, by one name-and-form, what becomes of those deeds?"

42. "The deeds would follow it, O king, like a shadow that never leaves it."

43. "Can anyone point out those deeds, saying: 'Here are those deeds, or there?'

44. "No "

45. "Give me an illustration."

46. "Now what do you think, O king? Can anyone point out the fruits which a tree has not yet produced, saying:

47. 'Here they are, or there?'"

48. "Certainly not, sir."

49. "Just so, great king; so long as the continuity of life is not cut off, it is impossible to point out the deeds that are done."

50. "Very good, Nagasena."

§ 3. Did the Buddha believe in Past Karma having effect on Future Life? —concluded

1. The Buddha's doctrine of Past Karma is thus in keeping with science.

2. He did not believe in the inheritance of Past Karma.

3. How can he, having held to the view that birth is genetic, and whatever inheritance comes to the child, it comes through its parents?

4. Apart from logic there is more direct evidence on the point contained in a sutta called the Cula-Dukkha-Khanda-Sutta which contains a dialogue between the Buddha and the Jains.

5. In this dialogue this is what the Buddha says: "Niganthas, you have done evil in the past; extirpate it by these severe austerities. Every present restraint on body, speech, and mind will hereafter undo the evil doings of the past. Hence, by expelling through penance all past misdeeds, and by not committing fresh misdeeds, the future becomes cleared; with the future cleared, the past is wiped out; with the past wiped out, ill is no more; with ill no more, (painful) feelings are no more; and with painful feelings now no more, all will be outworn. This teaching commends and approves itself to us, and we rejoice in it."

6. Thereupon, I said to those Niganthas, "Do you know, reverend sirs, whether you had an existence before this or you were not non-existent?"

7. "No, Sir."

8. "Do you know that, in a former existence, you were guilty, and not guiltless, of misdeeds?"

9. "No."

10. "Do you know that (in that former existence) you were guilty, and not guiltless, of this or that specific misdeed?"

11. "No."

12. Secondly the Buddha asserts that the status of a man may be governed not so much by heredity as by his environment.

13. In the Devadaha-Sutta, this is what the Buddha says: "Some recluses and Brahmins there are who affirm and hold the view that, whatsoever the individual experiences--be it [=they] pleasant or unpleasant or neither--all comes from former actions. Hence, by expiation and purge of former misdeeds, and by not committing fresh misdeeds, nothing accrues for the future; the misdeeds die away; as misdeeds die away, ill dies away; as ill dies away, feelings die away; and as feelings die away, all will wear out and pass. This is what the Niganthas affirm.

14. "If it is because of their birth's environment that creatures experience pleasure and pain, the Niganthas are blameworthy, and they are also blameworthy, if environment is not the cause."

15. Now these statements of the Buddha are very relevant. How could the Buddha throw doubt on past karma, if he believed in it? How could the Buddha maintain [that] pain and pleasure in [the] present life being [=is] due to environment, if he believed that it was due to past karma?

16. The doctrine of past karma is a purely Brahminic doctrine. Past karma taking effect in [the] present life is quite consistent with the Brahminic doctrine of soul, the effect of karma on soul. But it is quite inconsistent with the Buddhist doctrine of non-soul.

17. It has been bodily introduced into Buddhism by someone who wanted to make Buddhism akin to Hinduism, or who did not know what the Buddhist doctrine was.

18. This is one reason why it must be held that the Buddha could not have preached such a doctrine.

19. There is another and a more general reason why it must be held that the Buddha could not have preached such a doctrine.

20. The basis of the Hindu doctrine of past karma as the regulator of future life is an iniquitous doctrine. What could have been the purpose of inventing such a doctrine?

21. The only purpose one can think of is to enable the state or the society to escape responsibility for the condition of the poor and the lowly.

22. Otherwise, such an inhuman and absurd doctrine could never have been invented.

23. It is impossible to imagine that the Buddha, who was known as the Maha Karunika, could have supported such a doctrine.

SECTION THREE--AHIMSA

§ 1. The different ways in which it was interpreted and followed

1. Ahimsa, or non-killing, forms a very important part of the Buddha's teachings.

2. It is intimately connected with Karuna and Maitri.

3. The question has, however, been raised whether His Ahimsa was absolute in its obligation, or only relative. Was it only a principle? Or was it a rule?

4. People who accept the Buddha's teachings find it difficult to accept Ahimsa as an absolute obligation. They say that such a definition of Ahimsa involves the sacrifice of good for evil, the sacrifice of virtue for vice.

5. This question requires to be clarified. There is no subject which is a matter of greater confusion than this subject of Ahimsa.

6. How have the people of Buddhist countries understood and practised Ahimsa?

7. This is an important question which must be taken into account.

8. The monks of Ceylon fought against, and asked the people of Ceylon to fight against, the foreign invaders.

9. On the other hand the monks of Burma refused to fight against the foreign invaders, and asked the Burmese people not to fight.

10. The Burmese people eat eggs but not fish.

11. This is how Ahimsa is understood and followed.

12. Recently the German Buddhist Association passed a resolution by which they accepted all the Panch Silas except the first, which deals with Ahimsa.

13. This is the position about the Doctrine of Ahimsa.

§ 2. True Meaning of Ahimsa

1. What does Ahimsa mean?

2. The Buddha has nowhere given any definition of Ahimsa. In fact he has very seldom, if at all, referred to the subject in specific terms.

3. One has, therefore to spell out his intention from circumstantial evidence.

4. The first circumstantial evidence on the point is that the Buddha had no objection to eating meat, if it was offered to him as part of his alms.

5. The monk can eat meat offered to him, provided he was not a party to the killing of it.

6. He resisted the opposition of Devadatta, who insisted that the monks should be prohibited from eating meat given to them by way of alms.

7. The next piece of evidence on the point is that he was only opposed to the killing of animals in yajna (sacrifice). This he has himself said.

8. Ahimsa Permo Dharma is an extreme Doctrine. It is a Jain Doctrine. It is not a Buddhist Doctrine.

9. There is another piece of evidence which is more direct than circumstantial, which almost amounts to a definition of Ahimsa. He has said: "Love all, so that you may not wish to kill any." This is a positive way of stating the principle of Ahimsa.

10. From this it appears that the doctrine of Ahimsa does not say "Kill not." It says, "Love all."

11. In the light of these statements, it is quite easy to have a clear understanding of what the Buddha meant by Ahimsa.

12. It is quite clear that Buddha meant to make a distinction between will to kill and need to kill.

13. He did not ban killing where there was need to kill.

14. What he banned was killing where there was nothing but the will to kill.

15. So understood, there is no confusion in the Buddhist doctrine of Ahimsa.

16. It is a perfectly sound or moral doctrine which everyone must respect.

17. No doubt he leaves it to every individual to decide whether the need to kill is there. But with whom else could it be left? Man has Pradnya, and he must use it.

18. A moral man may be trusted to draw the line at the right point.

19. Brahminism has in it the will to kill.

20. Jainism has in it the will never to kill.

21. The Buddha's Ahimsa is quite in keeping with his middle path.

22. To put it differently, the Buddha made a distinction between Principle and Rule. He did not make Ahimsa a matter of Rule. He enunciated it as a matter of Principle or way of life.

23. In this he no doubt acted very wisely.

24. A principle leaves you freedom to act. A rule does not. Rule either breaks you, or you break the rule.

SECTION FOUR--TRANSMIGRATION

§ 1. Migration of soul from one body to another (Transmigration)

1. The Blessed Lord preached that there was rebirth. But the Blessed Lord also preached that there was no transmigration.

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

3. How can there be rebirth unless there is transmigration? asked the critics.

4. There is here a case of rebirth without transmigration, they said. Can this be?

5. There is no contradiction. There can be rebirth, although there is no transmigration.

6. This has been well explained by Nagasena in his replies to the questions of King Milinda.

7. Milinda, King of Bactria, asked Nagasena, "Did the Buddha believe in Rebirth (Transmigration)?"

8. His reply was "Yes."

9. "Is this not a contradiction?"

10. Nagasena replied, "No."

11. "Can there be rebirth without a soul?"

12. Nagasena said, "Of course, yes, there can be."

13. "Explain how it can be."

14. The king said, "Where there is no transmigration, Nagasena, can there be rebirth?"

15. "Yes, there can."

16. "But how can that be? Give me an illustration."

17. "Suppose a man, O king, were to light a lamp from another lamp--can it be said that the one transmigrates from, or to, the other?"

18. "Certainly not."

19. "Just so, great king, is rebirth without transmigration."

20. "Give me a further illustration."

21. "Do you recollect, great king, having learnt, when you were a boy, some verse or other from your teacher?"

22. "Yes. I recollect that."

23. "Well then, did that verse transmigrate from your teacher?"

24. "Certainly not."

25. "Just so, great king, is rebirth without transmigration."

26. "Very good, Nagasena!"

27. The king said, "Is there such a thing, Nagasena, as the soul?"

28. "In the highest sense, O king, there is no such thing."

29. "Very good, Nagasena!"

§ 2. Causes of Misunderstandng

1. What the Buddha preached was heard by his audience, which largely consisted of the Bhikkus.

2. It is the Bhikkus who reported to the people at large what the Buddha had said on any particular matter.

3. The art of writing had not yet developed. The Bhikkus had therefore to memorise what they had heard. Not every Bhikku cared to memorise what he heard. But there were some that had made it their profession to memorise. They were called Bhanakas.

4. The Buddhist canonical literature is as vast as [an] ocean. To memorise all this was indeed a great feat.

5. In reporting the Buddha, it has often been found that he has been misreported.

6. Many cases of misreporting had been brought to the knowledge of the Buddha while he was alive.

7. Reference may be made by way of illustration to five such cases. One is mentioned in the Alagaddupama Sutta and the other in the Maha-Kamma-Vibhanga Sutta, a third in the Kannakatthala Sutta, [a] fourth in the Maha-Tanha-Sankhya Sutta, and[a] fifth in the Jivaka Sutta.

8. There were perhaps many more such cases of misreporting. For we find that even the Bhikkus going [=went] to the Buddha, asking him to tell them what they should do in such contingencies.

9. The cases of misreporting are common with regard to karma and rebirth.

10. These doctrines have also a place in the Brahminic religion; consequently, it was easy for the Bhanakas to incorporate the Brahminic tenets into the Buddhist Religion.

11. One has therefore to be very careful in accepting what is said in the Buddhist canonical literature as being the word of the Buddha.

12. There is, however, one test which is available.

13. If there is anything which could be said with confidence it is: He was nothing if not rational, if not logical. Anything therefore which is rational and logical, other things being equal, may be taken to be the word of the Buddha.

14. The second thing is that the Buddha never cared to enter into a discussion which was not profitable for man's welfare. Therefore anything attributed to the Buddha which did not relate to man's welfare cannot be accepted to be the word. of the Buddha.

15. There is a third test. It is that the Buddha divided all matters into two classes: those about which he was certain, and those about which he was not certain. On matters which fell into class I, he has stated his views definitely and conclusively. On matters which fell into class II, he has expressed his views, but they are only tentative views.

16. In discussing the three questions about which there is doubt and difference, it is necessary to bear these tests in mind, before deciding what the view of the Buddha was thereon.

PART III: THE BUDDHIST WAY OF LIFE

§ 1. On Good, Evil, and Sin

1. Do good. Be no party to evil. Commit no sin.

2. This is the Buddhist way of life.

3. If a man should do that which is good, let him do it again and again, let him turn the desires of his heart thereto. Happy is the heaping of good.

4. Think not casually of the good, saying, "it will not come to me." Drop by drop is the water pot filled. By little added to little does good grow.

5. But well done is that deed which brings one no regrets, the fruit whereof is received with delight and satisfaction.

6. Well done is the deed which, done, brings no regrets, the fruit whereof is received with delight and satisfaction.

7. If a man does what is good, let him do it again; let him delight in it; the accumulation of good is delightful.

8. Even a good man sees evil days, so long as his good deed does not ripen; but when his good deed ripens, then does the good man see good things.

9. Let no man think lightly of good, saying in his heart, "it will not come right unto me." Even by the falling of water drops a water-pot is filled; the wise man becomes full of good, even if he gathers it little by little.

10. Far surpassing the fragrance of sandal or incense or lotus or jasmine, is the fragrance of virtue.

11. Faint is this fragrance of incense and sandal, but the fragrance of virtue ascends to the highest place.

12. Treat not lightly of evil, saying, "it will not come to me." Drop by drop is the water pot filled. By little added to little evil accumulates.

13. It is not well to do a deed which, done, brings regrets, the fruit whereof is received with tears and lamentations.

14. If a man speaks or acts evil of mind, suffering follows him, close as the wheel the hoof of the beast that draws the cart.

15. Follow not after things evil. Dwell not in negligence. Cherish not false ideas.

16. Hasten towards the excellent, suppress all evil thoughts. Whoso is backward in doing good, his mind delights in evil.

17. It is not well to do that deed which, done, brings regrets, the fruit whereof is received with tears and lamentations.

18. Even an evil-doer sees happiness, so long as his evil deed does not ripen; but when his evil deed ripens, then does the evil-doer see evil.

19. Let no man think lightly of evil, saying in his heart, "it will not come right unto me." Even by the filling of water drops a water-pot is filled; the fool becomes full of evil, even if he gathers it little by little.

20. A man should hasten towards the good, and should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil.

21. If a man commits a sin, let him not do it again, let him not delight in sin; the accumulation of evil is painful.

22. Follow the law of virtue; do not follow that of sin. The virtuous rests in bliss in this world.

23. From lust is born sorrow, from lust is born fear. To him who is wholly free from lust, there is neither sorrow nor fear.

24. Hunger is the worst of diseases (component), existence the worst of distress. This knowing, in accordance with truth and fact, Nibbana becomes the highest happiness.

25. The evil done by oneself, self-begotten, self-bred, crushes the doer, as a diamond breaks even a precious stone.

26. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.

27. Bad deeds, and deeds hurtful to ourselves, are easy to do; difficult to do, what is beneficial and good.

§ 2. On Craving and Lust

1. Do not be possessed by Craving, nor by Lust.

2. This is the Buddhist way of life.

3. Not in a rain of riches is satisfaction of desire to be found. "Unsatisfying, grievous are desires"--so the wise man well knows.

4. Even in the pleasures of the heaven-worlds he takes no delight; his delight is in the ending of craving; he is the disciple of the Supremely Awakened One, the Buddha.

5. From craving is born sorrow, from craving is born fear. To him who is wholly free from craving, there is neither sorrow nor fear.

6. From craving is born sorrow, from craving is born fear. To him who is wholly free from craving, there is neither sorrow nor fear.

7. He who gives himself to vanity, forgetting (the real aim of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.

8. Let no man have attachment to anything; loss of it gives pain. Those who love nothing, and hate nothing, have no fetters.

9. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.

10. From attachment comes grief, from attachment comes fear; he who is free from attachment knows neither grief nor fear.

11. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.

12. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

13. He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business--him the world will hold dear.

14. Kinsmen, friends, and lovers salute a man who has been long away, and returns safe from afar.

15. In like manner his good works receive him who has done good, and has gone from this world, as kinsmen receive a friend on his return.

§ 3. On Hurt and Ill-will

1. Cause no hurt; cherish no ill-will.

2. This is the Buddhist Way of Life.

3. Is there in all the world a man so blameless that he gives no occasion for reproach, as a spirited horse gives no occasion for the stroke of the lash?

4. By confidence, by virtue, by energy, by meditation, by investigation into the Truth, by perfection in knowledge and conduct, by recollectedness, leave ye this great suffering behind.

5. The most excellent of ascetic practices is the practice of forbearance, of long sufferin ; most excellent of all is Nibbana"--so says the Buddha. He is no ascetic who does hurt to others; he is no disciple who works another's woe.

6. To speak no ill, to do no harm, to practise restraint in conformity with the discipline, this is the counsel of the Buddha.

7. Kill [not], nor cause slaughter.

8. He who, seeking his own happiness, does not punish or kill beings who also long for happiness, will find happiness.

9. If, like a shattered, metal plate (gong), thou utter nothing, then thou has reached Nibbana; anger is not known to thee.

10. He who inflicts pain on [an] innocent and harmless person, will soon come to grief.

11. He who, dressed in fine apparel of tranquillity, is quiet, subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is an ascetic (Samana), a friar (Bhikku).

12. Is there in this world any man so restrained by shame that he does not provoke reproof, as a noble horse the whip?

13. If a man offend a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.

§4. On Anger and Enmity

1. Cherish no anger. Forget your enmities. Win your enemies by love.

2. This is the Buddhist Way of Life..

3. The fire of anger should be stilled.

4. One who harbours the thought: "He reviled me, maltreated me, overpowered me, robbed me"--in him anger is never stilled.

5. He who harbours not such a thought, in him anger is stilled.

6. Enemy works evil to enemy, hater to hater, but whose is the evil?

7. Let a man overcome anger by love; let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth.

8. Speak the truth, do not yield to anger; give, if thou art asked for little.

9. Let a man leave anger, let him forsake pride, let him overcome all bondag ; no sufferings befall the man who is not attached to name and form, and who calls nothing his own.

10. He who holds back rising anger like a rolling chariot, him I call a real driver; other people are but holding the reins.

11. Conquest begets enmity; the conquered lie down in distress. The tranquillised lies down in happiness, dismissing alike victory and defeat.

12. There is no fire like lust, no ill-fortune like hatred. There is no misery like the constituents of existence, no happiness higher than the Peace of Nibbana.

13. For hatred does not cease by hatred at any time: hatred ceases by love. This is an old rule.

§ 5. On Man, Mind, and Impurities

1. Man is what his mind makes him.

2. The training of the mind to seek the good, is the first step in the path of Righteousness.

3. This is the main teaching in the Buddhist Way of Life.

4. In everything the primal element is mind. Mind is pre-eminent.

5. If a man speaks or does evil, suffering follows him, close as the wheel of [=to] the hoof of the beast that draws the cart.

6. If a man speaks or acts from uprightness of mind, happiness follows him, close like his never-departing shadow.

7. This fickle, unsteady mind, difficult to guard, difficult to guide--the wise man makes it straight, as the fletcher makes straight the arrow.

8. As quivers and throbs the water-dwelling fish, when thrown up out of the water on to the land, so quivers and throbs the mind forsaking the realm of Mara.

9. Hard to control, unstable is this mind, ever in quest of delight. Good is it to subdue the mind. A mind subdued brings happiness.

10. Make thyself an island, work hard; when thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect.

11. Let a wise man blow off the impurities of himself, as a smith blows off the impurities of silver, one by one, little by little, and from time to time.

12. As the impurity which springs from the iron, when it springs from it, destroys it; thus to [=do] a transgressor's own works, lead him to the evil path.

13. But there is a taint worse than all taints. Ignorance is the greatest taint. O mendicants! throw off that taint, and become taintless.

14. Life is easy to live for a man who is without shame--a crow here, a mischief maker, an insulting, bold, and wretched fellow.

15. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless, and intelligent.

16. He who destroys life, who speaks untruth, who in the world takes what is not given him, who goes to another man's wife.

17. And the man who gives himself to drinking intoxicating liquors--he, even in this world, digs up [=digs] his own grave.

18. O man, know this: that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time.

19. The world gives according to its faith or according to its pleasure; if a man frets about the food and the drink given to others, he will find no rest either by day or by night.

20. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.

21. There is no fire like passion, there is no torrent like greed.

22. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour's faults like chaff, but his own faults he hides, as a cheat hides the bad dice from the player.

23. If a man looks after [=looks for] the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.

24. Refrain from all evil; cultivate the good; cleanse your own thoughts; this is the teaching of the Buddha.

§ 6. On Self and Self-Conquest

1. If one has self, let him practise self-conquest.

2. This is the Buddhist Way of Life.

3. Self is the lord of self-- who else could be the lord? With self well subdued, a man finds a lord such as few can find.

4. The foolish man who scorns the rule of the venerable (arahat), of the elect (ariya), of the virtuous, and follows a false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.

5. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified. The pure and the impure (stand and fall) by themselves, no one can purify another.

6. He who loves looking for pleasures only, his senses uncontrolled, immoderate in his food, idle and weak, will certainly be overthrown by his own overdoing, as the wind throws down a weak tree.

7. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, he will not be overthrown any more than the wind throws down a rocky mountain.

8. If to himself a man is dear, let him keep close watch upon himself.

9. First establish thyself in the right; then thou mayest counsel others. Let not the wise man give occasion for reproach.

10. Oneself, they say, is hard to control. If one shapes oneself according as one counsels others, thus well controlled, one will have control over others.

11. A man pays in himself for the evil he has done, and in himself is purified. The good and evil are purified severally, no one purifies another.

12. Though one should conquer in battle thousands and thousands of men, who shall conquer himself, he is the greatest of warriors.

13. First establish thyself in the right, then thou mayest counsel others. Let not the wise man give occasion for reproach.

14. If one shapes oneself according as one counsels others, thus well controlled, one will have control over others. Oneself, they say, is hard to control.

15. Verily oneself is the guardian of oneself. What other guardian should there be? Guarded by oneself, one gets a guardian the like of which is not likely gotten.

16. If to himself a man is dear, let him keep close watch upon himself.

17. A man pays in himself for the evil he has done, and in himself is purified. The good and evil are purified severally, no one purifies another.

18. Verily oneself is the guardian of oneself; what other guardian should there be? Guarded by oneself, one gets a guardian the like of which is not easily gotten.

§ 7. On Wisdom, Justice, and Good Company

1. Be wise, be just, and choose good company.

2. This is the Buddhist Way of Life.

3. If you see a man who shows you what is to be avoided, who administers reproofs and is intelligent, follow that wise man as you would one who tells of hidden treasures; it will be better, not worse, for him who follows him.

4. Let him admonish, let him teach, let him forbid what is improper--he will be beloved of the good, by the bad he will be hated.

5. Do not have evil-doers for friends, do not have low people for friends; have virtuous people for friends, have for friends the best of men.

6. He who drinks in the Dhamma lives happily with a serene mind; the sage rejoices always in the Dhamma as preached by the elect.

7. Well-makers lead the water (wherever they like); fletchers bend the arro ; carpenters bend a log of wood; wise people fashion themselves.

8. As a solid rock is not shaken by the wind, the wise people falter not amidst blame and praise.

9. Wise people, after they have listened to the Dhamma, become serene, like a deep, smooth, and still lake.

10. Good men indeed walk (warily) under all circumstances; good men speak not out of a desire for sensual gratification; whether touched by happiness or sorrow, wise people never appear elated or depressed.

11. It is sweet as honey, so thinks the fool, while as yet the evil has not ripened. But when the evil ripens, the fool comes to grief.

12. A fool does not know when he commits his evil deeds; but a wicked man burns by his own deeds, as if burnt by fire.

13. Long is the night to him who is awak ; long is a mile to him who is tired; long is life to the foolish who do not know the true Dhamma.

14. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool.

15. "These sons belong to me, and this wealth belongs to me"-- with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?

16. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.

17. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup.

18. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.

19. Fools of poor understanding have themselves for their greatest enemies, for they do evil deeds which bear bitter fruits.

20. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face.

21. Know, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully.

22. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief.

23. And when the evil deed, after it has become known, turns to sorrow for the fool, then it destroys his bright lot; nay, it cleaves his head.

24. Let the fool wish for a false reputation, for precedence among the Bhikkus, for lordships in the convents, for worship among other people.

25. A man is not an elder because his head is grey; his age may be ripe, but he is called "old-and-vain."

26. He in whom there is truth, virtue, pity, restraint, moderation, he who is free from impurity and is wise, he is called an elder.

27. An envious, stingy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.

28. He in whom all this is destroyed, and taken out with the very root; he when freed from hatred, and wise, is called respectable.

29. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and guides others, not by violence, but by the same Dhamma, being a guardian of the Dhamma and intelligent, he is called just.

30. A man is not learned simply because he talks muc ; he who is patient, free from hatred and fear, is called learned.

31. A man is not a supporter of the Dhamma because he talks much; even if a man has learnt little, but sees the Dhamma bodily, he is supporter of the Dhamma, a man who never neglects the Dhamma.

32. If a man find a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.

33. If a man finds no prudent companion to walk with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind, like an elephant in the forest.

34. It is better to live alone, there is no companionship with a fool ; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.

35. If the occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.

36. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana.

37. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.

38. He who walks in the company of fools suffers a long way; company with fools, as with an enemy, is always painful; company with the wise is pleasure, like meeting with kinsfolk.

39. Therefore, one ought to follow the wise, the intelligent, the learned, the much-enduring, the dutiful, the elect; one ought to follow such a good and wise man, as the moon follows the path of the stars.

40. Follow not after vanity, nor after the enjoyment of love and lust. He who is earnest obtains ample joy.

41. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools,;free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon them that stand upon the plain

42. Earnest among the thoughtless, awake among the sleepers, the wise man advances like a richer [=racer?], leaving behind the hack.

§ 8. On Thoughtfulness and Mindfulness

1. In everything be thoughtful; in everything be mindful; in all things be earnest and bold.

2. This is the Buddhist Way of Life.

3. All that we are is the result of what we have thought; it is founded on our thoughts, it is made up of your thoughts. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him. Therefore pure thoughts are important.

4. Be not thoughtless, watch your thought! Draw yourself out of the evil way, like an elephant sunk in mud.

5. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush whenever they list; thoughts well-guarded bring happiness.

6. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

7. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

8. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the Elder who holds the hook holds the furious elephant.

9. It is good to tame the mind, which is difficult to hold in and tightly, rushing wherever it listeth; a tamed mind brings happiness.

10. Those who bridle their mind which travels far, will be free from the bonds of temptation.

11. If a man's faith is unsteady, if he does not know the true Dhamma, if his peace of mind is troubled, his knowledge will never be perfect.

12. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly directed mind will do him greater mischief.

13. Not a mother, not a father will do so much, nor any other relatives. as a well directed mind will do [for] us.

§9. On Vigilance, Earnestness, and Boldness

1. When, vigilant, the wise man puts from him negligence, ascending the tower of wisdom he looks down, free from sorrow, upon the sorrow-laden race of mankind. As from a mountain top, the wise man looks upon the fools in the valley.

2. Vigilant among the negligent, awake among those asleep, as a fleet courser leaves behind a sorry nag, so go the wise.

3. Give not yourselves unto negligence. Have naught to do with the lust of the flesh. The vigilant is given to meditation.

4. Earnestness leads to where death is not; heedlessness is the way to death. Those who continue in earnestness do not die, but the heedless are as if already dead.

5. Fall not away from your purpose for the sake of another, however great this latter may be. When once you have seen your goal, hold it firm and fast.

6. Be watchful! Have done with indolence! Travel the True Path! Whoso walks thereon, happy he lives in the world.

7. Idleness is a disgrace; constant sloth is defilement. By strenuous striving and with the help of insight, you should pull out the poisoned arrow of indolence.

8. Give not yourselves unto negligence. Have not to do with the lust of the flesh. The vigilant, the given to meditation--these attain an overflowing happiness.

9. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself and lives according to Dhamma, his glory will increase.

§ 10. On Sorrow and Happiness; On Charity and Kindness

1. Poverty gives rise to sorrow.

2. But removal of poverty does not necessarily give rise to happiness.

3. Not [a] high standard of living, but a high standard of culture, is what gives happiness.

4. This is the Buddhist Way of Life.

5. Hunger is the worst of diseases.

6. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nibbana the highest happiness.

7. We must learn to live happily indeed, not hating those who hate us !

8. We must learn to live happily indeed, free from ailments among the ailing men.

9. We must learn to live happily indeed, free from greed among the greedy.

10. Mankind is ruined by passion, just as fields are damaged by weeds. Therefore charity done to the passionless brings great reward.

11. Mankind is damaged by vanity, just as fields are damaged by weeds. Therefore charity done to those who are free from vanity brings great reward.

12. Mankind is ruined by lust, just as fields are damaged by weeds. Therefore charity done to those who are free from lust brings great reward.

13. Charity to Dhamma exceeds all gifts. The sweetness of the Dhamma exceeds the Dhamma. The delight in the Dhamma exceeds all delights.

14. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat--he, the contented, is happy.

15. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than the rest.

16. Fix not your gaze upon the ill-words and ill-deeds of others, upon what others do or leave undone. Look rather at what [you] by yourself have done or left undone.

17. Hard always is life for the modest, the seeker after purity, the detached, the retiring, the cleanly of life, the discerning.

18. Is there in the world a man so blameless that he gives no occasion for reproach, as a spirited horse gives no occasion for the stroke of the lash? Like a spirited horse that needs not the lash, be fiery, be fleet.

19. Do not speak harshly to anybody: those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.

20. Liberty, courtesy, good-will and unselfishness--these are to the world what the linch-pin [is] to the chariot.

21. This is the Buddhist Way of Life.

§ 11. On Hypocrisy

1. Let not anyone speak falsely. Let not anyone lead another to speak falsely, nor yet approve of the action of one who speaks falsely. Let every kind of lying and false speech be put away from among you.

2. As the Perfect One speaks, so He acts. As the Perfect One acts, so He speaks. And because He speaks as He Acts and acts as He speaks, therefore is He called the Perfect One.

3. This is the Buddhist Way of Life.

§ 12. On Following the Right Way

1. Choose the Right Way. Depart not from it.

2. There are many paths; not all lead to the Right Way.

3. The Right Path is for the happiness not of the few but of all.

4. It must be good at the beginning, good in the middle, and good at the end.

5. To follow the right way is to lead the Buddhist Way of Life.

6. The best way is the eightfold way; the best of truths the four words; the best of virtues passionlessness; the best of men he who has eyes to see.

7. This is the way, there is no other that leads to the purifying of intelligence. Go on this path.

8. If you go on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh).

9. You yourself must make an effort. The Tathagatas are only preachers.

10. "All created things perish"; he who knows and sees this becomes passive in pain.

11. "All forms are unreal"; he who knows and sees this becomes passive in pain.

12. He who does not rouse himself when it is time to rise; who, though young and strong, is full of sloth; whose will and thought are weak; that lazy and idle man never finds the way to knowledge.

13. Watching his speech, well restrained in mind, let a man never commit any wrong with his body ! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.

14. Through real knowledge is gotten, through lack of real knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow.

15. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by the Sugata.

16. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine!

17. Rouse thyself! Do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world.

18. He who formerly was reckless, and afterwards became sober, brightens up this world, like the moon when freed from clouds.

19. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.

20. If a man has transgressed the one law, and speaks lies, there is no evil he will not do.

21. Those who are ever watchful, who study day and night, and who strive after Nirvana, their passions will come to an end.

22. This is an old saying: "They blame him who sits silent, they blame him who speaks much, they also blame him who says little"; there is no one on earth who is not blamed.

23. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.

24. Beware of the anger of the tongue, and control thy tongue. Leave the sins of the mind, and practise virtue with thy mind.

25. Earnestness is the path of Nirvana, thoughtlessness the path of death. Those who are in earnest do not die, those who are thoughtless are as if dead already.

§ 13. Mix not True Dhamma with False Dhamma

1. Those who mistake false for true and true for false, there abides wrong-mindedness--they arrive not at the truth.

2. Those who know true as true and false as false, there abides right-mindedness--these arrive at the truth.

3. As rain gets into an ill-thatched house, so craving gets into an ill-trained mind.

4. As rain gets not into a well-thatched house, so craving gets not into a well-trained mind.

5. Arise! Be not negligent! Walk the Good Way of the Teaching! Who walks in the way of the teaching, happy is he in this and in all worlds.

6. Walk the Good Way of the teaching; walk not in ways that are evil. Who walks in the way of the teaching, happy he lives in this and in all worlds.

PART IV: HIS SERMONS

SECTION ONE--SERMONS FOR HOUSEHOLDERS

§ 1. The Happy Householder

1. Once Anathapindika came to where the Exalted One was, made obeisance to the Exalted One, and took a seat at one side.

2. Anathapindika was anxious to know wherein lay the happiness of a householder.

3. Accordingly Anathapindika asked the Lord to explain to him the secret of the householder's happiness.

4. The Lord said, first is the happiness of possession. A householder is possessed of wealth, justly and righteously acquired by great industry, amassed by strength of the arm, and earned by sweat (of the brow). At the thought "I am possessed of wealth justly gained" he gains happiness.

5. Second is the happiness of enjoyment. A householder is possessed of wealth justly and righteously acquired by great industry amassed by strength of the arm, and earned by sweat (of the brow), enjoys his wealth, and performs acts of merit. Thus at the thought "I am doing meritorious deeds with my wealth which was justly gained" and so forth, he gains happiness.

6. Third is the happiness of freedom from debt. A householder owes no one any debt great or small, thus he gains happiness; thus he at the thought of "I owe no man anything" and so forth, gains happiness.

7. Fourth is the happiness of blamelessness. A householder who is endowed with blameless action of body, blameless speech, and blameless thinking, gains happiness of blamelessness.

8. Verily, Anathapindika, these four kinds of happiness are constantly obtainable by the householder, if he strives for them.

§ 2. [A] Daughter may be better than a Son

. When the Exalted One was once at Shravasti, the king of the Kosalas, Pasendi, had come to visit him.

2. While the king was engaged in a conversation with the Blessed Lord, a messenger from the Palace arrived and, approaching the king, announced to his private ear that Queen Mallika had given birth to a daughter.

3. The king appeared very sad and depressed. The Blessed Lord asked the king the reason of his sadness.

4. The king replied that he had just received the sad news that Queen Mallika had given birth to a daughter.

5. Thereupon the Exalted One, discerning the matter said: "A woman child, O lord of men, may prove even a better offspring than a male. For she may grow up wise and virtuous, her husband's mother reverencing true wife, a daughter.

6. The boy that she may bear may do great deeds and rule great realms; yea, such a son of a noble wife becomes his country's guide."

§ 3. Husband and Wife

1. At one time, the Exalted One had entered the high road between Madhura and Neranja. Also many householders and their wives had joined the high road between Madhura and Neranja.

2. Then the Exalted One, having left the road, took a seat under a certain tree, and these householders and their wives saw the Exalted One seated under it.

3. So seeing, they came to where the Exalted One was. Having come, they made obeisance to the Exalted One and sat at one side, and asked the Blessed One the right relations between the husband and wife. To the householders and their wives so seated, the Exalted One spake thus:

4. "Householders, there are four ways for a husband and wife, of living together. A vile man lives with a vile woman, a vile man lives with a goddess, a god lives with a vile woman and a god lives with a goddess.

5. "Householders! A husband kills, steals, commits impurity, lies and indulges in fermented liquor; is wicked and sinful; with his heart possessed by avarice he lives the life of a householder, and abuses and reviles virtuous people. Also his wife kills, steals, commits impurity, lies, and indulges in fermented liquor; is wicked and sinful; with her heart possessed by avarice, she lives the life of the family, and abuses and reviles virtuous people. Thus indeed, householders, a vile man lives with a vile woman.

6. "Householders! A husband kills, steals, commits impurity, lies and indulges in fermented liquor; is wicked and sinful; with his heart possessed by avarice, he lives the life of a householder, and abuses and reviles virtuous people. But his wife abstains from killing, thieving, sexual impurity, lying, and indulgence in fermented liquor. His wife is virtuous and of good behaviour; with her heart freed from the taint of avarice she lives the family life, and abuses not, nor reviles, virtuous people. Thus indeed, house-holders, a vile man lives with a goddess.

7. "Householders! A husband abstains from killing, thieving, impurity, lying and indulgence in fermented liquor; is virtuous and of good behaviour; with his mind freed from the stains of avarice, he lives the family life and abuses not, nor reviles, virtuous people. But his wife kills, steals, commits impurity, lies and indulges in fermented liquor, is wicked and sinful; with her heart possessed by avarice she lives the family life, and abuses and reviles virtuous people. Thus indeed, householders, a god lives with a vile woman.

8. "Householders! Herein, a husband and a wife both abstain from killing, thieving, impurity, lying, and indulgence in fermented liquor; are virtuous and of good behaviour; with mind freed from taints of avarice they live the family life and abuse not, nor revile, virtuous people. Thus indeed, householders, a god lives with a goddess.

9. "These, householders, are the four ways of living together."

SECTION TWO--SERMONS ON THE NEED FOR MAINTAINING CHARACTER

§ 1. What Constitutes the Downfall of Man

1. On one occasion, the Blessed One was dwelling in the monastery of Anathapindika, in the Jeta Grove, near Shravasti.

2. Now when the night was far spent, a certain Deva, whose splendour illuminated the whole Jeta Grove, came to the presence of the Blessed One and, drawing near, respectfully saluted him and stood at one side. Standing thus, he addressed the Blessed One in verse:

3. "Having come to interrogate the Blessed One, I ask thee, O Gautama, about the falling man. Pray, tell me the cause of one's downfall." The Blessed One consented to explain the causes of man's downfall.

4. "Easily known is the progressive one, easily known is the declining one. A lover of the Dhamma is the progressive one, a hater of the Dhamma is the declining one.

5. "The vicious are dear to him, in the virtuous he finds nothing pleasing; he favours the creeds of the vicious--this is the second cause of one's downfall.

6. "The man who is drowsy, fond of society, not industrious, indolent, and who manifests anger--this is the third cause of one's downfall.

7. "Whosoever, being rich, does. not support his aged mother and father, who have passed their youth--this is the fourth cause of one's downfall.

8. "He who, by falsehood, deceives a Brahmana or an ascetic or any other medicant--this is the fifth cause of one's downfall.

9. "The man who owns much property, who has gold and food, but alone enjoys his delicacies--this is the sixth cause of one's downfall.

10. "The man who prides [=takes pride] in birth or wealth or clan, and despises his own kinsmen--this is the seventh cause of one's downfall.

11. "The man who is a debauchee, [a] drunkard, a gambler, who squanders whatever he possesses--this is the eighth cause of one's downfall.

12. "Not contented with one's own wives, if one is seen amongst courtesans and the wives of others--this is the ninth cause of one's downfall.

13. "He who places in authority an intemperate spend-thrift woman, or a man of similar nature--this is the eleventh cause of one's downfall.

14. "He who, of slender means but vast ambition, of warrior birth, aspires to sovereignty--this is the twelfth cause of one's downfall.

15. "Know these causes of downfall, ye noble Deva, and if ye succeed in overcoming them ye will be saved."

§2. The Wicked Man

1. The Blessed Lord, while he was on [a] journey, gave, as was his usual practice, the following discourse to the Bhikkhus who were accompanying him.

2. Addressing the Bhikkhus, the Lord said: "Do you know how to recognise a wicked man?" "No, Lord," replied the Bhikkhus.

3. "I will tell you the characteristics of a wicked man.

4. "There is a man who shows up the faults of another even when unasked, not to say [=not to speak of] when asked. Being indeed asked and plied with questions, he speaks ill of another without suppressing or concealing, but with full details. Brethren, such a man is a wicked man.

5. "There is a man who, being asked, does not point out the good qualities of another, not to say [=not to speak of] when unasked. Being indeed asked and plied with questions, he speaks well of another.

6. "There is a man who, being asked, does not disclose his own bad qualities, not to say [=not to speak of] when unasked. Being indeed asked and plied with questions, he points out his own bad qualities, but suppresses and conceals them and does not give full details. Brethren, such a man is a wicked man.

7. "Then again, brethren, there is a man who, even unasked, discloses his good qualities, not to say [=not to speak of] when asked. Brethren, being asked and plied with questions, be points out his own good qualities without suppressing or concealing them and giving full details. Brethren, such a man is a wicked man."

§ 3. The Best Man

1. The Blessed One, while he was on journey, gave, as was his practice, the following discourse to the Bhikkhus who were accompanying him:

2. Addressing the Bhikkhus, the Lord said: "There are four classes of persons, brethren, to be found in the world.

3. "He who has not striven for his own welfare, nor that of others; he who has striven for others' welfare, but not his own; he who has striven for his own welfare, but not others'; he who has striven for both his own welfare, and that of others.

4. "One who has striven neither for his own welfare nor for that of others is like a torch from a funeral pyre, lit at both ends, and in the middle smeared with dung. He kindles no fuel either in village or in forest. He is useless to the world. And he is useless to himself.

5. "One who has striven for the welfare of others at the cost of his own, is both excellent and eminent of the two.

6. "Then again, brethren, in the case of the person who has striven both for his own welfare and for that of others--of these four persons this is best and chief, topmost and highest and supreme."