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The Gospel of Buddha

Preface

  • Preface:
    by Paul Carus


    Introduction
  • Chapter 01:
    Rejoice
  • Chapter 02:
    Samsara and Nirvana
  • Chapter 03:
    Truth the Saviour


    Prince Siddhattha becomes Buddha
  • Chapter 04:
    The Bodhisatta's Birth
  • Chapter 05:
    The Ties of Life
  • Chapter 06:
    The Three Woes
  • Chapter 07:
    The Bodhisatta's Renunciation
  • Chapter 08:
    King Bimbisara
  • Chapter 09:
    The Bodhisatta's Search
  • Chapter 10:
    Uruvela, the Place of Mortification
  • Chapter 11:
    Mara, the Evil One
  • Chapter 12:
    Enlightenment
  • Chapter 13:
    The First Converts
  • Chapter 14:
    Brahma's Request


    The Foundation of the Kingdom of Righteousness
  • Chapter 15:
    Upaka
  • Chapter 16:
    The Sermon at Benares
  • Chapter 17:
    The Sangha
  • Chapter 18:
    Yasa, the Youth of Benares
  • Chapter 19:
    Kassapa
  • Chapter 20:
    The Sermon at Rajagaha
  • Chapter 21:
    The King's Gift
  • Chapter 22:
    Sariputta and Moggallana
  • Chapter 23:
    Anathapindika
  • Chapter 24:
    The Sermon on Charity
  • Chapter 25:
    Jetavana
  • Chapter 26:
    The Three Characteristics and the Uncreate
  • Chapter 27:
    The Buddha's Father
  • Chapter 28:
    Yasodhara
  • Chapter 29:
    Rahula


    Consolidation of the Buddha's religion
  • Chapter 30:
    Jivaka, the Physician
  • Chapter 31:
    The Buddha's Parents Attain Nirvana
  • Chapter 32:
    Women Admitted to the Sangha
  • Chapter 33:
    The Bhikkhus' Conduct Toward Women
  • Chapter 34:
    Visakha
  • Chapter 35:
    The Uposatha and Patimokkha
  • Chapter 36:
    The Schism
  • Chapter 37:
    The Re-establishment of Concord
  • Chapter 38:
    The Bhikkhus Rebuked
  • Chapter 39:
    Devadatta
  • Chapter 40:
    Name and Form
  • Chapter 41:
    The Goal
  • Chapter 42:
    Miracles Forbidden
  • Chapter 43:
    The Vanity of Worldliness
  • Chapter 44:
    Secrecy and Publicity
  • Chapter 45:
    The Annihilation of Suffering
  • Chapter 46:
    Avoiding the Ten Evils
  • Chapter 47:
    The Preacher's Mission


    The Teacher
  • Chapter 48:
    The Dhammapada
  • Chapter 49:
    The Two Brahmans
  • Chapter 50:
    Guard the Six Quarters
  • Chapter 51:
    Simha's Question Concerning Annihilation
  • Chapter 52:
    All Existence is Spiritual
  • Chapter 53:
    Identity and Non-Identity
  • Chapter 54:
    The Buddha Omnipresent
  • Chapter 55:
    One Essence, One Law, One Aim
  • Chapter 56:
    The Lesson Given to Rahula
  • Chapter 57:
    The Sermon on Abuse
  • Chapter 58:
    The Buddha Replies to the Deva
  • Chapter 59:
    Words of Instruction
  • Chapter 60:
    Amitabha
  • Chapter 61:
    The Teacher Unknown


    Parables and Stories
  • Chapter 62:
    Parables
  • Chapter 63:
    The Widow's Two Mites and the Parable of the Three Merchants
  • Chapter 64:
    The Man Born Blind
  • Chapter 65:
    The Lost Son
  • Chapter 66:
    The Giddy Fish
  • Chapter 67:
    The Cruel Crane Outwitted
  • Chapter 68:
    Four Kinds of Merit
  • Chapter 69:
    The Light of the World
  • Chapter 70:
    Luxurious Living
  • Chapter 71:
    The Communication of Bliss
  • Chapter 72:
    The Listless Fool
  • Chapter 73:
    Rescue in the Desert
  • Chapter 74:
    The Sower
  • Chapter 75:
    The Outcast
  • Chapter 76:
    The Woman at the Well
  • Chapter 77:
    The Peacemaker
  • Chapter 78:
    The Hungry Dog
  • Chapter 79:
    The Despot
  • Chapter 80:
    Vasavadatta
  • Chapter 81:
    The Marriage-Feast in Jambunada
  • Chapter 82:
    A Party in Search of a Thief
  • Chapter 83:
    In the Realm of Yamaraja
  • Chapter 84:
    The Mustard Seed
  • Chapter 85:
    Following the Master Over the Stream
  • Chapter 86:
    The Sick Bhikkhu
  • Chapter 87:
    The Patient Elephant


    The Last Days
  • Chapter 88:
    The Conditions of Welfare
  • Chapter 89:
    Sariputta's Faith
  • Chapter 90:
    Pataliputta
  • Chapter 91:
    The Mirror of Truth
  • Chapter 92:
    Ambapali
  • Chapter 93:
    The Buddha's Farewell Address
  • Chapter 94:
    The Buddha Announces His Death
  • Chapter 95:
    Chunda, the Smith
  • Chapter 96:
    Metteyya
  • Chapter 97:
    The Buddha's Final Entering into Nirvana


    Conclusion
  • Chapter 98:
    The Three Personalities of the Buddha
  • Chapter 99:
    The Purpose of Being
  • Chapter 100:
    The Praise of All the Buddhas


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    The Gospel of Buddha

    The Re-Establishment of Concord

    Whilst the dispute between the parties was not yet settled,
    the Blessed One left Kosambi, and wandering from place to place
    he came at last to Savatthi. [1]

    And in the absence of the Blessed One the quarrels grew worse,
    so that the lay devotees of Kosambi became annoyed and they said:
    "These quarrelsome monks are a great nuisance
    and will bring upon us misfortunes.
    Worried by their altercations the Blessed One is gone,
    and has selected another abode for his residence.
    Let us, therefore, neither salute the bhikkhus nor support them.
    They are not worthy of wearing yellow robes,
    and must either propitiate the Blessed One,
    or return to the world."
    [2]

    And the bhikkhus of Kosambi, when no longer honoured
    and no longer supported by the lay devotees,
    began to repent and said:
    "Let us go to the Blessed One
    and let him settle the question of our disagreement."
    [3]

    And both parties went to Savatthi to the Blessed One.
    And the venerable Sariputta, having heard of their arrival,
    addressed the Blessed One and said:
    "These contentious, disputatious, and quarrelsome bhikkhus of Kosambi,
    the authors of dissensions, have come to Savatthi.
    How am I to behave, O Lord, toward those bhikkhus."
    [4]

    "Do not reprove them, Sariputta," said the Blessed One,
    "for harsh words do not serve as a remedy
    and are pleasant to no one.
    Assign separate dwelling-places to each party
    and treat them with impartial justice.
    Listen with patience to both parties.
    He alone who weighs both sides is called muni.
    When both parties have presented their case,
    let the Sangha come to an agreement
    and declare the re-establishment of concord."
    [5]

    And Pajapati, the matron, asked the Blessed One for advice,
    and the Blessed One said:
    "Let both parties enjoy the gifts of lay members,
    be they robes or food, as they may need,
    and let no one receive any noticeable preference over any other."
    [6]

    And the venerable Upali, having approached the Blessed One,
    asked concerning the re-establishment of peace in the Sangha:
    "Would it be right, O Lord," said he,
    "that the Sangha, to avoid further disputations,
    should declare the restoration of concord
    without inquiring into the matter of the quarrel?"
    [7]

    And the Blessed One said: [8]

    "If the Sangha declares the re-establishment of concord
    without having inquired into the matter,
    the declaration is neither right nor lawful.
    [9]

    "There is two ways of re-establishing concord:
    one is in the letter,
    and the other is in the spirit and in the letter.
    [10]

    "If the Sangha declares the re-establishment of concord
    without having inquired into the matter,
    the peace is concluded in the letter only.
    But if the Sangha, having inquired into the matter
    and having gone to the bottom of it,
    decides to declare the re-establilshment of concord,
    the peace is concluded in the spirit and in the letter.
    [11]

    "The concord re-establishment in the spirit
    and in the letter is alone right and lawful."
    [12]

    And the Blessed One addressed the bhikkhus
    and told them the story of Prince Dighavu, the long-lived. He said: [13]

    "In former times, there lived at Benares a powerful king whose name was Brahmadatta of Kasi;
    and he went to war against Dighiti, the Long-suffering, a king of Kosala, for he thought,
    'The kingdom of Kosali is small and Dighiti will not be able to resist my armies.'
    [14]

    "And Dighiti, seeing that resistance was impossible
    against the great host of the king of Kasi, fled,
    leaving his little kingdom in the hands of Brahmadatta;
    and having wandered from place to place, he came at last to Benares,
    and lived there with his consort in a potter's dwelling outside the town.
    [15]

    "And the queen bore him a son and they called him Dighavu. [16]

    "When Dighavu had grown up,
    the king thought to himself:
    'King Brahmadatta has done us great harm,
    and he is fearing our revenge;
    he will seek to kill us.
    Should he find us he will slay all three of us.'
    And he sent his son away,
    and Dighavu having received a good education from his father,
    applied himself diligently to learn all arts, becoming very skilful and wise.
    [17]

    "At that time the barber of king Dighiti dwelt at Benares,
    and he saw the king, his former master,
    and, being of an avaricious nature, betrayed him to King Brahmadatta.
    [18]

    "When Brahmadatta, the king of Kasi, heard that the fugitive king of Kosala
    and his queen, unknown and in disguise, were living a quiet life in a potter's dwelling,
    he ordered them to be bound and executed;
    and the sheriff to whom the order was given seized king Dighiti
    and led him to the place of execution.
    [19]

    "While the captive king was being led through the streets of Benares
    he saw his son who had returned to visit his parents,
    and, careful not to betray the presence of his son,
    yet anxious to communicate to him his last advice, he cried:
    'O Dighavu, my son! Be not far-sighted, be not near-sighted,
    for not by hatred is hatred appeased;
    hatred is appeased by not-hatred only.'
    [20]

    "The king and queen of Kosala were executed,
    but Dighavu their son bought strong wine and made the guards drunk.
    When the night arrived he laid the bodies of his parents upon a funeral pyre
    and burned them with all honours and religious rites.
    [21]

    "When king Brahmadatta heard of it, he became afraid, for he thought,
    'Dighavu, the son of king Dighiti, is a wise youth
    and he will take revenge for the death of his parents.
    If he espies a favourable opportunity, he will assassinate me.'
    [22]

    "Young Dighavu went to the forest and wept to his heart's content.
    Then he wiped his tears and returned to Benares.
    Hearing that assistants were wanted in the royal elephants' stable,
    he offered his services and was engaged by the master of the elephants.
    [23]

    "And it happened that the king heard a sweet voice ringing through and night
    and singing to the lute a beautiful song that gladdened his heart.
    And having inquired among his attendants who the singer might be,
    was told that the master of the elephants had in his service
    a young man of great accomplishments, and beloved by all his comrades.
    They said, 'He is wont to sing to the lute,
    and he must have been the singer that gladdened the heart of the king.'
    [24]

    "And the king summoned the young man before him and,
    being much pleased with Dighavu, gave him employment in the royal castle.
    Observing how wisely the youth acted,
    how modest he was and yet punctilious in the performance of his work,
    the king very soon gave him a position of trust.
    [25]

    "Now it came to pass that the king went hunting
    and became separated from his retinue,
    young Dighavu alone remaining with him.
    And the king worn out from the hunt
    laid his head in the lap of young Dighavu and slept.
    [26]

    "And Dighavu thought:
    'People will forgive great wrongs which they have sufferd,
    but they will never be at ease about the wrongs which they themselves have done.
    They will persecute their victims to the bitter end.
    This king Brahmadatta has done us great injury;
    he robbed us of our kingdom and slew my father and my mother.
    He is now in my power.'
    Thinking thus he unsheathed his sword.
    [27]

    "Then Dighavu thought of the last words of his father,
    'Be not far-sighted, be not near-sighted.
    For not by hatred is hatred appeased.
    Hatred is appeased by not-hatred alone.'

    Thinking thus, he put his sword back into the sheath.
    [28] "The king became restless in his sleep
    and he awoke, and when the youth asked,
    'Why art thou frightened, O king?'
    He replied:
    'My sleep is always restless because I often dream
    that young Dighavu is coming upon me with his sword.
    While I lay here with my head in thy lap
    I dreamed the dreadful dream again;
    and I awoke full of terror and alarm.'
    [29]

    "Then the youth, laying his left hand upon the defenceless king's head
    and with his right hand drawing his sword, said:
    'I am Dighavu, the son of king Dighiti,
    whom thou hast robbed of his kingdom
    and slain together with his queen, my mother.
    I know that men overcome the hatred entertained for wrongs
    which they have suffered much more easily than for the wrongs which they have done,
    and so I cannot expect that thou wilt take pity on me;
    but now a chance for revenge has come to me.'
    [30]

    "The king seeing that he was at the mercy of young Dighavu raised his hands and said:
    'Grant me my life, my dear Dighavu, grant me my life.
    I shall be forever grateful to thee.'
    [31]

    "And Dighavu said without bitterness or ill-will:
    'How can I grant thee thy life, O king,
    since my life is endangered by thee.
    I do not mean to take they life.
    It is thou, O king, who must grant me my life.'
    [32]

    "And the king said:
    'Well, my dear Dighavu,
    then grant me my life,
    and I will grant thee thine.'
    [33]

    "Thus, king Brahmadatta of Kasi and young Dighavu granted each other's life
    and took each other's hand and swore an oath not to do any harm to each other.
    [34]

    "And king Brahmadatta of Kasi said to young Dighavu:
    'Why did thy father say to thee in the hour of his death:
    "Be not far-sighted, be not near-sighted,
    for hatred is not appeased by hatred.
    Hatred is appeased by not-hatred alone," -
    what did thy father mean by that?'
    [35]

    "The youth replied: 'When my father, O king,
    in the hour of his death said: "Be not far-sighted,"
    he meant, Let not thy hatred go far.
    And when my father said, "Be not near-sighted,"
    he meant, Be not hasty to fall out with thy friends.
    And when he said,
    "For not by hatred is hatred appeased;
    hatred is appeased by not-hatred,"
    he meant this:
    Thou hast killed my father and mother, O king,
    and if I should deprive thee of thy life,
    then thy partisans in turn would take away my life;
    my partisans again would deprive thine of their lives.
    Thus by hatred, hatred would not be appeased.
    But now, O king, thou hast granted me my life,
    and I have granted thee thine;
    thus by not-hatred hatred has been appeased.'
    [36]

    "Then king Brahmadatta of Kasi thought:
    'How wise is young Dighavu that he understands
    in its full extent the meaning of what his father spoke concisely.'
    And the king gave him back his father's kingdom
    and gave him his daughter in marriage."
    [37]

    Having finished the story, the Blessed One said:
    "Brethren, ye are my lawful sons in the faith,
    begotten by the words of my mouth.
    Children ought not to trample under foot
    the counsel given them by their father;
    do ye henceforth follow my admonitions."
    [38]

    Then the bhikkhus met in conference;
    they discussed their differences in mutual good will,
    and the concord of the Sangha was re-established. [39]

    End Chapter 37


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    The Gospel of Buddha
    The Gospel of Buddha
    Compiled from ancient records by Paul Carus, 1894

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