TableofContentsTitlePageCopyrightPageBOOKONE

ChapterOne-WalkingJusttoWalkChapterTwo-TendingWaterBuffaloesChapterThree-AnArmfulofKusaGrassChapterFour-TheWoundedSwanChapterFive-ABowlofMilkChapterSix-BeneathaRose-AppleTreeChapterSeven-WhiteElephantPrizeChapterEight-TheJewelledNecklaceChapterNine-ThePathofCompassionChapterTen-UnbornChildChapterEleven-MoonlightFluteChapterTwelve-KanthakaChapterThirteen-BeginningSpiritualPracticeChapterFourteen-CrossingtheGangaChapterFifteen-ForestAsceticChapterSixteen-WasYasodharaSleeping?ChapterSeventeen-PippalaLeafChapterEighteen-TheMorningStarHasRisenChapterNineteen-TangerineofMindfulnessChapterTwenty-TheDeerChapterTwenty-One-TheLotusPondChapterTwenty-Two-TurningtheWheelofDharmaChapterTwenty-Three-DharmaNectarChapterTwenty-Four-TakingRefugeChapterTwenty-Five-Music’sLoftyPeaksChapterTwenty-Six-WaterRises,TooChapterTwenty-Seven-AllDharmasAreonFire

ChapterTwenty-Eight-PalmForestChapterTwenty-Nine-DependentCo-ArisingBOOKTWO

ChapterThirty-BambooForestChapterThirty-One-IWillReturnintheSpringChapterThirty-Two-TheFingerIsNottheMoonChapterThirty-Three-BeautyThatDoesNotFadeChapterThirty-Four-ReunionChapterThirty-Five-EarlyMorningSunshineChapterThirty-Six-LotusVowChapterThirty-Seven-ANewFaithChapterThirty-Eight-O,Happiness!ChapterThirty-Nine-WaitingforDaybreakChapterForty-CovertheLandinGoldChapterForty-One-HasAnyoneSeenMyMother?ChapterForty-Two-LoveIsUnderstandingChapterForty-Three-Everyone’sTearsAreSaltyChapterForty-Four-TheElementsWillRecombineChapterForty-Five-OpeningtheDoorChapterForty-Six-AHandfulofSimsapaLeavesChapterForty-Seven-FollowtheDharmaChapterForty-Eight-CoveringMudwithStrawChapterForty-Nine-Earth’sLessonsChapterFifty-AHandfulofBranChapterFifty-One-TheTreasureofInsightChapterFifty-Two-FieldsofMeritChapterFifty-Three-DwellinginthePresentMomentChapterFifty-Four-DwellinMindfulnessChapterFifty-Five-AppearanceoftheMorningStarBOOKTHREE

ChapterFifty-Six-FullAwarenessofBreathing

ChapterFifty-Seven-TheRaftIsNottheShoreChapterFifty-Eight-AHandfulofPreciousEarthChapterFifty-Nine-TheNetofTheoriesChapterSixty-LadyVisakha’sGriefChapterSixty-One-TheLion’sRoarChapterSixty-Two-Sariputta’sRoarChapterSixty-Three-AlltheWaytotheSeaChapterSixty-Four-TheRoundofBirthandDeathChapterSixty-Five-NeitherFullnorEmptyChapterSixty-Six-FourMountainsChapterSixty-Seven-OceanPoetChapterSixty-Eight-ThreeWondrousGatesChapterSixty-Nine-WhereWilltheBuddhaGo?ChapterSeventy-TheQuailandtheFalconChapterSeventy-One-TheArtofStringingaSitarChapterSeventy-Two-QuietResistanceChapterSeventy-Three-HiddenRiceChapterSeventy-Four-CryoftheElephantQueenChapterSeventy-Five-TearsofHappinessChapterSeventy-Six-TheFruitsofPracticeChapterSeventy-Seven-StarsinYourEyesChapterSeventy-Eight-TwoThousandSaffronRobesChapterSeventy-Nine-SandalwoodTreeMushroomsChapterEighty-BeDiligent!ChapterEighty-One-OldPathWhiteCloudsAppendix-ChapterContents&Sources

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NhâtHanh,Thich[Duòngxuamaytrang:English]

Oldpathwhiteclouds:walkinginthefootstepsoftheBuddha/ThichNhatHanh.

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OnedollarfromthesaleofeachcopyofOldPathWhiteCloudswillbedonatedtoorganizationswhichhelpchildren

inIndiaandotherThirdWorldcountries.

BOOKONE

ChapterOne

WalkingJusttoWalk

Under theshadowsof thegreenbamboo, theyoungbhikkhu,Svasti, sat cross-legged, concentrating on his breath.He hadbeenmeditating formore than anhour in theBambooForestMonastery,whilehundredsofotherbhikkhuswerealso practicing under the shade of the bamboo trees or in their own thatchedhuts.ThegreatteacherGautama,whompeopleaffectionatelycalledthe“Buddha,”

livedinthemonasterywithnearlyfourhundreddisciples.Althoughcrowded,itwasverypeaceful.Fortyacressurroundedthemonastery,andmanyvarietiesofgraceful bamboo from all over Magadha were planted there. Just a thirtyminutes’ walk north of the capital city of Rajagaha, the Bamboo ForestMonastery had been given to Buddha and his community byKing Bimbisarasevenyearsearlier.Svasti rubbed his eyes and smiled. His legs were still tender as he slowly

uncrossedthem.Twenty-oneyearsold,hehadbeenordainedthreedaysearlierby the Venerable Sariputta, one of the Buddha’s senior disciples. During theordinationceremony,Svasti’sthickbrownhairwasshavedoff.

Svastiwasveryhappy tobepartof theBuddha’s community.Manybhikkhuswere of noble birth, such as the Venerable Nanda, the Buddha’s brother, andDevadatta, Anuruddha, and Ananda. Although Svasti had not yet beenintroduced to thesemen, he hadnoticed them fromafar.Even in faded robes,theirnoblebearingwasunmistakable.“ItwillbealongtimebeforeIcanbefriendswithmenofsuchnoblebirth,”

thoughtSvasti.Andyet,eventhoughtheBuddhahimselfwasthesonofaking,Svasti feltnogulfbetween them.Svastiwasan“untouchable,” lower than thelowest and poorest caste according to the systemof discrimination among the

people of India at that time. For more than ten years, he had tended waterbuffalo,butfortwoweeksnow,hewaslivingandpracticingwithmonksfromallcastes.Everyonewasverykindtohim,offeringhimwarmsmilesanddeepbows,buthedidnotyetfeelatease.Hesuspecteditmighttakeyearsbeforehecouldfeelcompletelycomfortable.Suddenly, a broad smile emerged from deep within him, as he thought of

Rahula, the Buddha’s eighteen-year-old son. Rahula had been a novice in thecommunity since the ageof ten, and in just twoweeksRahula andSvastihadbecomebestfriends.ItwasRahulawhotaughtSvastihowtofollowhisbreathduringmeditation.RahulaunderstoodtheBuddha’steachingswell,eventhoughhewasnotyetabhikkhu.Heneededtowaituntilhewastwentybeforehecouldreceivefullordination.

Svasti reflectedon the time, just twoweeksbefore,when theBuddhacame toUruvela,hissmallvillagenearGaya,toinvitehimtobecomeamonk.WhentheBuddhaarrivedathishome,Svastiwasoutwithhisbrother,Rupak,takingcareofthebuffaloes.Histwosisters,Bala,agesixteen,andBhima,agetwelve,werethere,andBalarecognizedtheBuddharightaway.ShebegantorunouttofindSvasti, but the Buddha told her it wasn’t necessary. He said that he and themonkstravelingwithhim,includingRahula,wouldwalktotherivertofindherbrother.ItwaslateafternoonwhentheycameuponSvastiandRupakscrubbingdown their nine buffaloes in the Neranjara River. As soon as they saw theBuddha,theyoungmenranupthebankoftheriver,joinedtheirpalmstoformalotusbud,andboweddeeply.“You’vegrownsomuch,”theBuddhasaid,smilingwarmlyatSvastiandhis

brother.Svastiwasspeechless.SeeingtheBuddha’speacefulface,hiswarmandgenerous smile, and his brilliant, penetrating eyes, moved him to tears. TheBuddhaworeasaffron robemadeofpatchessewn together in thepatternofaricefield.Hestillwalkedbarefootashehadtenyearsbefore,whenSvastifirstmethimnotfarfromthisveryspot.TenyearsbeforetheyhadspenthourssittingtogetheronthebanksoftheNeranjaraandbeneaththeshadeofthebodhitree,justtenminutes’walkfromtheriverbank.Svastiglancedat the twentybhikkhusbehindtheBuddhaandsawthat they,

too,werebarefootandclad inpatched robesof the samecolor.Lookingmore

closely,Svastisawthat theBuddha’srobewasahand-lengthlongerthanthoseoftheothers.StandingnexttotheBuddhawasanoviceaboutSvasti’sagewholookedathimdirectlyandsmiled.BuddhagentlyplacedhishandsonSvastiandRupak’s heads and told them he had stopped by to visit on his way back toRajagaha.HesaidhewouldbehappytowaitwhileSvastiandRupakfinishedbathingthebuffaloessotheycouldallwalktoSvasti’sthatchedhuttogether.Duringthewalkback,BuddhaintroducedSvastiandRupaktohissonRahula,

the young novice who had smiled so beautifully at Svasti. Rahula was threeyears younger than Svasti, but they were the same height. Rahula was asamanera,anovice,buthedressedmuchthesameastheolderbhikkhus.RahulawalkedbetweenSvastiandRupak,handinghisalmsbowltoRupakandplacinghisarmslovinglyaroundtheshouldersofhistwonewfriends.HehadheardsomuchaboutSvasti andhis family fromhis father thathe felthealreadyknewthem.ThebrothersbaskedinthewarmthofRahula’slove.AssoonastheyarrivedatSvasti’shome,theBuddhainvitedhimtojointhe

bhikkhu community and study the Dharmawith him. Ten years earlier, whenSvastihadfirstmettheBuddha,heexpressedhiswishtostudywithhim,andtheBuddhahadagreedtoacceptSvastiasadisciple.NowthatSvastiwastwenty-one,theBuddhahadreturned.Hehadnotforgottenhispromise.Rupak led thebuffaloesback toMr.Rambhul, their owner.TheBuddha sat

outsideSvasti’shut,onasmallstool,whilethebhikkhusstoodbehindhim.Withearthenwallsanda thatchedroof,Svasti’s tinyhomewasnot largeenoughforeveryonetocomeinside.BalatoldSvasti,“Brother,pleasegowiththeBuddha.Rupak is even stronger than youwerewhen you began tending the buffaloes,andIamquitecapableoftakingcareofthehouse.Youhavelookedafterusfortenyears,andnowwearereadytobeonourown.”Sittingnexttotherainwaterbarrel,Bhimalookedupatherbigsisterwithout

saying a word. Svasti looked at Bhima. She was a lovely young girl. WhenSvastimettheBuddha,Balawassixyearsold,Rupakthree,andBhimaonlyaninfant.BalacookedforthefamilywhileRupakplayedinthesand.Six months following their father’s death, their mother passed away in

childbirth. Just elevenyearsold,Svastibecame theheadof thehousehold.Hefoundajobtendingwaterbuffaloes,andbecauseSvastiwasagoodworker,heearnedenoughtofeedhisfamily.HewasevenabletobringbuffalomilkhomeforlittleBhima.Realizing that Svastiwas asking her about her feelings,Bhima smiled. She

hesitatedamomentand thenspokesoftly,“Brother,gowith theBuddha.”She

turnedherfaceawaytohidethetears.BhimahadheardSvastimentionhiswishtostudywithBuddhasomany timesandshe trulywantedhimtogo,butnowthatthemomenthadarrivedshecouldnothidehersadness.

TheBuddhasatoutsideSvasti’shut,onasmallstool.

Just then,Rupakreturnedfromthevillage,andhearingBhima’swords,“Gowith theBuddha,” he understood that the timehad come.He looked atSvastiandsaid,“Yes,brother,pleasegowith theBuddha,”and thewhole family fell

silent. Rupak looked at the Buddha and said, “Venerable Sir, I hope youwillpermitmybrother tostudywithyou. Iamoldenough tocare forour family.”RupakturnedtoSvastiand,holdingbackhistears,said,“Butbrother,pleaseasktheBuddhaifyoucancomebackandvisitusfromtimetotime.”TheBuddhastoodupandgentlystrokedBhima’shair.“Children,pleaseeat

now. Tomorrowmorning, I will return for Svasti so we can walk together toRajagaha.ThebhikkhusandIwillrestbeneaththebodhitreetonight.”As the Buddha reached the gate, he looked back at Svasti and said,

“Tomorrowmorning, you do not need to bring anything. The clothes you arewearingareenough.”Thatnightthefoursiblingsstayeduplate.Likeadepartingfather,Svastigave

them his last advice on taking care of each other and the household. Heembraced each of them for a long time. Unable to hold back her tears, littleBhima sobbed while her oldest brother held her. But then she looked up,breatheddeeply,andsmiledathim.Shedidn’twantSvasti tofeelsad.Theoillamp cast a dim light, but it was enough for Svasti to see her smile, and heappreciatedit.Early the next morning, Sujata, Svasti’s friend, came to say goodbye. The

evening before, she had seen the Buddha when she was on her way to theriverbank, and he told her that Svasti would be joining the order of monks.Sujata, the daughter of the village head,was two years older thanSvasti, andshe, too,hadmetGautamabeforehebecametheBuddha.SujatagaveSvastiasmalljarofherbalmedicinestotakewithhim.Theyspokeonlybriefly,andthentheBuddhaandhisdisciplesarrived.Svasti’sbrotherandsisterswerealreadyawaketoseetheirbrotheroff.Rahula

spokegentlytoeachofthem,encouragingthemtobestrongandtotakecareofeachother.Hepromisedthatwheneverhewasnearby,hewouldstopinUruvelato visit them. Svasti’s family and Sujata walked with the Buddha and thebhikkhus to theriverbank,and there they joined theirpalmstosaygoodbye totheBuddha,themonks,Rahula,andSvasti.Svastiwasovercomewithbothfearandjoy.Therewasaknotinhisstomach.

ThiswasthefirsttimehehadeverleftUruvela.TheBuddhasaiditwouldtaketendaystoreachRajagaha.Mostpeopletraveledmorequickly,buttheBuddhaandhis bhikkhuswalked slowly andwith great ease.AsSvasti’s pace sloweddown, his heart quieted. He was wholeheartedly immersing himself in theBuddha, theDharma,and theSangha,and thiswashispath.Heturnedaroundforonelastglimpseoftheonlylandandpeopleheknew,andhesawSujataand

hisfamilyasmerespecksmergingwiththeshadowsoftheforesttrees.It seemed to Svasti that the Buddha walked just to enjoy the walking,

unconcernedaboutarrivinganywhereatall.Soitwaswithallthebhikkhus.Noone seemed anxious or impatient to reach their destination. Eachman’s stepswereslow,balanced,andpeaceful.Itwasasiftheyweretakingapleasantstrolltogether.Nooneeverappearedtired,andyettheycoveredagooddistanceeachday.Eachmorning theywould stop in the nearest village to beg for food. They

walkedalongthestreetsinasinglelinewiththeBuddhaatthehead.Svasticamelast,justbehindRahula.Theywalkedwithquietdignity,observingeachbreathandeachstep.Onceinawhile,theywouldstopwhilevillagersplacedofferingsoffoodintheirbowls.Somevillagerskneltbythesideoftheroadinrespect.Asthebhikkhusreceivedthefood,theyquietlyrecitedprayersforthepeople.When they finished begging, they slowly left the village to find a place

beneathsometreesor inagrassymeadowwhere theycouldeat.Theysat inacircle anddivided the foodequally, careful to fill anyone’sbowl thatwas stillempty. Rahula filled a jug with water from a nearby stream and respectfullycarried it to the Buddha. After the Buddha joined his palms together to formwhat looked like a lotus flower, Rahula poured the water over the Buddha’shandsandrinsedthemclean.Hedidthesameforeveryoneelse,cominglasttoSvasti.AsSvastididnotyethaveabowl,Rahulaplacedhalfofhisownfoodona freshbanana leaf andgave it to his new friend.Before eating, thebhikkhusjoined their palms and chanted together. Then they ate in silence, mindful ofeachbite.When they finished, somebhikkhuspracticedwalkingmeditation, somedid

sittingmeditation,andotherstookashortnap.Whenthehottestpartofthedayhadpassed,theytooktotheroadagain,andtheywalkeduntilitwasnearlydark.Thebestplaces torest for thenightwereundisturbedforests,and theywalkeduntiltheyfoundagoodplace.Eachbhikkhuhadhisowncushion,andmanysatcross-legged in the lotus position for half the night before spreading out theirrobes and going to sleep. Each bhikkhu carried two robes, the one he waswearing and another to use as protection against wind and cold. Svasti sat inmeditation like theothersand learned tosleepupon theearthusinga tree rootforapillow.WhenSvasti awoke the nextmorning, he saw theBuddha andmanyof the

bhikkhusalready sittingpeacefully inmeditation, radiatingprofoundcalmandmajesty.Assoonasthesunroseoverthehorizon,eachbhikkhufoldedhisextra

robe,pickeduphisbowl,andbegantheday’sjourney.Walking by day and resting by night, it was ten days before they reached

Rajagaha, the capital ofMagadha. Itwas the first timeSvasti had seen a city.Horse carts pressed through streets lined with crowded dwellings; shouts andlaughter echoed everywhere. But the silent procession of the bhikkhuscontinued, as peacefully as when they strolled along the quiet riverbanks orbetween country rice fields.A fewof the citydwellers paused towatch them,and a few, recognizing the Buddha, bowed deeply to show their respect. ThebhikkhuscontinuedtheircalmprocessionuntiltheyreachedtheBambooForestMonastery,justbeyondthecity.NewsspreadquicklythroughoutthemonasterythattheBuddhahadreturned,

andwithinmoments, nearly four hundred bhikkhus gathered to welcome himback.TheBuddhadidnotsaymuchbutaskedabouteveryone’swell-beingandmeditation practice. He entrusted Svasti to Sariputta, who was also Rahula’sspiritual instructor. Sariputta was the novice master of Bamboo ForestMonastery and watched over the studies of nearly fifty young monks, all ofwhom had been in the community for less than three years. The abbot of themonasterywasamonknamedKondanna.RahulawasaskedtointroduceSvastitothewaysofmonasterylife—howto

walk,sit,stand,greetothers,dowalkingandsittingmeditation,andobservehisbreathing.He also showedSvasti how towear themonk’s robe, beg for food,recite prayers, and wash his bowl. For three continuous days, Svasti did notleave Rahula’s side, so that he could learn these things well. Rahula put hiswhole heart into instructing Svasti, yet Svasti knew it would take years ofpracticingbeforehewouldbe able todo these things in a relaxed andnaturalway. After this basic instruction, Sariputta invited Svasti into his hut andexplainedthepreceptsofabhikkhu.A bhikkhuwas onewho left his family in order to follow theBuddha as a

teacher,theDharmaasthepathwhichleadstoawakening,andtheSanghaasthecommunity that supports one along the path.Abhikkhu’s lifewas simple andhumble.BeggingforfoodhelpedfosterhumilityandwasalsoameanstobeincontactwithothersandhelpthemseetheWayofLoveandUnderstandingwhichtheBuddhataught.Tenyearsearlierbeneaththebodhitree,Svastiandhisfriendshadlistenedto

the Buddha speak about the path of awakening as the path of love andunderstanding,soitwaseasyforhimtograspallthatSariputtatoldhim.ThoughSariputta’sfaceappearedserious,hiseyesandsmileradiatedgreatwarmthand

compassion.HetoldSvastithattherewouldbeapreceptsceremonytoformallyaccepthimintothecommunityofbhikkhus,andhetaughtSvasti thewordshewouldneedtorecite.Sariputta himself presided over the precepts ceremony. About twenty

bhikkhus attended. The Buddha and Rahula were there, adding to Svasti’shappiness.Sariputtasilentlyrecitedagatha,andthenshavedoffseverallocksofSvasti’s hair. He then gave the razor to Rahula, who completed the task ofshaving Svasti’s head. Sariputta gave Svasti three robes, a bowl, and a waterfilter. Because he had already been taught by Rahula how to wear the robe,Svasti put it onwithout difficulty.Hebowedbefore theBuddha and theotherbhikkhuspresenttoexpresshisdeepgratitude.Laterthatmorning,Svastipracticedbeggingforthefirsttimeasanordained

bhikkhu. The monks of Bamboo Forest Monastery walked into Rajagaha inseveral small groups, andSvastiwas part of the group led bySariputta.Aftertaking just a few steps out of the monastery, Svasti reminded himself thatbeggingwasavehicletopracticetheWay.Heobservedhisbreathingandtookeachstepquietlyand inmindfulness.Rahulawalkedbehindhim.Althoughhewasnowabhikkhu,SvastiknewthathehadconsiderablylessexperiencethanRahula. He resolved with all his heart to nurture humility and virtue withinhimself.

ChapterTwo

TendingWaterBuffaloes

The day was cool. After eating the noon meal in mindfulness, each bhikkhuwashed his own bowl and placed his cushion on the earth to sit facing theBuddha.ThemanysquirrelsthatlivedinBambooForestmingledfreelywiththemonks,andsomeclimbedupintobambootreestogazedownatthegathering.SvastisawRahulasittingdirectlyinfrontoftheBuddha,andhequietlytiptoedthere and placed his cushion next to Rahula’s. They sat together in the lotusposition.Inthatsereneanddignifiedatmosphere,noonespoke.Svastiknewthateach bhikkhu was following his breath mindfully, waiting for the Buddha tospeak.The Buddha’s bamboo platform was high enough for everyone to see him

clearly.TheBuddhahadarelaxedyetmajesticairlikethatofalionprince.Hiseyesfilledwithlovingcompassionashelookedoutovertheassembly.WhenhiseyescametorestonSvastiandRahula,theBuddhasmiledandbegantospeak:“TodayIwishtotellyouabouttheworkoftendingwaterbuffaloes—whata

goodbuffaloboymustknowandwhathemustbeabletodo.Aboywhocareswell forwaterbuffaloes isaboywhoeasily recognizeseachbuffalounderhiscare,knowsthecharacteristicsandtendenciesofeachone,knowshowtoscrubthem,carefortheirwounds,chasemosquitoesawaywithsmoke,findsafepathsforthemtowalk,lovethem,findsafeandshallowplacesforthemtocrosstheriver,seekfreshgrassandwaterforthem,preservethegrazingmeadows,andlettheolderbuffaloesserveasgoodmodelsfortheyoungerones.“ListenBhikkhus,justasabuffaloboyrecognizeseachofhisownbuffaloes,

abhikkhurecognizeseachof theessentialelementsofhisownbody.Justasabuffaloboyknowsthecharacteristicsandtendenciesofeachbuffalo,abhikkhuknowswhichactionsofbody,speech,andmindareworthyandwhicharenot.Justasabuffaloboyscrubshisanimalsclean,abhikkhumustcleansehismindandbodyofdesires,attachments,anger,andaversions.”Ashespoke,theBuddha’seyesdidnotleaveSvasti.Svastifeltthathehimself

was the source of the Buddha’s words. He recalled how, years before, whilesittingattheBuddha’sside,theBuddhawouldaskhimtodescribeindetailhis

work of tending water buffaloes. How else could a prince raised in a palaceknowsomuchaboutbuffaloes?Though the Buddha spoke in a normal voice, each sound rose clear and

distinctandnoonemissedaword:“Justasabuffaloboycaresforhisbuffaloes’wounds,abhikkhuwatchesoverhissixsenseorgans—eyes,ears,nose,tongue,body,andmind—sothattheydonotbecomelostindispersion.Justasabuffaloboyprotectshisbuffaloesfrommosquitobitesbybuildingfirestocreatesmoke,thebhikkhuusestheteachingofbecomingawaketoshowthosearoundhimhowtoavoidtheafflictionsofbodyandmind.Justastheboyfindsasafepathforthebuffaloes towalk, thebhikkhuavoids thosepaths that lead todesire for fame,wealth, and sexual pleasure—places such as taverns and theaters. Just as abuffalo boy loves his buffaloes, the bhikkhu cherishes the joy and peace ofmeditation.Astheboyfindsasafe,shallowplaceintheriverforthebuffaloestocross,thebhikkhureliesontheFourNobleTruthstonegotiatethislife.Astheboy finds fresh grass andwater for his buffaloes, the bhikkhu knows that theFourEstablishments ofMindfulness are the nourishment leading to liberation.Astheboypreservesthefieldsbynotovergrazingthem,thebhikkhuiscarefultopreservetherelationshipswiththenearbycommunityashebegsofferings.Asthe boy lets the older buffaloes serve as models for the younger ones, thebhikkhudependson thewisdomandexperienceof their elders.Obhikkhus, abhikkhuwhofollowstheseelevenpointswillattainarhatshipinthespanofsixyearsofpractice.”“Asabuffaloboyfindsfreshgrassforhisbuffaloes,soabhikkhuknowsthattheFourEstablishmentsofMindfulnessleadtoliberation.”

Svasti listened in astonishment.TheBuddhahad rememberedeverythinghehadtoldhimtenyearsbefore,andwasabletoapplyeachdetailtoabhikkhu’spractice.ThoughSvastiknew theBuddhawas teaching theentireassemblyofmonks,healsohadthedistinctimpressionthattheBuddhawasaddressinghimdirectly. The youngman’s eyes did notwander even once from theBuddha’scountenance.Thesewerewordstoholdinone’sheart.Ofcourse,thereweretermssuchas

“sixsenseorgans,”“FourNobleTruths,”“FourEstablishmentsofMindfulness,”whichSvastididnotyetunderstand.HewouldaskRahulalatertoexplaintheseterms,butheknewheunderstoodtheessentialmeaningoftheBuddha’swords.

Buddhacontinuedtospeak.Hetoldtheassemblyaboutchoosingasafepathfor thebuffaloes towalk. If thepathwasovergrownwith thorns, thebuffaloeswouldget cutswhich couldbecome infected. If thebuffaloboydidnot knowhowtotakecareofwounds,hisbuffaloescouldbecomefeverishandevendie.Practicing theWaywas the same. If a bhikkhu did not find a proper path, hecouldbecomewoundedinmindandbody.Greedandangercouldfurtherpoisonhiswounds until they grew so infected that theway to enlightenment becamehindered.TheBuddhapaused.HemotionedforSvastitocomeupandstandbesidehim.

SvastistoodwithhispalmsjoinedwhileBuddha,smiling,introducedSvasti totheassembly:“TenyearsagoImetSvastiintheforestnearGaya,justbeforeIrealizedthe

Way.Hewasthenelevenyearsold.ItwasSvastiwhogatheredarmfulsofkusagrasswhichIusedforacushiontositbeneaththebodhitree.EverythingIhavetaughtaboutwaterbuffaloes,Ilearnedfromhim.Iknewhewasagoodbuffaloboy,andIknowhewillbeafinebhikkhu.”Everyone’seyeswereonSvasti,andhecouldfeelhisearsandcheekstingling

andbecomingveryred.Themenalljoinedtheirpalmsandbowedtohim,andhebowedbacktothem.TheBuddhathenconcludedtheDharmatalkbyaskingRahula to recite the sixteen methods of conscious breathing. Rahula stood,placedhispalmstogether,andrecitedeachmethodinavoiceasbrightandclearasabell.Whenhefinished,hebowedtothecommunity,andtheBuddhastoodup and slowly walked back to his hut. After he did so, all the monks in theassembly took their own cushions andwalked slowly to their own spot in theforest.Someofthemonkslivedinhuts,butmanysleptandmeditatedoutdoors,beneaththebambootrees.Onlywhenitrainedveryharddidtheypickuptheircushionsandseekshelterintheresidentialhutsorlecturehalls.Svasti’s teacher, Sariputta, had assignedhim to share a space outdoorswith

Rahula.WhenRahulawasyounger,hehadtosleepinahutwiththeteacherwhoservedashisguardian,butnowhehadaspotunderthetrees.SvastiwashappytobewithRahula.Late that afternoon after sitting meditation, Svasti practiced walking

meditationalone.Heselectedanemptypathtoavoidencounteringothers,buthefound it difficult to remain concentrated on his breathing. His thoughts werefilledwithlongingforhisbrotherandsistersandthevillageathome.TheimageofthepathleadingtotheNeranjaraRiverroseclearlyinhismind.HesawlittleBhima lowering her head to hide her tears and Rupak caring for Rambhul’s

waterbuffaloesalone.Hetriedtochasetheseimagesawayandfocusonnothingbut his steps and breathing, but the images continued to flood him. He feltashamedthathecouldnotdevotehimselftohispractice,andhefeltunworthyoftheBuddha’s trust.Afterwalkingmeditation,hethought,hewouldaskRahulaforhelp.TherewerealsoseveralthingstheBuddhahadsaidinhisDharmatalkthatmorningthathehadnotfullygrasped,andhewassureRahulacouldexplainthem to him. Just thinking about Rahula encouraged and calmed him, and hefounditeasiertofollowhisbreathingandeachslowstep.Svasti had not yet had a chance to look for Rahula, when Rahula came

lookingforhim.HeledSvastitoaseatbeneathabambootree,andsaid,“ThisafternoonImettheelderAnanda.HewouldliketohearallabouthowyoufirstmettheBuddha.”“WhoisAnanda,Rahula?”“He’saprinceoftheSakyalineandtheBuddha’scousin.Hebecameamonk

sevenyearsagoandnowheisoneofthebestdisciples.TheBuddhaloveshimdearly. It is hewho looks after themaster’s health. Ananda has invited us tocome to his hut tomorrow evening. I too want to hear all about the time theBuddhawaslivingintheGayaForest.”“Hasn’ttheBuddhaalreadytoldyou?”“Yes,butnotindetail.I’msureyouhavealotofstoriestotell.”“Well, thereisn’treallymuch,butIwill tellallIremember.Rahula,whatis

Anandalike?Ifeelalittlenervous.”“Don’t worry. He’s very kind and friendly. I told him about you and your

family,andhewasdelighted.Shallwemeetinthisspottomorrowmorningwhenwegobeggingforfood?NowImustwashmyrobesoitwillbedryintime.”AsRahulastood to leave,Svasti tugged lightlyathis robe,“Canyousit for

justawhilelonger?TherearesomethingsIwanttoaskyou.ThismorningtheBuddhaspokeaboutelevenpointsabhikkhumustfollow,butIcan’t recallalleleven.Canyourepeatthemforme?”“I can only remember ninemyself. But don’t worry, tomorrowwe can ask

Ananda.”“AreyousuretheelderAnandawillrememberallofthem?”“Positive! If ithadbeenonehundredeleven,Anandawould still remember.

You don’t know Ananda yet, but everyone here admires his memory. It’sincredible. He can repeat flawlessly everything the Buddha has said withoutleaving out even one tiny detail. Around here, everyone calls him the mostlearnedofall theBuddha’sdisciples.Sowheneversomeone forgets something

theBuddhahassaid,theyseekoutAnanda.SometimesthecommunityorganizesstudysessionsinwhichAnandagoesovertheBuddha’sbasicteachings.”“Then we’re very lucky. We’ll wait and ask him tomorrow. But there is

somethingelseIwanttoaskyou—howdoyouquietyourmindduringwalkingmeditation?”“Doyoumeantosaythatduringyourwalkingmeditationotherthoughtscame

intoyourmind?Likethoughtsofmissingyourfamily?”Svasti grasped his friend’s hand, “How did you know?That’s exactlywhat

happened! I don’t know why I miss my family so much this evening. I feelterrible, but I don’t seem to have enough resolve to practice theWay. I feelashamedbeforeyouandtheBuddha.”Rahulasmiled.“Don’tbeashamed.WhenIfirstjoinedtheBuddha,Imissed

mymother,mygrandfather,andmyaunt.ManynightsIburiedmyfaceinmycushion and cried alone. I knew thatmymother, grandfather and auntmissedme,too.Butafterawhile,itwasbetter.”RahulahelpedSvastiuptoastandingpositionandgavehimafriendlyhug.“Yourbrotherandsistersarelovely.It’sonlynaturalforyoutomissthem.But

you’llgetused toyournew life.We’vegot lotsofwork todohere—wemustpractice and study. But listen, when we get a chance, I’ll tell you about myfamily,allright?”Svasti held Rahula’s hand in his own two hands and nodded. Then they

parted,Rahula towashhis robeandSvasti tofindabroomtosweep thepathsclearofbambooleaves.

ChapterThree

AnArmfulofKusaGrass

Beforefallingasleep,SvastisatbeneathabambootreeandrecalledthemonthshehadfirstmettheBuddha.Hewasjustelevenyearsoldthen,andhismotherhad recently died, leaving him in charge of his three younger siblings. Hisyoungest sister, an infant, had nomilk to drink. Luckily, aman in the villagenamedRambhulhiredSvastitotendhiswaterbuffaloes—fourgrownbuffaloesandonecalf.AndsoSvastiwasabletomilkabuffalocoweverydayandfeedhisbabysister.Hetendedthewaterbuffaloeswithutmostcare,forheknewthathehad tokeephis joborhis siblingswouldstarve.Sincehis father’sdeath, theirroofhadnotbeenrethatched,andeverytimeitrained,Rupakhadtoscurryaboutplacingstonejarsbeneaththegapingholestocatchtherainwater.Balawasonlysix years old but had to learn to cook, care for her baby sister, and gatherfirewood in the forest. Though just a small child, she could knead flour intochappatibreadforhersiblingstoeat.Rarelycouldtheybuyevenabitofcurrypowder. When Svasti led the buffaloes back to their stable, the tantalizingfragrance of curry drifting from Rambhul’s kitchen made his mouth water.Chappatidippedincurrysaucecookedwithmeathadbeenanunknownluxurysince his father died. The children’s clotheswere littlemore than rags. Svastiowned but oneworn dhoti.When itwas cold hewrapped an old brown clotharound his shoulders. It was threadbare and faded, but precious to him,nonetheless.Svastihadtofindgoodgrazingspotsforthebuffaloes,forifhereturnedthem

totheirstablehungry,heknewhewouldbebeatenbyMr.Rambhul.Inaddition,hehadtocarryhomeasizablebundleofgrasseveryeveningforthebuffaloestoeatthroughoutthenight.Oneveningswhenthemosquitoeswerethick,Svastilitafiretochasethemawaywiththesmoke.Rambhulpaidhiminrice,flour,andsalteverythreedays.Somedays,SvastiwasabletobringhomeafewfishthathehadcaughtalongtheedgesoftheNeranjaraRiverforBhimatocook.One afternoon, after he had bathed the buffaloes and cut a bushel of grass,

Svasti felt like spending a quietmoment alone in the cool forest.Leaving thebuffaloesgrazingat theforest’sedge,Svasti lookedaboutfora tall treetorest

against.Suddenlyhestopped.Therewasamansittingsilentlybeneathapippalatree, nomore than twenty feet away. Svasti gazed at him in wonder. He hadnever before seen anyone sit so beautifully. The man’s back was perfectlystraight, and his feet rested elegantly upon his thighs. He held himself withutmoststabilityandinnerpurpose.Hiseyesappearedtobehalf-closed,andhisfoldedhandsrested lightlyonhis lap.Heworeafadedyellowrobewhich leftoneshoulderbare.Hisbodyradiatedpeace,serenity,andmajesty.Justonelookat him, and Svasti felt wondrously refreshed. His heart trembled. He did notunderstandhowhecouldfeelsomethingsospecialforapersonhehadn’tevenmet,buthestoodimmobileinutterrespectforalongmoment.Thenthemanopenedhiseyes.HedidnotseeSvastiatfirst,asheuncrossed

hislegsandgentlymassagedhisanklesandthesolesofhisfeet.Slowlyhestoodupandbegantowalk.Becausehewalkedintheoppositedirection,hestilldidnot see Svasti. Without making a sound, Svasti watched the man take slow,meditativestepsalongtheforestfloor.Aftersevenoreightsuchsteps,themanturnedaround,anditwasthenthathenoticedSvasti.He smiledat theboy.Noonehadever smiledwith suchgentle toleranceat

Svasti before. As though drawn by an invisible force, Svasti ran towards theman,butwhenhewaswithinafewfeet,hestoppedinhistracks,rememberingthathehadnorighttoapproachanyoneofhighercaste.Svastiwasanuntouchable.Hedidnotbelongtoanyofthefoursocialcastes.

His father had explained to him that thebrahmana castewas the highest, andpeopleborn into this castewerepriests and teacherswho readandunderstoodtheVedas and other scriptures andmade offerings to the gods.WhenBrahmacreatedthehumanrace,thebrahmanissuedfromhismouth.Theksatriyawerethenexthighestcaste.Theycouldholdpoliticalandmilitarypositions,astheyhadissuedfromBrahma’stwohands.Thoseofthevaisyacasteweremerchants,farmers, andcraftspeoplewhohad sprung fromBrahma’s thighs.Thoseof thesudracastehadcomefromBrahma’sfeetandwerethelowestofthefourcastes.Theydidonlythemanuallabornotperformedbythehighercastes.ButSvasti’sfamilymemberswere“untouchables,”thosewhohadnocasteatall.Theywererequired to build their homes outside of the village limits, and they did thelowest kinds of work such as collecting garbage, spreading manure, diggingroads, feeding pigs, and tending water buffaloes. Everyone had to accept thecasteintowhichheorshewasborn.Thesacredscripturestaughtthathappinesswastheabilitytoacceptone’sposition.IfanuntouchablelikeSvastitouchedapersonofahighercaste,hewouldbe

beaten.InthevillageofUruvela,anuntouchablemanhadbeenbeatenseverelyfor touching a brahman with his hand. A brahman or ksatriya touched by anuntouchable was considered polluted and had to return home to fast and dopenanceforseveralweeksinordertocleansehimself.WheneverSvastiledthebuffaloeshome,hetookgreatpainsnottopassnearanypersonofhighcasteontheroadoroutsideRambhul’shouse.ItseemedtoSvastithateventhebuffaloesweremorefortunatethanhe,becauseabrahmancouldtouchabuffalowithoutbeingpolluted.Evenif,throughnofaultoftheuntouchable,apersonofhighercasteaccidentallybrushedagainsthim,theuntouchablecouldstillberuthlesslybeaten.Here, before Svasti, stood amost attractiveman, and it was clear from his

bearingthathedidnotsharethesamesocialstatus.SurelysomeonewithsokindandtolerantasmilewouldnotbeatSvastievenifhedidtouchhim,butSvastididnotwant tobe the causeof pollutionof someone so special, and thatwaswhy he froze when he and the man were a few steps apart. Seeing Svasti’shesitation, the man stepped forward himself. Svasti stepped back to avoidcomingincontactwiththeman,butthemanwasquicker,andintheblinkofaneyehadgraspedSvastibytheshoulderwithhislefthand.Withhisrighthand,hegaveSvastiatenderpatonthehead.Svastistoodmotionless.Noonehadevertouched him on the head in so gentle and affectionate way, and yet he feltsuddenlypanic-stricken.“Don’tbeafraid,child,”themansaidinaquietandreassuringvoice.Atthesoundofthatvoice,Svasti’sfearsdisappeared.Heliftedhisheadand

gazed at theman’s kind and tolerant smile.After hesitating for amoment, hestammered,“Sir,Ilikeyouverymuch.”ThemanliftedSvasti’schininhishandandlookedintotheboy’seyes.“AndI

likeyoualso.Doyoulivenearby?”Svastididnotanswer.Hetooktheman’slefthandinhisowntwohandsand

asked thequestion thatwas troublinghim,“When I touchyou like this, aren’tyoubeingpolluted?”Theman laughed and shook his head. “Not at all, child. You are a human

beingandIamahumanbeing.Youcan’tpolluteme.Don’tlistentowhatpeopletellyou.”He took Svasti’s hand and walked with him to the edge of the forest. The

water buffaloes were still grazing peacefully. The man looked at Svasti andasked,“Doyoutend thesebuffaloes?Andthatmustbe thegrassyouhavecutfortheirdinner.Whatisyourname?Isyourhousenearby?”

SvastiofferedSiddharthaanarmfulofkusagrasstouseasacushion.

Svastiansweredpolitely,“Yes,Sir,Icareforthesefourbuffaloesandthatonecalf,andthatisthegrassIcut.MynameisSvastiandIliveontheothersideoftheriverjustbeyondthevillageofUruvela.Please,Sir,whatisyournameandwheredoyoulive?Canyoutellme?”Themanansweredkindly,“Certainly.MynameisSiddhartha,andmyhome

isfaraway,butatpresentIamlivinginthisforest.”

“Areyouahermit?”Siddharthanodded.Svastiknewthathermitsweremenwhousuallylivedand

meditatedupinthemountains.Though theyhad justmetandexchangednomore thana fewwords,Svasti

feltawarmbondwithhisnewfriend.InUruvela,noonehadevertreatedhiminsofriendlyawayorspokentohimwithsuchwarmth.Agreathappinesssurgedwithinhim,andhewantedtosomehowexpresshisjoy.Ifonlyhehadsomegifthe could offer Siddhartha! But there was no penny in his pocket, not even apieceofsugarcaneorrockcandy.Whatcouldheoffer?Hehadnothing,buthesummonedthecouragetosay,“Mister,IwishIhadsomethingtogiveyouasagift,butIhavenothing.”Siddhartha lookedatSvastiandsmiled.“Butyoudo.Youhavesomething I

wouldlikeverymuch.”“Ido?”Siddharthapointedtothepileofkusagrass.“Thatgrassyouhavecutforthe

buffaloesissoftandfragrant.IfyoucouldgivemeafewhandfulsIshallmakeasitting cushion formymeditation beneath the tree.Thatwouldmakeme veryhappy.”Svasti’seyesshone.Herantothepileofgrass,gatheredalargebundleinhis

thinarms,andofferedittoSiddhartha.“Ijustcutthisgrassdownbytheriver.Pleaseacceptit.Icaneasilycutmore

forthebuffaloes.”Siddharthaplacedhishandstogetherlikealotusbudandacceptedthegift.He

said,“Youareaverykindboy.Ithankyou.Goandcutsomemoregrassforyourbuffaloesbeforeitgrowstoolate.Ifyouhaveachance,pleasecomeandseemetomorrowafternoonintheforestagain.”YoungSvasti bowed his head in farewell and stoodwatching asSiddhartha

disappearedbackintotheforest.Thenhepickeduphissickleandheadedfortheshore, his heart filledwith thewarmest of feelings. It was early autumn. Thekusagrasswasstillsoftandhissicklewasnewlysharpened.Itwasn’tlongatallbeforeSvastihadcutanotherlargearmfulofkusagrass.SvastiledthebuffaloestoRambhul’shome,guidingthemtocrossashallow

sectionof theNeranjaraRiver.Thecalfwas reluctant to leave the sweetgrassalong the shore and Svasti had to coax her along. The bushel of grass on hisshoulder was not heavy and Svasti waded across the river together with thebuffaloes.

ChapterFour

TheWoundedSwan

Early thenextmorning,Svasti ledhis buffaloes tograze.Bynoonhehad cutenoughgrass to fill twobaskets. Svasti liked to let the buffaloes graze on thesideoftheriverwhichborderedtheforest.Thatway,whenhefinishedgatheringgrass,hecouldstretchoutinthecoolbreezeandnotworryaboutthebuffaloeswandering into someone’s rice fields. He carried only his sickle, the tool bywhich he earned his living. Svasti opened the small fistful of rice Bala hadwrappedinabananaleafforhislunch,butashewasabouttoeat,histhoughtsturnedtoSiddhartha.“Icouldtakethisricetothehermit,Siddhartha,”hethought.“Surelyhewon’t

findmyricetoohumble.”Svastiwrappedtherice,and,leavingthebuffaloesatthe forest’s edge, followed the path to where he had met Siddhartha the daybefore.Fromadistancehesawhisnewfriendsittingbeneaththegreatpippalatree.

But Siddhartha was not alone. Before him sat a girl just about Svasti’s age,dressed in a fine white sari. There was food already placed before him, andSvastistoppedabruptly.ButSiddhartha lookedupandcalled tohim,“Svasti!”Hemotionedfortheboytojointhem.Thegirlinthewhitesarilookedup,andSvastirecognizedherassomeonehe

hadoftenpassedonthevillageroad.AsSvastiapproached,shemovedtoherlefttomakeaplace forhim, andSiddharthagesturedhim to sit down. In frontofSiddharthawasabananaleafwhichheldafistfulofriceandasmallamountofsesamesalt.Siddharthadividedthericeintotwoportions.“Haveyoueatenyet,child?”“No,Mister,Ihaven’t.”“Wellthen,let’ssharethis.”SiddharthahandedSvastihalftherice,andSvastijoinedhispalmstogetherin

thanks,butrefusedtherice.Hetookouthisownhumblericeandsaid,“I’vealsobroughtsome.”Heopenedhis banana leaf to reveal coarsegrainsof brown rice, unlike the

softwhitegrainsonSiddhartha’sleaf.Hehadnosesamesalt.Siddharthasmiled

atthetwochildrenandsaid,“Shallweputallourricetogetherandshareit?”Hetookhalf thewhiterice,dippedit insesamesaltandhandedit toSvasti.

Then he broke off half of Svasti’s rice ball and began to eat it with obviousdelight.Svastifeltawkward,butseeingSiddhartha’snaturalness,hebegantoeataswell.“Yourriceissofragrant,Mister.”“Sujatabroughtit,”answeredSiddhartha.“Sohername isSujata,” thoughtSvasti.She lookedabitolder thanSvasti,

perhapsayearortwo.Herlargeblackeyestwinkled.Svastistoppedeatingandsaid,“I’veseenyoubeforeonthevillageroad,butIdidn’tknowyournamewasSujata.”“Yes,IamthedaughterofthevillagechiefofUruvela.YournameisSvasti,

isn’t it? Teacher Siddhartha was just telling me about you,” she said, addinggently,“Svasti,itismorecorrecttocallamonk,‘Teacher,’than‘Mister.’”Svastinodded.

Siddharthasmiled.“Wellthen,Idon’tneedtointroduceyoutwo.Doyouknow,children,whyIeatinsilence?Thesegrainsofriceandsesamearesoprecious,IliketoeatsilentlysothatIcanappreciatethemfully.Sujata,haveyoueverhadachance to tastebrown rice?Even if you’ve alreadyeaten, please taste abit ofSvasti’srice.Itisquitedelicious.Nowthen,wecaneattogetherinsilence,andwhenwe’vefinished,I’lltellyouastory.”

Siddhartha,Svasti,andSujatasharedamealinmindfulness.

SiddharthabrokeoffapieceofbrownriceandhandedittoSujata.Shejoinedherpalmslikealotusandrespectfullyacceptedit.Thethreeofthematequietlyinthedeepcalmoftheforest.Whenthericeandsesameweregone,Sujatagatheredthebananaleaves.She

tookajugoffreshwaterfromhersideandpouredsomeintotheonlycupshehadbrought.SheliftedthecuptoofferwatertoSiddhartha.HetookitinhistwohandsandofferedittoSvasti.Flustered,Svastiblurted,“Please,Mister,Imean,Teacher,please,youtakethefirstdrink.”Siddharthaansweredinasoftvoice,“Youdrinkfirst,child.Iwantyoutohave

thefirstdrink.”AgainheliftedandofferedthecuptoSvasti.

Svasti felt confused but didn’t know how to refuse such an unaccustomedhonor.Hejoinedhispalmsinthanksandtookthecup.Hedrankallthewaterinonelonggulp.HehandedthecupbacktoSiddhartha.SiddharthaaskedSujatatopourasecondcup.Whenitwasfullheraisedittohislipsandsippedthewaterslowly, with reverence and deep enjoyment. Sujata’s eyes did not stray fromSiddharthaandSvastiduringthisexchange.WhenSiddharthafinisheddrinking,heaskedSujatatopourathirdcup.Thisoneheofferedtoher.Sheputdownthewater jug, joinedherpalms,andaccepted thecupofwater.She lifted it toherlipsanddrankinslow,smallsips, justasSiddharthahaddone.Shewasawarethat this was the first time she had ever drunk from the same cup as anuntouchable. But Siddhartha was her Teacher, and if he had done so, whyshouldn’t she? And she noticed that she had no feeling whatsoever of beingpolluted.Spontaneously, she reachedoutand touched thebuffaloboy’shair. Itwassuchasurprise,Svastididn’thaveamomenttomoveoutoftheway.ThenSujatafinisheddrinkingherwater.Sheplacedtheemptycuponthegroundandsmiledathertwocompanions.Siddharthanodded.“Youchildrenhaveunderstood.Peoplearenotbornwith

caste. Everyone’s tears are salty, and everyone’s blood is red. It is wrong todividepeopleintocastesandcreatedivisionandprejudiceamongthem.Thishasbecomeverycleartomeduringmymeditation.”Sujata looked thoughtful and she spoke, “We are your disciples and we

believeyourteaching.Buttheredoesnotseemtobeanyoneelselikeyouinthisworld.Everyoneelsebelieves that the sudrasand theuntouchablescame forthfrom the Creator’s feet. Even the scriptures say so. No one dares to thinkdifferently.”“Yes, I know. But the truth is the truth whether anyone believes it or not.

Thoughamillionpeoplemaybelievealie,itisstillalie.Youmusthavegreatcouragetoliveaccordingtothetruth.LetmetellyouastoryaboutwhenIwasaboy.“Oneday,whenIwasnineyearsoldandstrollingaloneinthegarden,aswan

suddenlydroppedfromtheskyandwrithedonthegroundinfrontofmeingreatpain.Irantopickitup,andIdiscoveredthatanarrowhaddeeplypenetratedoneof itswings. I claspedmyhand firmly around the arrow’s shaft andyanked itout,andthebirdcriedasbloodoozedfromitswound.Iappliedpressuretothewoundwithmyfingertostopthebleeding,andtookthebirdinsidethepalacetofind princess Sundari, the lady in waiting. She agreed to pick a handful ofmedicinalleavesandmakeapoulticeforthebird’swound.Theswanshivered,

soItookoffmyjacketandwrappeditaroundher.ThenIplacedherclosetotheroyalfireplace.”SiddharthapausedforamomenttolookatSvasti.“Svasti,Ididnottellyou

yet,butwhen Iwasyoung Iwasaprince, thesonofKingSuddhodana in thecityofKapilavatthu.Sujataknowsthisalready.Iwasabouttogofindsomericefortheswanwhenmyeight-year-oldcousin,Devadatta,burstintotheroom.Hewasclutchinghisbowandarrows,andheaskedexcitedly,‘Siddhartha,didyouseeawhiteswanfalldownnearhere?’“BeforeIcouldanswer,Devadattasawtheswanrestingbythefireplace.He

rantowardsit,butIstoppedhim.“‘Youmaynottakethebird.’“Mycousinprotested,‘Thatbirdismine.Ishotitmyself.’“IstoodbetweenDevadattaandtheswan,determinednottolethimhaveit.I

toldhim,‘Thisbirdiswounded.I’mprotectingit.Itneedstostayhere.’“Devadatta was quite stubborn and not about to give in. He argued, ‘Now

listen,cousin,whenthisbirdwasflyinginthesky,itdidn’tbelongtoanyone.AsI’mtheonewhoshotitoutofthesky,itrightfullybelongstome.’“Hisargument sounded logical,buthiswordsmademeangry. Iknew there

wassomethingwrongwithhisreasoning,butIcouldn’tquiteputmyfingeronit.So I just stood there, speechless,becomingmoreupset. I felt likepunchinghim.WhyIdidn’t,Idon’tknow.Then,Isawawaytoanswerhim.“‘Listen, cousin,’ I told him, ‘Thosewho love each other live together, and

thosewhoareenemiesliveapart.Youtriedtokilltheswan,soyouandsheareenemies. The bird cannot live with you. I saved her, bandaged her wound,warmedher,andwasonmywaytofindfoodforherwhenyouarrived.ThebirdandIloveeachother,andwecanlivetogether.Thebirdneedsme,notyou.’”Sujataclappedherhandstogether,“That’sright!Youwereright!”SiddharthalookedatSvasti.“Andwhatdoyouthink,child,ofmystatement?”Svasti thought for a moment and then answered slowly, “I think you were

right. But not many people would agree. Most people would side withDevadatta.”Siddharthanodded.“Youareright.MostpeopledofollowDevadatta’sview.“Letmetellyouwhathappenednext.Aswecouldn’tagreeonourown,we

decided to takeourconcern to theadults.Thatday therewasameetingof thegovernmentinthepalace,sowescurriedtothehallofjustice,wheretheyweremeeting. I held the swan and Devadatta clasped his bow and arrows. Wepresentedourproblemtotheministersandaskedthemtorenderjudgment.The

affairsofstatecametoahaltasthemenlistened,firsttoDevadattaandthentome.Theydiscussedthematteratlength,buttheyalsowereunabletoagree.Themajority seemed to be leaning towards Devadatta, when my father, the king,suddenlyclearedhisthroatandcoughedafewtimes.Alltheministerssuddenlystoppedspeaking,and—tellmeifyoudon’tthinkthisisodd—withtotalaccord,theyagreed thatmyargumentwascorrectand that thebirdshouldbegiven tome.Devadattawasbesidehimselfwithanger,butofcourse, therewasnothinghecoulddo.“I had the bird, but Iwasn’t really happy.Even though Iwas still young, I

knewthatmyvictoryhadbeenlessthanhonorable.Iwasgiventhebirdbecausetheministerswantedtopleasemyfather,notbecausetheysawthetruthofwhatIsaid.”“That’ssad,”Sujatasaidandfrowned.“Yes, itwas.But turningmy thoughts to thebird, I tookcomfort in the fact

thatshewassafe.Otherwiseshesurelywouldhaveendedupinacookingpot.“In thisworld, fewpeople lookwith theeyesofcompassion,andsoweare

cruel andmerciless toward each other.Theweak are always oppressed by thestrong.Istillseethatmyreasoningthatdaywascorrect,foritarosefromloveandunderstanding.Loveandunderstandingcaneasethesufferingofallbeings.Thetruthisthetruth,whetherornotitisacceptedbythemajority.Therefore,Itellyouchildren,ittakesgreatcouragetostandupforandprotectwhatisright.”“Whathappenedtotheswan,Teacher?”askedSujata.“For four days, I cared for her.When I saw that her wound had healed, I

releasedher,afterwarninghertoflyfarawaylestshebeshotagain.”Siddhartha lookedat the twochildren, their facesquietandserious.“Sujata,

youmustreturnhomebeforeyourmotherbegins toworry.Svasti, isn’t it timeforyoutoreturntoyourbuffaloesandcutmoregrass?Thearmfulofkusagrassyou gaveme yesterdaymade a perfect cushion formeditation. Last night andthismorning, I sat upon it andmymeditationwas very peaceful. I sawmanythingsclearly.Youhavebeenagreathelp,Svasti.Asmyunderstandingdeepens,I shall share the fruit of my meditation with both you children. Now I willcontinuesitting.”SvastilookeddownatthegrasswhichSiddharthahadshapedintoacushion.

Thoughthegrasseswerepackedfirm,Svastiknewtheywerestill fragrantandsoft.Hewouldbringhisteacherafresharmfulofgrasseverythreedaystomakeanewcushion.Svastistoodupand,withSujata,joinedhispalmsandbowedtoSiddhartha.SujatasetoutforhomeandSvastiledhisbuffaloestograzefurther

alongtheriverbank.

ChapterFive

ABowlofMilk

EverydaySvastiwent intotheforest tovisitSiddhartha.Whenhewasabletocuttwobundlesofgrassbymidday,hehadlunchwithSiddhartha.Butasthedryseasoncontinuedandfreshgrassbecamemoreandmorescarce,itwasoftenlateafternoonbeforehe couldvisit his friend and teacher.SometimeswhenSvastiarrived,Siddharthawassittinginmeditation,andtheboysatsilentlyforabriefmoment,andthenlefttheforest,notwantingtodisturbhisteacher’smeditation.Butwhenhe foundSiddharthawalkingslowlyalong the forestpath,he joinedhim,sometimessharingsimpleconversation.SvastialsometSujatafrequentlyinthe forest. Every day, she brought Siddhartha a rice ballwith one condiment,suchassesamesalt,peanuts,orabitofcurry.Shealsobroughthimmilkorriceporridgeorrockcandy.Thechildrenhadmanyoccasionstotalkwitheachotherattheedgeoftheforestwhilethebuffalograzed.SometimesSujatabroughtherfriendSupriya,ayounggirlSvasti’sage.Svastiwantedtobringhisbrotherandsisters tomeet Siddhartha.Hewas sure they could cross the river at itsmostshallowpointwithoutdifficulty.Sujata told Svasti how she firstmet Siddhartha severalmonths earlier, and

how she had since brought him food every day around noon. Itwas on a fullmoonday.Athermother’srequest,shehadputonanewpinksariandcarriedaplatteroffoodtooffer to theforestgods.Therewerecakes,milk,congee,andhoney.The noon sun blazed.AsSujata neared the river, she saw aman lyingunconsciousontheroad.Sheputdownherplatterandrantohim.Hewasbarelybreathingandhis eyeswere tightlyclosed.His cheekshad the sunken lookofsomeone who had not had food for a long time. From his long hair, tangledbeard, and raggedgarment, Sujata knewhewas amountain asceticwhomusthave fainted from hunger. Without hesitating, she poured a cup of milk andeaseditagainsttheman’slips,spillingafewdropsonthem.Atfirsthedidnotrespond,butthenhislipsquiveredandpartedslightly.Sujataslowlypouredmilkintohismouth.Hebegantodrinkandbeforelongthecupwasempty.

“Child,pleasepourmealittlemoremilk.”

Sujata then sat along the riverbank to see if the man would regainconsciousness.Slowlyhesatupandopenedhiseyes.SeeingSujata,hesmiled.Hepulledtheendofhisgarmentbackupoverhisshoulderandfoldedhislegsinalotusposition.Hebegantobreathe,firstshallowlyandthenmoredeeply.Hissittingwasstableandbeautiful.Thinkingthathemustbeamountaingod,Sujatajoined her palms and began to prostrate herself before him, but the manmotionedforhertostop.Sujatasatup,andthemanspoketoherinasoftvoice,“Child,pleasepourmealittlemoremilk.”Happy tohearhimspeak,Sujatapouredanothercupandhedrank itall.He

felt how trulynourishing itwas.Less than anhour before, he thought hewasabouttobreathehislast.Nowhiseyesshoneandhesmiledgently.Sujataaskedhimhowhehadfaintedontheroad.“Ihavebeenpracticingmeditationinthemountains.Harshasceticdiscipline

hasleftmybodyweak,sotodayIdecidedtowalkdowntothevillagetobegforsome food.But I lostallmystrengthgettinghere.Thanks toyou,my lifehasbeensaved.”TheysatalongtheriverbanktogetherandthemantoldSujataabouthimself.

HewasSiddhartha,thesonofakingwhoreignedoverthecountryoftheSakyaclan.Sujata listenedcarefullyasSiddhartha toldher,“Ihaveseen thatabusingthebodycannothelponetofindpeaceorunderstanding.Thebodyisnotjustaninstrument.Itisthetempleofthespirit,theraftbywhichwecrosstotheothershore.Iwillnolongerpracticeself-mortification.Iwillgointothevillageeachmorningtobegforfood.”Sujatajoinedherpalms.“Honorablehermit,ifyouallowme,Iwillbringyou

foodeachday.Thereisnoneedforyoutointerruptyourmeditationpractice.Myhome is not far fromhere, and I knowmyparentswould be happy forme tobringyouyourmeal.”Siddharthawassilentforamoment.Thenheanswered,“Iamgladtoaccept

youroffer.Butfromtimetotime,Iwouldalsoliketogointothevillagetobegin order to meet the villagers. I would like to meet your parents and otherchildreninthevillageaswell.”Sujata was very happy. She joined her palms and bowed in gratitude. The

thoughtofSiddharthavisitingherhomeandmeetingherparentswaswonderful.Sheknew, too, thatbringinghimfoodeverydaywouldbenohardship,asherfamily was one of the wealthiest in the village. She did not mention this toSiddhartha.Sheonlyunderstoodthatthismonkwasimportantandthatofferingfood to himwasmore beneficial thanmaking a dozen offerings to the forestgods. IfSiddhartha’smeditationdeepened,shefelt,his loveandunderstandingcouldhelprelievemuchsufferingintheworld.SiddharthapointedouttheDangsirimountainwherehehadlivedinthecaves.

“Beginning today, I will not return there. This forest is cool and refreshing.ThereisamagnificentpippalatreewhichIshallmaketheplaceofmypractice.Tomorrowwhenyoucomewiththefoodoffering,pleasebringitthere.Come,Iwillshowyouthespot.”Siddhartha led Sujata across the river into the cool forest that bordered the

otherbankoftheNeranjaraRiver.Heshowedherthepippalatreeunderwhichhewouldmeditate.Sujataadmireditsmassivetrunkandraisedherheadtogazeattheleafybrancheswhichspreadoutlikeanenormouscanopy.Itwasakindofbanyan treewith leaves shaped like heartswith long pointed tails. The leaveswereasbigasSujata’shand.She listened to thebirdschirpinghappilyamong

thebranches.Itwasatrulypeacefulandrefreshingspot.Infact,shehadbeentothistreebeforewithherparentstomakefoodofferingstotheforestgods.“Thisisyournewhome,Teacher.”SujatalookedatSiddharthawithherround

blackeyes.“Iwillvisityouhereeveryday.”Siddharthanodded.HewalkedSujatabackoutoftheforestandsaidgoodbye

toherattheriverbank.Thenhereturnedalonetothepippalatree.Fromthatdayon,Sujatabroughtriceorchappatis tooffer tothemonk, just

before the sun began to cast shadows. Sometimes she also brought milk orcongee. Once in a while, Siddhartha would carry his begging bowl into thevillage. He met Sujata’s father, the village chief, and her mother, who waswearingabeautifulyellowsari.Sujata introducedhim toother children in thevillageandtookhimtothebarbersohecouldhavehisheadandbeardshaved.Siddhartha’s health recovered rapidly, and he told Sujata that his meditationpracticewasbeginningtobearfruit.ThencamethedaythatSujatametSvasti.That day Sujata had come early. She listened as Siddhartha told her about

meetingSvastithedaybefore.ShehadjustsaidthatshewishedtomeetSvastiherselfwhenheappeared.Afterward,whenevershemetSvasti,sheneverforgottoaskabouthisfamily.Sheandherservant,Purna,evenwent tovisitSvasti’shut. Purna was hired to work in Sujata’s household when her predecessor,Radha,diedof typhoid fever.On thesevisits,Sujatabroughtusedclothes stillfull of good wear for Svasti’s family to use. And much to Purna’s surprise,SujataliftedbabyBhimainherarms.Afterwards,shecautionedPurnanottotellherparentsthatshehadheldanuntouchablechild.Oneday,anumberofchildrendecidedtogoandvisitSiddharthatogether.All

of Svasti’s family came. Sujata brought her girlfriendsBalagupta,Vijayasena,Ulluvillike,andJatilika.Shealsoinvitedhersixteen-year-oldcousinNandabala,whobroughtheryoungerbrothersNalaka,whowasfourteen,andSubash,whowasnine.Eleven children sat in a semi-circle aroundSiddhartha, and they atelunchtogetherinsilence.SvastihadinstructedBalaandRupakbeforehandhowtoeatwithquietdignity.EvenbabyBhima,sittingonSvasti’s lap,atewithoutmakingasound,hereyesopenwide.SvastibroughtanewarmfuloffreshgrassforSiddhartha.Hehadaskedhis

friendGavampati,alsoabuffaloboy,towatchoverMr.Rambhul’sbuffaloessothathecouldhavelunchwithSiddhartha.Inthefields,thesunblazed,butwithintheforest,Siddharthaand thechildrenwererefreshedby thecoolshadeof thepippalatree.Itsleafybranchesextendedoveranareawiderthanadozenhouses.Thechildrensharedtheirfoodwithoneanother,andRupakandBalaespecially

enjoyed chappati with curry and fragrant white rice dipped in peanuts andsesamesalt.SujataandBalaguptabroughtenoughwaterforeveryonetodrink.Svasti’s heart overflowedwith happiness. The atmospherewas still and quiet,yetalivewith thegreatest joy.Onthatday,atSujata’srequest,Siddhartha toldthem the story of his life. The children listened enraptured from beginning toend.

ChapterSix

BeneathaRose-AppleTree

Whenhewasnineyearsold,Siddharthawas told about thedreamhismotherhad before giving birth to him. A magnificent white elephant with six tusksdescended from the heavens surrounded by a chorus of beatific praises. Theelephantapproachedher,itsskinwhiteasmountainsnow.Itheldabrilliantpinklotusflowerinitstrunk,andplacedtheflowerwithinthequeen’sbody.Thentheelephant, too, enteredhereffortlessly, andall atonce shewas filledwithdeepease and joy. She had the feeling shewould never again know any suffering,worry,orpain,andsheawokeupliftedbyasensationofpurebliss.Whenshegotupfromherbed,theetherealmusicfromthedreamstillechoedinherears.Shetold her husband, the king, of the dream, and he, too, marvelled at it. Thatmorning,thekingsummonedalltheholymeninthecapitaltocomeanddivinethemeaningofthequeen’sdream.Afterlisteningintentlytothedream’scontent,theyresponded,“Yourmajesty,

thequeenwillgivebirth toasonwhowillbeagreat leader.Heisdestinedtobecomeeitheramightyemperorwhorules throughout thefourdirections,oragreatTeacherwhowillshowtheWayofTruthtoallbeingsinHeavenandEarth.Ourland,yourmajesty,haslongawaitedtheappearanceofsuchaGreatOne.”King Suddhodana beamed. After consulting the queen, he ordered that

provisions from the royal storehouses be distributed to the ill and unfortunatethroughouttheland.ThusthecitizensofthekingdomofSakyasharedthekingandqueen’sjoyoverthenewsoftheirfutureson.Siddhartha’s mother was named Mahamaya. A woman of great virtue, her

loveextended toallbeings—people, animals, andplants. Itwas thecustom inthose days for a woman to return to her parents’ home to give birth there.Mahamayawas from thecountryofKoliya, so she setout forRamagama, thecapitalofKoliya.Alongtheway,shestoppedtorestinthegardenofLumbini.Theforesttherewasfilledwithflowersandsingingbirds.Peacocksfannedtheirsplendid tails in themorning light.Admiring an ashok tree in full bloom, thequeenwalkedtowardsit,whensuddenly,feelingunsteady,shegrabbedabranchof the ashok tree to support her. Just amoment later, still holding the branch,

QueenMahamayagavebirthtoaradiantson.The prince was bathed in fresh water and wrapped in yellow silk by

Mahamaya’s attendants. As there was no longer any need to return toRamagama,thequeenandthenewbornprincewerecarriedhomeintheirfour-horsecarriage.When theyarrivedhome, theprincewasagainbathed inwarmwaterandplacednexttohismother.Hearing thenews,KingSuddhodanahurried in to seehiswifeandson.His

joy was boundless. His eyes sparkled and he named the prince “Siddhartha,”“theonewhoaccomplisheshisaim.”Everyonein thepalacerejoiced,andonebyonetheycametooffertheircongratulationstothequeen.KingSuddhodanawastednotimeinsummoningthesoothsayerstotellhimofSiddhartha’sfuture.Afterexaminingthebaby’sfeatures,theyallagreedthattheboyborethemarksofagreatleaderandwouldnodoubtruleoveramightykingdomthatspreadinallfourdirections.OneweeklateraholymannamedAsitaKaladevelapaidavisittothepalace.

His back was bent with age, and he needed a cane to descend the mountainwherehelived.WhenthepalaceguardsannouncedMasterAsita’sarrival,KingSuddhodanapersonallycameouttogreethim.Heusheredhimintoseethebabyprince.Theholymangazedattheprinceforalongtimewithoututteringaword.Thenhebegan toweep,his tremblingbodysupportedbyhiscane.Streamsoftearsfellfromhiseyes.King Suddhodhana’s joy was boundless, as he hurried in to see his wife andnewbornson.

King Suddhodana grew alarmed and asked, “What is it? Do you forebodesomemisfortuneforthechild?”Master Asita wiped the tears with his hands and shook his head. “Your

majesty,Iseenomisfortuneatall.Iweepformyself,forIcanclearlyseethatthis child possesses true greatness. He will penetrate all the mysteries of theuniverse. Your majesty, your son will not be a politician. He will be a greatMaster of the Way. Heaven and Earth will be his home and all beings hisrelations. Iweep because Iwill pass away before I have a chance to hear hisvoiceproclaimthetruthshewillrealize.Majesty,youandyourcountrypossessgreatmerittohavegivenbirthtosuchaoneasthisboy.”

Asitaturnedtoleave.Thekingpleadedforhimtostay,butitwasofnouse.Theoldmanbeganwalkingbacktohismountain.MasterAsita’svisitsentthekingintoafrenzy.Hedidnotwanthissontobecomeamonk.Hewantedhimtoassumehis throneandextend thebordersof theirkingdom.Theking thought,“Asita is only one among hundreds, even thousands of holymen. Perhaps hisprophecy is mistaken. Surely the other holy men who said Siddhartha wouldbecome a great emperor were correct.” Clinging to this hope, the king wascomforted.After having attained sublime joy giving birth to Siddhartha, Queen

Mahamaya died eight days later, and all the kingdom mourned her. KingSuddhodana summoned her sisterMahapajapati, and asked her to become thenew queen. Mahapajapati, also known as Gotami, agreed, and she cared forSiddharthaasifhewereherownson.Astheboygrewolderandaskedabouthisrealmother,heunderstoodhowmuchGotamihadlovedhersisterandhowshemorethananyoneelseintheworldcouldlovehimasmuchashisownmother.UnderGotami’scare,Siddharthagrewstrongandhealthy.Oneday, asGotamiwatchedSiddhartha play in the garden, she realized he

was old enough to learn the graces of wearing gold and precious gems. SheinstructedherattendantstobringforthpreciousjewelstotryonSiddhartha,buttohersurprise,nonerenderedSiddharthamorehandsomethanhealreadywas.AsSiddharthaexpresseddiscomfortatwearingsuchthings,Gotamiorderedthejewelstobereturnedtotheircases.WhenSiddharthareachedschoolage,hestudiedliterature,writing,music,and

athleticswith the other princes of the Sakya dynasty.Among his schoolmateswerehiscousinsDevadattaandKimbilaandthesonofapalacedignitary,aboynamedKaludayi.Naturallyintelligent,Siddharthamasteredhislessonsquickly.HisteacherVisvamittafoundtheyoungDevadattaasharpstudent,butneverinhisteachingcareerhadhetaughtastudentmoreimpressivethanSiddhartha.Onedaywhenhewasnineyears old,Siddhartha andhis schoolmateswere

allowed to attend the ritual first plowing of the fields.Gotami herself dressedSiddhartharightdowntothefineslippersonhisfeet.Attiredinhisroyalbest,King Suddhodana presided over the ceremonies. High ranking holy men andbrahmans paraded in robes and head-dresses of every color imaginable. Theceremonywas held next to the finest fields in the kingdom, not far from thepalaceitself.Flagsandbannerswavedfromeverygateandalongeveryroadside.Colorful displaysof food anddrinkwere laidout on altars crowded along theroads. Minstrels and musicians strolled among the throngs of people, adding

mirthandmerriment to thebustling festivities.HolymenchantedwithutmostsolemnityasSiddhartha’sfatherandallthedignitariesofthecourtstoodfacingthe unfolding ritual. Siddhartha stood towards the back with Devadatta andKaludayi at his sides. The boyswere excited because they had been told thatwhen the rituals were over, everyone would enjoy a feast spread out on thegrassymeadow.Siddharthadidnotoftengoonpicnics, andhewasdelighted.Buttheholymen’schantingwentonandonwhatseemedlikeforever,andtheyoung boys grew restless. Unable to endure any longer, they wandered off.KaludayiheldontoSiddhartha’ssleeve,andofftheywentinthedirectionofthemusicanddancing.Thehotsunblazedandtheperformers’costumesgrewwetwithperspiration.Beadsof sweat shoneon thedancinggirls’ foreheads.Afterrunningaboutamongthescenesofentertainment,Siddhartha,too,grewhotandhe left his friends to seek the shade of the rose-apple tree alongside the road.Beneaththecoolbranches,Siddharthafeltpleasantlyrefreshed.Atthatmoment,Gotamiappearedand,spottingherson,shesaid,“I’vebeenlookingalloverforyou.Where have you been?You should return now for the conclusion of theceremony.Itwouldpleaseyourfather.”“Mother,theceremonyistoolong.Whymusttheholymenchantsolong?”“They are reciting the Vedas, my child. The scriptures have a profound

meaning, handed down by the Creator Himself to the brahmans countlessgenerationsago.Youwillstudythemsoon.”“Whydoesn’tFatherrecite thescriptures insteadofhavingthebrahmansdo

it?”“Only those born into the brahmana caste are permitted to recite the

scriptures, my child. Even kings who wield great power must depend on theservicesofthebrahmansforpriestlyduties.”Siddhartha thought over Gotami’s words. After a long pause, he joined his

palmsandentreatedher,“Please,Mother,askFatherifImaystayhere.Ifeelsohappysittingbeneaththisrose-appletree.”Givingingood-naturedlytoherchild,Gotamismiledandnodded.Shestroked

hishair,andthenreturneddownthepath.Atlastthebrahmansconcludedtheirprayers.KingSuddhodanasteppeddown

into the fields and, togetherwith twomilitaryofficers, began toplow the firstrow of the season, as cheers resounded among the crowd. Then the farmersfollowedtheking’sexampleandbegantoplowtheirfields.Hearingthepeople’scheers, Siddhartha ran to the edge of the fields. He watched a water buffalostraining to pull a heavy plow, followed by a robust farmer whose skin was

bronzed from longwork in the sun. The farmer’s left hand steadied the plowwhilehisrighthandwieldedawhiptourgethebuffaloon.Sunblazedandtheman’s sweatpoured in streams fromhisbody.The richearthwasdivided intotwo neat furrows. As the plow turned the earth, Siddhartha noticed that thebodiesofwormsandothersmallcreatureswerebeingcutaswell.Asthewormswrithed upon the ground, they were spotted by birds who flew down andgrabbedthemintheirbeaks.ThenSiddharthasawalargebirdswoopdownandgraspasmallbirdinitstalons.Utterly absorbed in these events, standing beneath the burning sun,

Siddhartha,too,becamedrenchedinsweat.Heranbacktotheshadeoftherose-appletree.Hehadjustwitnessedsomanythingsstrangeandunknowntohim.Hesatcross-leggedandclosedhiseyestoreflectonallhehadseen.Composedand erect, he sat for a long time, oblivious to all the singing, dancing, andpicnickingtakingplacearoundhim.Siddharthacontinuedtosit,absorbedbytheimagesofthefieldandthemanycreatures.Whenthekingandqueenpassedbysometime later, they discovered Siddhartha still sitting in deep concentration.GotamiwasmovedtotearsseeinghowbeautifulSiddharthalooked,likeasmall,still statue. But King Suddhodana was seized with sudden apprehension. IfSiddharthacouldsit sosolemnlyat suchayoungage,mightnot theholymanAsita’s prophecy come true? Too disturbed to remain for the picnic, the kingreturnedalonetothepalaceinhisroyalcarriage.Somepoor,countrychildrenpassedbythetreespeakingandlaughinghappily.

Gotamimotionedthemtobequiet.ShepointedtoSiddharthasittingbeneaththerose-appletree.Curious,thechildrenstaredathim.Suddenly,Siddharthaopenedhiseyes.Seeingthequeen,hesmiled.“Mother,”hesaid,“recitingthescripturesdoesnothingtohelpthewormsand

thebirds.”SiddharthastoodupandrantoGotamiandclaspedherhand.Hethennoticed

thechildrenobservinghim.Theywereabouthisownage,buttheirclothesweretattered, theirfacessoiled,andtheirarmsandlegspiteouslythin.Awareofhisprincelyattire,Siddharthafeltembarrassed,andyethewantedverymuchtoplaywiththem.Hesmiledandhesitantlywaved,andoneboysmiledback.Thatwasall the encouragement Siddhartha needed.He askedGotami for permission toinvitethechildrentothepicnicfeast.Atfirstshehesitated,butthenshenoddedinassent.

ChapterSeven

WhiteElephantPrize

When Siddhartha was fourteen years old, QueenGotami gave birth to a son,Nanda.All the palace rejoiced, including Siddhartha, whowas very happy tohaveayoungerbrother.Everydayafterhisstudies,heranhometovisitNanda.AlthoughSiddharthawasalreadyofanagetobeconcernedwithothermatters,heoftentooklittleNandaonwalks,accompaniedbyDevadatta.Siddhartha had three other cousins that he liked very much, named

Mahanama,Baddhiya,andKimbila.Heoften invited themtoplaywithhiminthe flower gardens behind the palace. Queen Gotami enjoyed watching themplayas shesaton thewoodenbenchbeside the lotuspond.Herattendantwasalways ready to respond to her requests to bring drinks and snacks for thechildren.Witheachpassingyear,Siddharthagrewevermoreadept inhis studiesand

Devadatta had a hard time concealing his jealousy. Siddharthamastered everysubjectwithease, including themartialarts.AlthoughDevadattawasstronger,Siddhartha was more agile and alert. In math, the other boys yielded toSiddhartha’s brilliance. Arjuna, his math teacher, spent hours answeringSiddhartha’sadvancedquestions.Siddharthawasespeciallygiftedinmusic.Hismusicteachergavehimarare

and precious flute and on summer evenings Siddharthawould sit alone in thegardenandplayhisnewinstrument.Sometimeshissongsweresweetandsoft,while other times the soundwas so sublime that listeners felt as though theywere being carried high above the clouds. Gotami often sat outside as theeveningshadowsfellinordertolistentoherson’smusic.Sheexperienceddeepcontentment as she allowed her heart to drift with the sound of Siddhartha’sflute.As befitted his age, Siddhartha concentratedmore intensely in his religious

andphilosophical studies.Hewas instructed inall theVedas,andheponderedthemeaningsof the teachingsandbeliefs theyexpounded.Hedevoted specialstudytotheRigvedaandAtharvedascriptures.Fromthetimehewasverysmall,Siddharthahadseenthebrahmansrecitescripturesandperformrituals.Nowhe

himselfbegantopenetratethesubjectmattercontainedinthesesacredteachings.Great importancewasgiven to thesacredwritingsofBrahmanism.Thewordsandthesoundsthemselveswereseentoholdgreatpowerwhichcouldinfluenceandevenchangetheaffairsofpeopleandthenaturalworld.Thepositionsofthestarsandtheunfoldingoftheseasonswereintimatelyconnectedtoprayersandritual offerings. The brahmans were the sole ones regarded capable ofunderstanding the hiddenmysteries of heaven and earth, and they alone coulduse prayer and ritual to bring proper order to the realms of humans and thenaturalworld.Siddhartha was taught that the cosmos emanated from a Supreme Being

known as Purusa or Brahman, and that all castes in society had issued fromvariouspartsoftheCreator’sbody.Everypersoncontainedpartoftheessenceof the transcendental Creator and that universal essence comprised a person’sbasicnatureorsoul.Siddhartha devoted serious study, as well, to all the other brahmana texts,

including the Brahmanas and the Upanishads. His teachers wanted only toinstruct their charges in the traditional beliefs, but Siddhartha and hiscompanions insisted on asking questions that forced their teachers to addresscontemporaryideasthatdidnotalwaysseemtoaccordwithtradition.Onthedaystheboyswereofffromschool,Siddharthapersuadedthemtovisit

anddiscussthesematterswithwell-knownpriestsandbrahmansinthecapital.Thanks to these encounters, Siddhartha learned that there were a number ofmovementsinthecountrywhichopenlychallengedtheabsoluteauthorityofthebrahmans. Members of these movements were not only discontented laymenwhowished tosharesomeof thepower thathad longbelongedexclusively tothebrahmanacaste,buttheyincludedreform-mindedmembersofthebrahmanacasteaswell.Since the day young Siddhartha had been given permission to invite a few

poorcountrychildrentohisroyalpicnic,hehadalsobeenallowedtovisitfromtimetotimethesmallvillages thatsurroundedthecapital.Ontheseoccasions,hewasalwayscarefultowearonlysimplegarments.Byspeakingdirectlywiththepeople,Siddharthalearnedmanythingsthathehadneverbeenexposedtointhepalace.Hewasaware,ofcourse,thatthepeopleservedandworshippedthethreedeitiesofBrahmanism—Brahman,Vishnu,andShiva.Buthealsolearnedthat theyweremanipulatedandoppressedby thebrahmanapriests. Inorder tohavetheproperritualsforbirths,marriages,andfunerals,familieswereforcedto pay the brahmans in food, money, and physical labor, regardless of how

impoverishedtheywere.Onedaywhilepassingastrawhut,Siddharthawasstartledbymournfulcries

fromwithin.HeaskedDevadattatoenterandinquirewhatwasthematter.Theylearned that the head of the household had recently died. The family waswretchedly poor. The wife and children were piteously thin and dressed intatteredrags.Theirhousewasonthevergeofcollapse.Siddharthalearnedthatthe husband had desired the services of a brahman to purify the earth beforerebuilding their kitchen, but before providing these services, the brahmandemanded the man work for him. Throughout several days the brahman hadordered him to haul large rocks and chop wood. During this time the manbecame ill and thebrahmanpermittedhim to returnhome,buthalfwayhome,themancollapsedontheroadanddied.Asaresultofhisownreflections,Siddharthabegantoquestionsomeof the

fundamental teachings of Brahmanism: that the Vedas had been givenexclusivelytothebrahmanacaste,thatBrahmanwastheSupremeRuleroftheuniverse,andthatprayersandritualsofthemselvespossessedomnipotentpower.Siddharthasympathizedwith thosepriestsandbrahmanswhodared todirectlychallengethesedogmas.Hisinterestneverwaned,andSiddharthanevermissedaclassordiscussionontheVedas.Healsopursuedthestudiesoflanguageandhistory.Siddharthalikedverymuchtomeetanddiscusswithhermitsandmonks,but

ashisfatherdisapproved,hehadtofindexcusestogoonotherexcursionsinthehope of encountering such men. These monks cared nothing for materialpossessionsandsocial status,unlike thebrahmanswhoopenlyvied forpower.Rather,thesemonksabandonedeverythinginordertoseekliberationandtocutthetiesthatboundthemtothesorrowsandworriesoftheworld.TheyweremenwhohadstudiedandpenetratedthemeaningoftheVedasandtheUpanishads.Siddhartha knew that many such hermits lived in Kosala, the neighboringkingdomtothewest,andinMagadhawhichlaytothesouth.Siddharthahopedthatonedayhewouldhaveachance tovisit theseregionsandstudyseriouslywithmensuchasthese.Of course, King Suddhodana was aware of Siddhartha’s aspirations. He

dreadedthathissonmightonedayleavethepalaceandbecomeamonk,andheconfided his worries to his younger brother, Dronodanaraja, the father ofDevadattaandAnanda.“ThecountryofKosalahaslonghaditseyeonourterritory.Wemustcount

onthetalentsofouryoungpeople,suchasSiddharthaandDevadatta,toprotect

the destiny of our country. I greatly fear Siddharthamay decide to become amonk,astheMasterAsitaKaladevelapredicted.Ifthiscomestopass,itislikelythatDevadattawill follow in Siddhartha’s footsteps.Do you knowhowmuchtheyliketogooutandmeetwiththesehermits?”Dronodanaraja was taken aback by the king’s words. After pondering a

moment,hewhisperedintheking’sear,“Ifyouaskme,IthinkyoushouldfindawifeforSiddhartha.Oncehehasafamilytooccupyhim,hewillabandonthisdesiretobecomeamonk.”KingSuddhodananodded.That night he confided his concerns to Gotami, who promised she would

arrange for Siddhartha tomarry in the near future. Even though she had justrecentlygivenbirth toagirl, aprincessnamedSundariNanda, soonafter, shebegantoorganizeanumberofgatheringsfortheyoungpeopleinthekingdom.Siddhartha joined theseeveningsofmusic, athletic events, and field tripswithenthusiasm.Hemademanynewfriends,bothyoungmenandyoungwomen.King Suddhodana had a younger sister named Pamita whose husband was

KingDandapaniofKoliya.ThecouplekeptresidencesinbothRamagama,thecapitalofKoliya,andinKapilavatthu.SakyaandKoliyawereseparatedonlybytheRohiniRiverand theirpeopleshadbeencloseformanygenerations.Theircapitalswerebutaday’sjourneyapart.AtGotami’srequest,thekingandqueenofKoliya agreed to organize amartial arts competition on the large field thatborderedKunauLake.KingSuddhodanapersonallypresidedover theevent toencourage the young people of his kingdom to develop their strength andincreasetheirfightingskills.Alltheyoungpeopleofthecapitalwereinvitedtoattend,girls aswell asboys.Theyoungwomendidnot engage in the athleticcontests but encouraged the young men with their praise and applause.Yasodhara,thedaughterofQueenPamitaandKingDandapani,wasresponsibleforwelcomingalltheguests.Shewasalovelyandcharmingyoungwoman,herbeautynaturalandfresh.Siddhartha placed number one in all the events, including archery,

swordsmanship, horse racing, and weightlifting, and it was Yasodhara whopresentedhimwithhisprize, awhite elephant.Withherpalms joinedandherheadslightlybowed, inavoicenobleandserene, shedeclared,“Pleaseacceptthis elephant, Prince Siddhartha, for your well deserved victory. And pleaseacceptmyheartfeltcongratulations.”Siddharthaplacednumberoneinall theevents.Yasodharapresentedhimwithhisprize,awhiteelephant.

The princess’movements were graceful and unaffected, and hermanner ofdress elegant and refined. Her smile was as fresh as a half-opened lotus.Siddharthabowedandlookedintohereyes,sayinginaquietvoice,“Thankyou,princess.”DevadattastoodbehindSiddhartha,unhappytohavewononlysecondplace.

UpsetthatYasodharahadnotevennoticedhim,hegrabbedtheelephant’strunkand viciously struck it in a sensitive spot. Overcome with pain, the elephantdroppedtoitsknees.SiddharthalookedseverelyatDevadatta,“Cousin,thatwasoutrageous.”Siddhartha rubbed the tender place on the elephant’s trunk and spoke

soothingly to it.Gradually the elephant stood up again and bowed its head inrespecttotheprince.Thespectatorsapplaudedloudly.Siddharthaclimbedupontheelephant’sbackandthevictoryprocessionbegan.Undertheguidanceofitstrainer,thewhiteelephantcarriedSiddharthaaroundthecapitalofKapilavatthu,

andthepeoplecheered.Yasodharawalkedbesidethemwithslow,gracefulsteps.

ChapterEight

TheJewelledNecklace

As he grew into his teens, Siddhartha came to find palace life stifling, so hebeganmakingexcursionsbeyondthecitylimitstoseewhatlifewaslikeoutside.HewasalwaysaccompaniedbyChanna,his faithful attendant, and sometimesalsobyhis friendsorbrothers.Channawas responsible forSiddhartha’shorsecarriage, and he and Siddhartha took turns holding the reins. As Siddharthaneverusedawhip,Channadidnoteither.Siddhartha visited every corner of the Sakya kingdom, from the rugged

foothillsof theHimalayanmountains in thenorth to thegreat southernplains.Thecapital,Kapilavatthu,was located in the richest,mostpopulated regionofthe lowlands. Compared with the neighboring kingdoms of Kosala andMagadha,Sakyawasquitesmall,butwhatitlackedinareaitmorethanmadeupin its ideal location. The Rohini and Banganga Rivers which began in thehighlands, flowed down to irrigate its rich plains. They continued southwardsand joined the Hiranyavati River before emptying into the Ganga. SiddharthalovedtositonthebanksoftheBangangaandwatchthewaterrushby.ThelocalvillagersbelievedthatthewatersoftheBangangacouldwashaway

one’sbadkarma,frombothpresentandpastlives,andsotheyoftensubmergedthemselves in the water, even at near freezing temperatures. One day, whilesittingalongtheriverbankwithhisattendant,Siddharthaasked,“Channa,doyoubelievethisrivercanwashawaybadkarma?”“Itmust,yourhighness,otherwisewhywouldsomanypeoplecomehereto

washthemselves?”Siddharthasmiled.“Well then, theshrimp,fish,andoysterswhospendtheir

entirelivesinthesewatersmustbethepurestandmostvirtuousbeingsofall!”Channa replied,“Well,at least Icansay thatbathing in this riverwillwash

awaythedirtanddustfromone’sbody!”SiddharthalaughedandpattedChannaontheshoulder.“Withthat,Icertainly

agree.”Onanotherday,ashewasreturningtothepalace,Siddharthawassurprisedto

seeYasodharainasmall,poorvillage,withoneofhermaidservants,tendingto

the village children who were suffering from eye diseases, influenza, skindisorders,andotherailments.Yasodharawasdressedsimply,yetsheappearedtobe as a goddess who had appeared among the poor. Siddhartha was deeplymoved tosee thedaughterofa royal familyplacingherowncomfortasidesothat she could care for the destitute. She rinsed their infected eyes and skin,dispensedmedicine,andwashedtheirsoiledclothes.“Princess, how long have you been doing this?” asked Siddhartha. “It is

beautifultoseeyouhere.”Yasodharalookedupfromwashingalittlegirl’sarm.“Foralmosttwoyears,

yourhighness.ButthisisonlythesecondtimeIhavebeeninthisvillage.”“Ioften stophere.Thechildrenknowmewell.Yourworkmustgiveyoua

greatfeelingofsatisfaction,princess.”Yasodharasmiledwithoutanswering.Shebentover tocontinuewashingthe

girl’s arm. That day, Siddhartha had a chance to speak with Yasodhara for alonger time.Hewassurprised to learn that she sharedmanyofhisown ideas.Yasodhara was not content to remain in her lady’s quarters blindly obeyingtradition. She, too, had studied the Vedas and secretly opposed society’sinjustices.And likeSiddhartha,shedidnot feel trulyhappybeingaprivilegedmemberofawealthy,royalfamily.Sheloathedthepowerstrugglesamongthecourtiersandevenamong thebrahmans.Sheknew thatasawomanshecouldnot effect great social change, so she found ways to express her convictionsthroughcharitablework.Shehopedthatherfriendsmightseethevalueofthisthroughherexample.SiddharthawasdeeplymovedtoseeYasodharacaringforthedestitutechild.

Since the day he first saw her, Siddhartha had felt a special affinity forYasodhara.Nowhe found himself drawn to everyword she spoke.His fatherhad expressed a desire that he marry soon. Perhaps Yasodhara was the rightwoman.During themusical and athletic gatherings, Siddhartha hadmetmanycharmingyoungwomen,butYasodharawasnotonlythemostbeautiful,shewastheonewithwhomhefelteaseandcontentment.One day, Queen Gotami decided to organize a reception for all the young

womenof the capital.SheaskedPamita,Yasodhara’smother, tohelpwith thepreparations.TheyoungwomenofKapilavatthuwereinvited,andeachwastobepresentedwithfinejewelry.QueenPamitasuggestedthatSiddharthahimself

present each gift, much in the same spirit that Yasodhara had welcomed thegueststhatattendedthemartialartscontest.KingSuddhodanaandthemembersoftheroyalfamilywouldbepresent.Thepartytookplaceonadelightfullycoolevening.Foodanddrinkswereset

outthroughoutthepalacehalls,whilemusiciansentertainedtheguests.Beneaththebright,flickeringlightsoffloweredlanterns,gracefulyoungwomenarrived,wearing colorful saris shimmering with gold thread. One by one they passedbeforetheroyaldignitaries,includingthekingandqueen.Siddhartha,dressedinprincelygarb,stoodtotheleftbehindatablecoveredwithpearlnecklacesandgoldandpreciousgemstopresenttonearlyathousandyoungladies.AtfirstSiddharthahadrefusedtopresentthegiftspersonally,butGotamiand

Pamita had beseeched him. “Itwould be a great honor and happiness for anyperson to receive a gift directly from you. You should understand that,” saidPamitawith a convincing smile. Siddhartha did notwant to refuse to providehappinesstoothers,andsohecomplied.Butnow,standingbeforethethousandsofguests,Siddharthadidnotknowhowhecouldpossiblychooseafittinggiftforeach lady.Everyyoungwomanpassed infullviewofall theguestsbeforeapproaching Siddhartha. The first young woman to be presented was Soma,daughterofaprince.AsinstructedbyPamita,shemountedthestairsoftheroyaldais,stoppedtobowtothekingandqueenandallthedistinguishedguests,andthenwalkedslowlytowardsSiddhartha.Whenshereachedhim,shebowedherhead, and Siddhartha bowed in return. Then he offered her a strand of jadebeads. The guests applauded their approval, and Soma bowed. She spoke herthankssosoftlythatSiddharthacouldnotunderstandherwords.ThenextwomanwasRohini,namedaftertheriver.Siddharthadidnottryto

distinguishamongtheyoungwomenbyselectingdifferentjewelstomatchtheirparticulargraceandbeauty.Hepickedupwhicheverornamentwasnextonthetable and offered it to the next young woman. Thus the presentation of giftsproceeded quickly even though therewere somany youngwomen. By ten atnight, most of the jewelry had been given away. Everyone believed a youngwomannamedSelawas the last in line.But justasSiddhartha thoughthehadcompleted his task, another young woman appeared from the audience andslowlymadeherwaytothedais.ItwasYasodhara.Shewasdressedinanivorycoloredsariassimpleandlightasacoolmorningbreeze.Shebowedtothekingand queen. Ever graceful and natural, she approached Siddhartha, smiled, andasked,“Doesyourhighnesshaveanythingleftforme?”Siddhartha looked at Yasodhara and then confusedly at the ornaments

remainingon the table.Heappeared flustered—therewasnothingon the tableworthy of Yasodhara’s beauty. Suddenly he smiled. He removed the necklacearound his own neck and held it out to Yasodhara. “This is my gift to you,princess.”Yasodharashookherhead.“Icameheretohonoryou.HowcanItakeaway

yourownnecklace?”Siddharthaanswered,“Mymother,QueenGotami,oftensaysthatIlookbetter

withoutjewelry.Please,princess,acceptthisgift.”Hemotionedhertostepclosersothathecouldplacetheshiningbeadsaround

herneck.Theguestsburst intoapplause,and it seemedas if thecheerswouldneverend.Theyallrosetotheirfeettoexpresstheirjoyousapproval.

ChapterNine

ThePathofCompassion

SiddharthaandYasodhara’sweddingtookplacethefollowingautumn.Itwasanoccasion of great joy and celebration for the entire kingdom. The capital,Kapilavatthu,wasdeckedwithflags,lanterns,andflowers,andtherewasmusiceverywhere. Wherever Siddhartha and Yasodhara went in their carriage, theywere greeted with resounding cheers. They also visited outlying hamlets andvillages,bringinggiftsoffoodandclothingtomanypoorfamilies.King Suddhodana supervised the building of three palaces for the young

couple,oneforeachseason.Thesummerpalacewasbuiltonabeautifulhillsidein thehighlands,while the rainyseasonandwinterpalaceswere in thecapitalcity.Eachpalacehadlotuspools,someforpalebluelotuses,someforpink,andsome for white. The couple’s fine garments and slippers, and the fragrantsandalwoodtheyliteveryday,wereorderedspeciallyfromVaranasi,thecapitaloftheKasikingdomtothesouthwest.KingSuddhodanawasatpeace,nowthatSiddharthahadfollowedthepathhe

hadwished his son to follow.He personally selected the finestmusicians anddancers in thekingdomtoprovidecontinualandpleasantentertainmentforhisyoungsonanddaughter-in-law.But happiness for Siddhartha and Yasodhara was not to be found in a

pampered life of wealth and status. Their happiness came from opening theirheartsandsharingtheirdeepest thoughtswitheachother.Theyweren’tmovedby exquisite and savory foods or fancy silken clothes. While they couldappreciatetheartistryofthedancersandmusicians,theywerenotcarriedawayby the pleasures they offered. They had their own dreams—to find answersconcerningthespiritualquestandtherenewalofsociety.Siddhartha and Yasodhara’s wedding was an occasion of great joy andcelebrationfortheentirekingdom.

Thefollowingsummer,astheyweredriventotheirsummerpalacebyfaithfulChanna, Siddhartha’s boyhood attendant, Siddhartha introduced Yasodhara toplacesthroughoutthekingdomshedidnotyetknow.Theystayedseveraldaysateach location, sometimes spending the night in the homes of country folk,sharing their simple foods and sleeping upon their woven string beds. Theylearned a great deal about thewayof life and the customsof each place theyvisited.Attimestheyencounteredterriblemisery.Theymetfamilieswithnineorten

children,everychildrackedwithdisease.Nomatterhowhardtheparentstoileddayandnight,theycouldnotearnenoughtosupportsomanychildren.Hardship

went hand in handwith the life of the peasants. Siddhartha gazed at childrenwitharmsandlegsas thinasmatchsticksandbelliesswollenfromwormsandmalnutrition.Hesawthehandicappedandinfirmforcedtobeginthestreets,andthesescenesrobbedhimofanyhappiness.Hesawpeoplecaughtininescapableconditions. In addition to poverty and disease, they were oppressed by thebrahmans,andtherewasnoonetowhomtheycouldcomplain.Thecapitalwastoo distant and even if theywent there,whowould help them?He knew thatevenakinghadnopowertochangethesituation.Siddharthahadlongunderstoodtheinnerworkingsoftheroyalcourt.Every

officialwasintentonprotectingandfortifyinghisownpower,notonalleviatingthesufferingofthoseinneed.Hehadseenthepowerfulplotagainsteachother,andhefeltnothingbutrevulsionforpolitics.Heknewthatevenhisownfather’sauthoritywasfragileandrestricted—akingdidnotpossesstruefreedombutwasimprisonedbyhisposition.His fatherwas awareofmanyofficials’ greed andcorruption, but was forced to rely on these same individuals to maintain thestabilityofhisreign.Siddhartharealizedthatifhestoodinhisfather’splace,hewould have to do the same. He understood that only when people overcamegreedandenvyintheirownheartswouldconditionschange.Andsohisdesiretoseekapathofspiritualliberationwasreignited.Yasodharawasbrightandintuitive.SheunderstoodSiddhartha’slongings,and

shehadfaiththatifSiddhartharesolvedtofindthepathofliberationhewouldsucceed.Butshewasalsoquitepractical.Suchasearchcouldlastmonths,evenyears.Inthemeantime,sufferingswouldcontinuetodailyunfoldaroundthem.And so she believed itwas important to respond right in the presentmoment.ShediscussedwithSiddharthawaystoeasethesufferingofthepoorestmembersofsociety.Shehadbeendoingworklike thatforseveralyears,andhereffortseased some of the people’s misery and brought some measure of peace andhappiness toherownheartaswell.Shebelieved thatwithSiddhartha’s lovingsupportshecouldcontinuesuchworkforalongtime.FromKapilavatthucamepouringallmannerofgoodsandservantstoprovide

forthecouple’ssummerneeds.SiddharthaandYasodharasenthomemostoftheservants, retaining only a few to assist them with the gardens, cooking, andhousekeeping.And,ofcourse,theyretainedtheservicesofChanna.Yasodharaorganized their daily life as simply as possible. She personally entered thekitchen to direct the cooking of simplemeals pleasing to Siddhartha, and shecared for his garmentswith her ownhands. She sought Siddhartha’s guidanceconcerningthereliefprojectssheintendedtocontinuewhentheyreturnedtothe

capital.Siddharthaunderstoodherneedtoengageinsocialaction,andheneverfailedtoexpresshissupport.Becauseofthis,Yasodharaplacedevendeepertrustinherhusband.But although Siddhartha understood the value of Yasodhara’s work, he felt

thatherpathalonecouldnotbringtruepeace.Peoplewereentrappednotonlyby illness and unjust social conditions, but by the sorrows and passions theythemselvescreatedintheirownheartsandminds.Andifintime,Yasodharafellvictim to fear, anger, bitterness, or disappointment, where would she find theenergy needed to continue her work? Siddhartha had himself experiencedsuspicion, frustration, andpainwhenhe sawhow thingsworked in thepalaceand in society.He knew that the attainment of inner peacewould be the onlybasis for truesocialwork,buthedidnotconfide these thoughts toYasodhara,becausehefearedthattheywouldonlycauseheruncertaintyandworry.When thecouple returned to theirwinterpalace, theyentertainedaconstant

streamofguests.Yasodharawelcomed familymembers and friendswithgreatwarmth and respect, but she was most attentive when Siddhartha spoke withthem about philosophy and religion and their relation to politics and society.Evenwhilegoingbackandforthtodirecttheservants,Yasodharanevermissedaword of these conversations. She had hoped to discover among their friendssomewhomightliketojoinherworkforthepoor,butfewexpressedinterestinsuchpursuits.Mostweremoreinterestedinfeastingandhavingagoodtime.YetSiddharthaandYasodharapatientlyreceivedthemall.In addition to Siddhartha, there was one other person who understood and

wholeheartedly supported Yasodhara’s efforts—Gotami, the QueenMahapajapati.Thequeenwasmostattentivetoherdaughter-in-law’shappiness,forsheknewthatifYasodharawashappy,Siddharthawouldbehappyaswell.ButthatwasnotthesolereasonshesupportedYasodhara’sgoodwork.GotamiwasawomanofcompassionandfromthefirsttimesheaccompaniedYasodharaonavisittoapoorvillage,sheunderstoodatoncethetruevalueofYasodhara’swork. Itwasnot just thematerial goodsgiven to thepoor, suchas rice, flour,cloth,andmedicine,butthekindglances,helpinghands,andlovingheartofonewillingtoresponddirectlytothosewhosuffer.QueenMahapajapatiwasnotlikeotherwomeninthepalace.Shefrequently

toldYasodharathatwomenpossessedasmuchwisdomandstrengthasmenandneededtoshouldertheresponsibilitiesofsocietyalso.Whilewomendidpossessaspecialability tocreatewarmthandhappiness in theirfamilies, therewasnoreasonforthemtoremainonlyinthekitchenorinthepalace.Gotamifoundin

herdaughter-in-lawawomanwithwhomshecouldsharetruefriendship,forlikeherself,Yasodharawasthoughtfulandindependent.NotonlydidthequeenofferYasodharaherapproval,butsheworkedalongsideYasodharaaswell.

ChapterTen

UnbornChild

During this time, King Suddhodana expressed the desire to have Siddharthaspendmore time at his side so that he could instruct his son in political andcourtly affairs. The prince was invited to attend many official meetings,sometimesalonewiththeking,atothertimeswiththeking’scourt.Siddharthagave his full attention to these affairs, and he came to understand that thepolitical, economic, and military problems that beset any kingdom had theirrootsintheselfishambitionsofthoseinvolvedinpolitics.Concernedonlywithprotecting their own power, it was impossible for them to create enlightenedpolicies for the common good. When Siddhartha saw corrupt officials feignvirtueandmorality,angerfilledhisheart.Butheconcealedit,ashedidnothaveanyalternativestooffer.“Why don’t you contribute ideas at court instead of always sitting so

silently?” King Suddhodana asked one day after a long meeting with severalofficials.Siddharthalookedathisfather.“ItisnotthatIhaven’tideas,butitwouldbe

uselesstostatethem.Theyonlypointtothedisease.Idonotyetseeacurefortheselfishambitionsofthoseinthecourt.LookatVessamitta,forexample.Heholdsanimpressiveamountofpoweratcourt,yetyouknowheiscorrupt.Morethanoncehehastriedtoencroachuponyourauthority,butyouarestillforcedtodependonhisservices.Why?Becauseyouknowifyoudon’t,chaoswillbreakloose.”King Suddhodana looked at his son silently for a long moment. Then he

spoke. “Siddhartha, you know well that in order to maintain peace in one’sfamilyandcountry,therearecertainthingsonemusttolerate.Myownpowerislimited,butIamsurethatifyoupreparedyourselftobeking,youwoulddofarbetterthanIhave.Youpossessthetalentneededtopurgetheranksofcorruptionwhilepreventingchaosinourhomeland.”Siddharthasighed.“Father, Idonot think it isaquestionof talent. Ibelieve

the fundamental problem is to liberate one’s own heart and mind. I too amtrappedbyfeelingsofanger,jealousy,fear,anddesire.”

Similar exchanges between father and son made King Suddhodana growincreasingly anxious. He recognized that Siddhartha was a person of unusualdepth, and he saw how differently he and his son viewed theworld. Still, hefosteredthehopethatovertime,Siddharthawouldcometoaccepthisroleandfillitinamostworthyway.In addition to his duties at court and assisting Yasodhara, Siddhartha

continued tomeet and studywithwell-knownbrahmansandmonks.Heknewthat the pursuit of religion was not just the study of the holy scriptures butincludedthepracticeofmeditationtoattainliberationforone’sheartandmind,andhesoughttolearnmoreaboutmeditation.Heappliedallthathelearnedinthese studies to his own life in the palace, and he shared these insights withYasodhara.“Gopa,” Siddhartha liked to call Yasodhara affectionately, “perhaps you

shouldalsopracticemeditation.Itwillbringpeacetoyourheartandenableyoutocontinueyourworkforalongtime.”Yasodhara followedhis advice.Nomatterhowbusyherworkkepther, she

reserved time formeditation.Husband andwife often sat together silently.Atsuchtimes,theirattendantsleftthemalone,andthecoupleaskedtheirmusiciansanddancerstogoperformelsewhere.

Husbandandwifeoftensattogethersilently.

Fromthetimehewassmall,Siddharthahadbeentaughtthefourstagesofabrahman’s life. Inyouth,abrahmanstudied theVedas. In thesecondstage,hemarried,raisedafamily,andservedsociety.Inthethirdstage,whenhischildrenweregrown,hecouldretireanddevotehimselftoreligiousstudies.Andinthefourthstage,releasedfromeverytieandobligation,abrahmancouldlivethelifeofamonk.Siddharthathoughtaboutitandconcludedthatbythetimeonewasold,itwouldbetoolatetostudytheWay.Hedidnotwanttowaitthatlong.“Whycan’t aperson live all fourways at once?Whycan’t amanpursue a

religiouslifewhilehestillhasafamily?”Siddhartha wanted to study and practice theWay in the very midst of his

presentlife.Ofcourse,hecouldnotrefrainfromthinkingaboutfamousteachersindistantplacessuchasSavatthiorRajagaha.Hewassurethatifhecouldfindaway to study with such masters, he would make much more progress. Themonks and teachers he frequentlymet had allmentioned the names of certain

greatmasterssuchasAlaraKalamaandUddakaRamaputta.Everyoneaspiredtostudywithsuchmastersandeachday,Siddharthafelthisowndesiregrowevermoreurgent.OneafternoonYasodharacamehome,her facefilledwithgrief.Shedidnot

speak toanyone.Ayoungchildshehad tendedformore thanaweekhad justdied.Despiteallherefforts, shecouldnot rescue thechild fromdeath’sgrasp.Overcomewith sadness, she sat inmeditationwhile tears streamed down hercheeks.Itwasimpossibletoholdbackfeelings.WhenSiddharthareturnedfromameetingatcourt,sheagainburstintotears.Siddharthaheldherinhisarmsandtriedtoconsoleher.“Gopa,tomorrowIwillgowithyoutothefuneral.Crynow,itwilllessenthe

paininyourheart.Birth,oldage,sickness,anddeathareheavyburdenseachofuscarriesinthislife.Whathashappenedtothechildcouldhappentoanyofusatanymoment.”Yasodharaspokebetweensobs,“Eachday, Iseehowtrueall the thingsyou

have said are. My two hands are so small compared to the immensity ofsuffering. My heart is constantly filled with anxiety and sorrow. O husband,pleaseshowmehowIcanovercomethesufferinginmyheart.”Siddhartha embracedYasodhara tightly in his arms. “Mywife, Imyself am

seekingapath toovercome the sufferingandanxiety inmyownheart. Ihaveseenintothesituationofsocietyandhumanbeings,butdespiteallmyefforts,Ihavenotyetseenthewaytoliberation.YetIfeelsurethatonedayIwillfindawayforallofus.Gopa,pleasehavefaithinme.”“I have never beenwithout faith in you,my darling. I know that once you

haveresolvedtoaccomplishsomething,youwillpursueituntilyousucceed.Iknowthatonedayyouwillleaveallyourwealthandprivilegesbehindinorderto seek theWay.Only, please,my husband, do not leaveme just now. I needyou.”SiddhartharaisedYasodhara’schinandlookedintohereyes,“No,no,Iwon’t

leaveyounow.Onlywhen,when...”YasodharaplacedherhandoverSiddhartha’smouth.“Siddhartha,pleasesay

nomore. Iwant to ask you something—if youwere to have a childwithme,wouldyouwantittobeaboyoragirl?”Siddhartha was startled. He looked carefully at Yasodhara. “What are you

saying,Gopa?Doyoumean,canyoube...”Yasodharanodded.Shepointed toherbelly and said, “I am sohappy tobe

carryingthefruitofourlove.Iwantittobeaboywholooksjustlikeyou,with

yourintelligenceandkindvirtue.”SiddharthaputhisarmsaroundYasodharaandheldherclose.Inthemidstof

hisgreatjoy,hefelttheseedsofworry.Still,hesmiledandsaid,“Iwillbejustashappyifitisaboyoragirl,justsolongasthebabyhasyourcompassionandwisdom.Gopa,haveyoutoldMother?”“YouaretheonlyoneIhavetold.Thisevening,Iwillgotothemainpalace

andtellQueenGotami.Atthesametime,Iwillaskheradviceonhowbest tocare for our unborn child. Tomorrow I will go tell my own mother, QueenPamita.I’msureeveryonewillbeveryhappy.”Siddharthanodded.Heknew thathismotherwouldpass thenewson tohis

fatherassoonasshelearnedofit.Thekingwouldbeoverjoyedandwouldnodoubtorganizeagreatbanquet tocelebrate.Siddhartha felt the ties thatboundhimtolifeinthepalacetightening.

ChapterEleven

MoonlightFlute

Udayin, Devadatta, Kimbila, Bhadya, Mahanama, Kaludayi, and Anuruddhawere Siddhartha’s friends who visited most often to discuss such things aspoliticsandethics.InadditiontoAnandaandNanda,theywouldbeSiddhartha’sclosest advisorswhenhebecameking.They liked to begin their debates afterseveralglassesofwine.Giving in tohisfriend’swishes,Siddharthaoftenkepttheroyalmusiciansanddancersperformingfarintothenight.Devadatta could wax endlessly about political matters, and Udayin and

Mahanama debated tirelessly every point Devadatta made. Siddhartha spokelittle.Sometimesinthemiddleofadanceorsong,SiddharthawouldlookovertofindAnuruddhanodding,half-asleep,andobviouslyweariedbytheevening’sactivities.Hewould nudgeAnuruddha and the twowould steal outsidewherethey could watch the moon and listen to the nearby stream. Anuruddha wasMahanama’syoungerbrother.TheirfatherwasPrinceAmritodana,Siddhartha’spaternaluncle.Anuruddhawasanaffable,handsomefellow,muchadmiredbythe court ladies, though he himself was not inclined to pursue romance.SometimesSiddharthaandAnuruddhawouldsitinthegardenuntilmidnight.Bythen their friendshadbecome too intoxicatedor tired todiscussanymoreandhadretiredtotheguestrooms,andSiddharthawouldtakeouthisfluteandplaybeneath the brightmoonlight. Gopa would place a small incense burner on arock,andsitquietlynearby,listeningtothesoftmusicriseandfallinthewarmnightair.SiddharthaplayedhisfluteforAnuruddhabeneaththebrightmoonlight.

Timeflew,andthedayforYasodharatogivebirthapproached.QueenPamitatoldherdaughtershedidnotneedtoreturnhometogivebirth,asPamitaherselfwasthenlivinginKapilavatthu.WithQueenMahapajapati,Pamitaselectedthefinestmidwives in thecapital toassistYasodhara.On thedayYasodharawentinto labor, both Queen Gotami and Queen Pamita were there. A solemn andexpectantatmospherepervadedthepalace.AlthoughKingSuddhodanadidnotshowhispresence,Siddharthaknewthatthekinganxiouslyawaitednewsofthebirthinhisownquarters.WhenYasodhara’s labor pains began in earnest, shewas led into the inner

chamberbyherattendants.Itwasonlythenoonhour,butsuddenlytheskygrew

darkwithclouds,asthoughadeity’shandhadobscuredthesun.Siddharthasatoutside.Althoughhewasseparatedfromhiswifebytwowalls,hecouldclearlyhear her cries.With each passingmoment, his anxiety increased. Yasodhara’smoansnowfollowedoneuponanother,andhewasbesidehimself.Hercriestoreathisheartuntil itwasimpossibletositstill.Hestoodandpacedthefloor.Attimes Yasodhara’s groans were so intense he could not quell his panic. Hismother,QueenMahamaya,haddiedasaresultofgivingbirthtohim,andthatwasasorrowhecouldneverforget.NowitwasYasodhara’sturntogivebirthtohis own child. Childbirth was a passagemost married woman experienced, apassagefraughtwithdanger,includingthepossibilityofdeath.Sometimesbothmotherandchilddied.Reminding himself what he had learned from amonk a number ofmonths

earlier, Siddhartha sat down in a lotus position and began to take hold of hismindandheart.Thistimeofpassagewasatruetest.HemustmaintainacalmhearteveninthemidstofYasodhara’scries.Suddenly,theimageofanewbornchildaroseinhismind.Itwastheimageofhisownchild.Everyonehadhopedhewouldhaveachildandwouldbehappyforhimoncehedid.Hehimselfhadhoped for a child.But now in the intensity of the actual event, he understoodhowimmenselyimportantthebirthofachildis.Hehadnotyetfoundhisownpath, he did not yet knowwhere hewas going, andyet here hewas having achild—wasitnotapityforthechild?Yasodhara’s cries abruptly stopped. He stood up. What had happened? He

couldfeelhisownheartbeat.Heobservedhisbreathagaininordertoregainhiscalm. Just at that moment, the cries of an infant arose. The baby was born!Siddharthawipedthesweatfromhisforehead.Queen Gotami opened the door and looked in at him. She smiled and

SiddharthaknewthatYasodharawassafe.Thequeensatdownbeforehimandsaid,“Gopahasgivenbirthtoaboy.”Siddharthasmiledandlookedathismotherwithgratitude.“IwillnamethechildRahula.”That afternoon, Siddhartha entered the room to visit his wife and son.

Yasodharagazedathim,hershiningeyesfilledwithlove.Theirsonlaybyherside, swaddled in silk, and Siddhartha could see only his plump little face.Siddhartha looked at Yasodhara as if to ask something. Understanding, shenodded her assent and gestured for Siddhartha to pick Rahula up. SiddharthaliftedtheinfantinhisarmsasYasodharawatched.Siddharthafeltasthoughhewerefloating,andyethisheartwasheavywithworry.

Yasodhararestedforseveraldays.QueenGotamitookcareofeverythingfrompreparingspecialfoodstotendingthefireplacetokeepmotherandchildwarm.Onedayaftertheyreturnedhome,Siddharthavisitedhiswifeandson,andasheheldRahulainhisarms,hemarvelledathowpreciousandfragileahumanlifewas.HerecalledthedayheandYasodharahadattendedthefuneralofthepoorchild,fouryearsold.ThebodystilllayuponitsdeathbedwhenSiddharthaandYasodharaarrived.Allsignsoflifehadvanished,andthechild’sskinwaspaleand waxen, its body no more than skin and bones. The child’s mother kneltbeside the bed wiping her tears and then crying again. A moment later, abrahman arrived to perform the funeral rites.Neighborswho had kept an all-nightvigil, lifted thechild’s corpseontoabamboo stretcher theyhadmade tocarrythebodytotheriver.SiddharthaandYasodharafollowedtheprocessionofpoor villagers. A simple funeral pyre had been set up by the riverbank.Following thebrahman’s instructions, thepeople carried the stretcher down totheriverandsubmergedthebody.Theythenlifteditbackupandleftitonthegroundfor thewater todrainaway.Thiswasapurificationrite, for thepeoplebelievedthatthewatersoftheBangangaRivercouldcleansebadkarma.Amanpouredperfumeoverthefuneralpyreandthenthechild’sbodywasplaceduponit. The brahman held a lit torch and walked around the pyre while chanting.Siddhartha recognized the passages from the Vedas. After the brahman hadcircled thepyre three times,he lit it,and itsoonburst intoflames.Thechild’smother, brothers, and sisters wailed. Before long, the fire consumed the littleboy’scorpse.SiddharthalookedatYasodharaandsawhereyeswerefilledwithtears. Siddhartha felt like crying, too. “Child, O Child, where now do youreturn?”hethought.SiddharthahandedRahulabacktoYasodhara.Hewentoutsideandsatalone

in thegardenuntil the evening shadows fell.A servant came looking for him.“Yourhighness,thequeenaskedmetofindyou.Yourroyalfatherhascometovisit.”Siddharthawentbackinside.Thepalacetorcheshadallbeenlitandflickered

brightly.

ChapterTwelve

Kanthaka

Yasodhara quickly regained her strength and soon was able to return to herwork, while also spending much time with baby Rahula. One spring day, atQueenGotami’sinsistence,ChannadroveSiddharthaandYasodharaoutintothecountrysideforanouting.TheybroughtRahulaalongandayoungservantgirlnamedRatnatohelpcareforhim.Pleasantsunlightstreameddownupontendergreenleaves.Birdssangonthe

blossomingbranchesofashokandrose-appletrees.Channaletthehorsestrotataleisurelypace.Countryfolk,recognizingSiddharthaandYasodhara,stoodandwaved in greeting.When they approached the banks of the Banganga River,Channapulledonthereinsandbroughtthecarriagetoasuddenhalt.Blockingthe road before themwas amanwho had collapsed. His arms and legswerepulledintowardshischestandhiswholebodyshook.Moansescapedfromhishalf-openmouth.Siddharthajumpeddown,followedbyChanna.Themanlyingintheroadlookedlessthanthirtyyearsold.Siddharthapickeduphishandandsaid toChanna,“It looksas thoughhe’scomedownwithabad flu,don’tyouthink?Let’smassagehimandseeifithelps.”Channashookhishead.“Yourhighness, thesearen’t thesymptomsofabad

flu.I’mafraidhe’scontractedsomethingfarworse—thisisadiseaseforwhichthereisnoknowncure.”“Areyousure?”Siddharthagazedat theman.“Couldn’twe takehimto the

royalphysician?”“Your highness, even the royal physician can’t cure this disease. I’ve heard

thisdiseaseishighlyinfectious.Ifwetakehiminourcarriage,hemightinfectyourwifeandson,andevenyourself.Please,yourhighness,foryourownsafety,letgoofhishand.”ButSiddharthadidnotreleasetheman’shand—helookedatitandthenathis

own.Siddharthahadalwaysenjoyedgoodhealth,butnowlookingatthedyingmannoolderthanhimself,allhehadtakenforgrantedsuddenlyvanished.Fromthe riverbank came cries of mourning. He looked up to see a funeral takingplace.Therewas the funeralpyre.The soundof chanting intertwinedwith the

grief-strickencriesandthecracklingoffireasthefuneralpyrewaslit.Lookingagainattheman,Siddharthasawthathehadstoppedbreathing.His

glassyeyesstaredupwards.Siddharthareleasedhishandandquietlyclosedtheeyes. When Siddhartha stood up, Yasodhara was standing close behind him.Howlongshehadbeenthere,hedidnotknow.Shespokesoftly,“Please,myhusband,goandwashyourhandsintheriver.

Channa,youdothesame.Thenwewilldriveintothenextvillageandnotifytheauthoritiessotheycantakecareofthebody.”Afterwards,noonehad theheart tocontinue their springouting.Siddhartha

askedChannatoturnaround,andonthewaybacknoonespokeaword.That night,Yasodhara’s sleepwasdisturbedby three strangedreams. In the

first,shesawawhitecowonwhoseheadwasasparklingjewel,asbrightastheNorth Star. The cow strolled through Kapilavatthu headed for the city gates.From thealtarof Indra resoundedadivinevoice, “Ifyoucan’tkeep this cow,therewillbenolightleftinallthecapital.”Everyoneinthecitybeganchasingafter thecowyetnoonewasable todetain it. Itwalkedout thecitygatesanddisappeared.In her second dream, Yasodhara watched four god-kings of the skies, atop

Mount Sumeru, projecting a light onto the city ofKapilavatthu. Suddenly theflagmountedonIndra’saltarflappedviolentlyandfelltotheground.Flowersofeverycolordropped like rain fromtheskiesand thesoundofcelestial singingechoedeverywherethroughoutthecapital.Inherthirddream,Yasodharaheardaloudvoicethatshooktheheavens.“Thetimehascome!Thetimehascome!”itcried.Frightened,shelookedoveratSiddhartha’schairtodiscoverhewasgone.Thejasmineflowerstuckedinherhairfell tothefloorandturnedtodust.ThegarmentsandornamentswhichSiddharthahadleftonhischairtransformedintoa snakewhich slithered out the door. Yasodharawas filledwith panic. All atonce,sheheardthebellowingofthewhitecowfrombeyondthecitygates,theflappingoftheflaguponIndra’saltar,andthevoicesofheavenshouting,“Thetimehascome!Thetimehascome!”Yasodhara awoke. Her forehead was drenched with sweat. She turned to

Siddharthaandshookhim.“Siddhartha,Siddhartha,pleasewakeup.”Hewasalreadyawake.Hestrokedherhairtocomfortherandasked,“What

didyoudream,Gopa?Tellme.”She recounted all three dreams and then asked him, “Are these dreams an

omenthatyouwillsoonleavemeinordertogoandseektheWay?”Siddharthafellsilent,thenconsoledher,“Gopa,pleasedon’tworry.Youarea

womanofdepth.Youaremypartner,theonewhocanhelpmetotrulyfulfilmyquest.You understandmemore than anyone else. If in the near future Imustleaveandtravelfarfromyou,Iknowyoupossessthecouragetocontinueyourwork.Youwillcareforandraiseourchildwell.ThoughIamgone,thoughIamfarawayfromyou,myloveforyouremainsthesame.Iwillneverstoplovingyou,Gopa.Withthatknowledge,youwillbeabletoendureourseparation.AndwhenIhavefoundtheWay,Iwillreturntoyouandtoourchild.Pleasenow,trytogetsomerest.”Siddhartha’s words, spoken so tenderly, penetrated Yasodhara’s heart.

Comforted,sheclosedhereyesandslept.The following morning, Siddhartha went to speak to his father. “My royal

father,Iaskyourpermissiontoleavehomeandbecomeamonkinordertoseekthepathofenlightenment.”KingSuddhodanawasgreatlyalarmed.Thoughhehad longknownthisday

mightarrive,hehadcertainlynotexpectedit to takeplacesoabruptly.Afteralongmoment,helookedathissonandanswered,“Inthehistoryofourfamily,afew have become monks, but no one has ever done it at your age. They allwaiteduntiltheywerepastfifty.Whycan’tyouwait?Yoursonisstillsmall,andthewholecountryisrelyingonyou.”“Father,adayuponthethronewouldbelikeadayofsittingonabedofhot

coalsforme.Ifmyhearthasnopeace,howcanIfulfilyourorthepeople’strustin me? I have seen how quickly time passes, and I know my youth is nodifferent.Pleasegrantmeyourpermission.”Theking tried todissuadehisson.“Youmust thinkofyourhomeland,your

parents,Yasodhara,andyoursonwhoisstillaninfant.”“Father, it is preciselybecause I do thinkof all of you that I nowaskyour

permissiontogo.ItisnotthatIwishtoabandonmyresponsibilities.Father,youknowthatyoucannotfreemefromthesufferinginmyheartanymorethanyoucanreleasethesufferinginyourownheart.”Theking stoodup andgrabbedhis son’shand. “Siddhartha, youknowhow

muchIneedyou.YouaretheoneonwhomIhaveplacedallmyhopes.Please,don’tabandonme.”“Iwillneverabandonyou.Iamonlyaskingyoutoletmegoawayforatime.

WhenIhavefoundtheWay,Iwillreturn.”AlookofpaincrossedKingSuddhodana’sface.Hesaidnomoreandretired

tohisquarters.Later on,QueenGotami came to spend the daywithYasodhara, and in the

earlyevening,Udayin,oneofSiddhartha’sfriends,cametovisitwithDevadatta,Ananda,Bhadya,Anuruddha,Kimbila, andBhadrika.Udayin had organized apartyandhadhiredoneof thefinestdancingtroupesinthecapital toperform.Festivetorchesbrightenedthepalace.Gotami told Yasodhara that Udayin had been summoned by the king and

giventhetasktodoeverythinghecouldthinkoftoenticeSiddharthatoremaininthepalace.Theevening’spartywasthefirstofUdayin’splans.Yasodhara instructed her attendants to prepare food and drinks for all the

guestsbeforeretiringtoherquarterswithGotami.Siddharthahimselfwentoutandwelcomedhisguests.ItwasthefullmoondayofthemonthofUttarasalha.Asthemusicbegan,themoonappearedabovearowoftreesinthesoutheasternsky.GotamiconfidedherthoughtstoYasodharauntilitwaslateandthenexcused

herselftoreturntoherownresidence.Yasodharawalkedwithhertotheverandawhereshesawthefullmoonnowsuspendedhighinthenightsky.Thepartywasstill in full swing. Sounds ofmusic, talking, and laughter drifted fromwithin.Yasodhara led Gotami to the front gate and then went on her own to findChanna.Hewasalreadyasleepwhenshefoundhim.Yasodharaawokehimandwhispered,“It ispossible theprincewill requireyourservices tonight.PrepareKanthakatoride.Andsaddleanotherhorseforyourself.”“Yourhighness,whereistheprincegoing?”“Pleasedon’task.JustdoasIhavesaidbecausetheprincemayneedtoride

tonight.”Channa nodded and entered the stable while Yasodhara returned inside the

palace. She readied clothes suitable for traveling and placed them onSiddhartha’schair.She tooka lightblanket tocoverRahulaand then layuponthebedherself.Asshelaythereshelistenedtothesoundsofmusic,talking,andlaughter.Itwasalongtimebeforethesoundsfadedthendisappeared.Sheknewtheguestshadretiredtotheirquarters.Yasodharalayquietlyassilencereturnedtothepalace.Shewaitedalongtime,butSiddharthadidnotreturntotheirroom.Hewassittingaloneoutside,gazingattheradiantmoonandstars.Athousand

starstwinkled.Hehadmadeuphismindtoleavethepalacethatverynight.Atlonglast,heenteredhischamberandchangedintothetravelingclothesawaitinghimthere.Hepulledbackthecurtainandgazeduponthebed.Gopawaslyingthere,nodoubtasleep.Rahulawasbyherside.Siddharthawantedtoenterandspeak words of parting to Yasodhara, but he hesitated. He had already saideverything that was essential. If he woke her now, it would only make their

parting more painful. He let the curtain drop and turned to leave. Again hehesitated.Oncemoreheliftedbackthecurtaintotakealastlookathiswifeandson.Helookedatthemdeeplyasthoughtoimprintonhismemorythatfamiliarandbelovedscene.Thenhereleasedthecurtainandwalkedout.As he passed the guest hall, Siddhartha saw the slumbering, dancing girls

sprawledacrossthecarpets.Theirhairwasundoneanddishevelled,theirmouthshanging open like dead fish.Their arms, so soft and supple during the dance,nowlookedasstiffasboards.Theirlegsweretangledacrosseachother’sbodieslike victims on a battlefield. Siddhartha felt as though he were crossing acemetery.HemadehiswaytothestablesandfoundChannastillawake.“Channa,pleasesaddleandbringKanthakatome.”Channa nodded.He had prepared everything.Kanthakawas already bridled

andsaddled.Channaasked,“MayIaccompanyyou,prince?”SiddharthanoddedandChannaenteredthestableforhisownhorse.Theyled

thehorsesoutofthepalacegrounds.SiddharthastoppedandstrokedKanthaka’smane.“Kanthaka,”hespoke,“thisisamostimportantnight.Youmustgivemeyourbestforthisjourney.”AfterpreparingKanthakaforalongjourney,ChannaaskedSiddhartha,“MayIaccompanyyou?”

HemountedKanthakaandChannamountedhishorse.Theywalkedthemtoavoid making any loud noise. The guards were fast asleep, and they passedthroughthecitygateseasily.Oncewellbeyondthecitygates,Siddharthaturnedfor a last look at the capital, now lying quietly beneath themoonlight. Itwasthere that Siddhartha had been born and raised, the city where he hadexperiencedsomanyjoysandsorrows,somanyanxietiesandaspirations.Inthesame city now slept everyone close to him—his father, Gotami, Yasodhara,Rahula,andalltheothers.Hewhisperedtohimself,“IfIdonotfindtheWay,IwillnotreturntoKapilavatthu.”HeturnedhishorsetowardsthesouthandKanthakabrokeintoafullgallop.

ChapterThirteen

BeginningSpiritualPractice

Even at a full gallop, they did not reach the border of Sakya until daybreak.Before them flowed theAnomaRiver,which they followed downstream untiltheyfoundashallowplacetocrossoverwiththehorses.Theyrodeforanotherspellbeforecomingtotheedgeofaforest.Adeerflittedinandoutamongthetrees. Birds flew close by, undisturbed by the men’s presence. Siddharthadismounted.HesmiledandstrokedKanthaka’smane.“Kanthaka,youarewonderful.Youhavehelpedbringmehere,andforthat,I

thankyou.”Thehorseliftedhisheadandlookedlovinglyathismaster.Siddharthapulled

outaswordtuckedinhishorse’ssaddleandthengraspinghisownlonglocksofhair in his left hand, cut themoffwith his right.Channa dismounted his ownhorse.Siddharthahandedhimthehairandsword.Hethenremovedhisjewelednecklace.“Channa, take my necklace, sword, and hair and give them to my father.

Please tellhim tohave faith inme. Ihavenot lefthome toselfishlyavoidmyresponsibilities.Igonowonbehalfofallofyouandallbeings.Please,consolethekingandqueenforme.ConsoleYasodhara.Iaskthisofyou.”AsChannatookthenecklace, tearsstreamedfromhiseyes.“Yourhighness,

everyonewillsufferterribly.Idon’tknowwhatIwillsaytothekingandqueenortoyourwife,Yasodhara.Yourhighness,howwillyousleepbeneaththetreeslikeanasceticwhenallyourlifeyou’veknownnothingbutawarmbedandsoftblankets?”Siddharthasmiled.“Don’tworry,Channa. Ican live thewayothersdo.You

mustreturntotelleveryoneofmydecisionbeforetheybegintoworryaboutmydisappearance.Leavemeherealonenow.”Channawipedhistears.“Please,yourhighness,letmestayheretoserveyou.

Havemercyonmeanddon’tmakemebearsuchsorrowfulnewstoonesIlove!”Siddhartha patted his attendant on the shoulder. His voice grew serious.

“Channa, Ineedyou to returnand informmyfamily. Ifyou trulycare forme,please do as I say. I don’t need you here, Channa. No monk has need of a

personalattendant!Please,returnhomenow!”Channa reluctantly obeyed the prince. He carefully placed the hair and

necklace inside his jacket and tucked the sword in Kanthaka’s saddle. HegraspedSiddhartha’sarminhistwohandsandbeseechedhim,“Iwilldoasyousay,butplease,yourhighness, rememberme, rememberusall.Don’t forget toreturnafteryouhavefoundtheWay.”SiddharthanoddedandsmiledreassuringlyatChanna.HestrokedKanthaka’s

head.“Kanthaka,myfriend,nowreturnhome.”ChannaheldKanthaka’sreinsandmountedhisownsteed.Kanthakaturnedto

lookatSiddharthaonelasttime,hiseyesfilledwithtearsnolessthanChanna’s.SiddharthawaiteduntilChannaandthetwohorseswereoutofsightbeforehe

turned toward theforest toenterhisnewlife.Theskywouldnowserveashisroofandtheforestashishome.Asenseofeaseandcontentmentwelledwithinhim.Justatthatmomentamancamewalkingoutoftheforest.Atfirstglance,Siddharthathoughthewasamonk,forhewaswearingthecustomaryrobe.Butoncloserinspection,Siddharthasawthemanwascarryingabow,andaquiverofarrowswasslungacrosshisback.“Youareahunter,areyounot?”askedSiddhartha.“Thatiscorrect,”themananswered.“Ifyouareahunter,whyareyoudressedasamonk?”Thehuntersmiledandsaid,“Thankstothisrobetheanimalsdonotfearme

andIamthuseasilyabletoshootthem.”Siddhartha shook his head. “Then you are abusing the compassion of those

who follow a spiritual path. Would you agree to trade your robe for mygarments?”Thehunter lookedatSiddharthaandsawhewaswearing royalgarmentsof

inestimablevalue.“Do you really want to trade?” the hunter asked. “Absolutely,” said

Siddhartha. “You could sell these garments and have enough money to stophuntingandbeginanewtrade.Asforme,Iwishtobeamonkandhaveneedofarobelikeyours.”The hunter was overjoyed and after exchanging his robe for Siddhartha’s

handsomeclothes,hehurriedoff.Siddharthanowhadtheappearanceofarealmonk.He stepped into the forest and found a tree to sit beneath.For the firsttime as a homelessmonk, he sat inmeditation. After a long final day in thepalace and an autumn night spent on the back of a horse, Siddhartha nowexperienced a marvelous ease. He sat in meditation to savor and nurture the

feeling of release and freedom that had filled him themoment he entered theforest.SunlightfilteredthroughthetreesandcametorestonSiddhartha’seyelashes.

Heopenedhiseyesandsawstandingbeforehim,amonk.Themonk’sfaceandbodywerethinandwornbyalifeofausterities.Siddharthastoodupandjoinedhispalmstogetheringreeting.Hetoldthemonkhehadonlyjustabandonedhishome and had not yet had the chance to be accepted by any teacher. Heexpressedhis intent to travel south to find the spiritual centerofMasterAlaraKalamaandthereasktobeacceptedasadisciple.The monk told Siddhartha that he himself had studied underMaster Alara

KalamaandthatatpresenttheMasterhadstartedacenterjustnorthofthecityVesali.More than fourhundreddisciplesweregathered there for his teaching.ThemonkknewhowtogetthereandsaidhewouldbegladtotakeSiddhartha.Siddharthafollowedhimthrough theforest toapathwhichwoundupahill

and entered another forest. They walked until noon, when the monk showedSiddharthahowtogatherwildfruitsandediblegreens.Themonkexplainedthatitwassometimesnecessarytodigrootstoeatwhentherewerenoediblefruitsorgreenstobefound.Siddharthaknewhewouldbelivingintheforestsalongtime and so he asked the names of all the edible foods and carefully notedeverything themonk told him. He learned that themonkwas an ascetic wholivedonnothingbutwildfruits,greens,androots.HisnamewasBhargava.HetoldSiddharthathatMasterAlaraKalamawasnotanasceticandinadditiontowild foraging, his monks begged for food or accepted what was brought asofferingstothemfromneighboringvillages.Ninedayslater,theyreachedtheforestcenterofAlaraKalama,nearAnupiya.

They arrived as Master Alara was giving a talk to more than four hundreddisciples.He lookedaboutseventyyearsoldand, thoughheappeared thinandfrail,hiseyesshoneandhisvoiceresoundedlikeacopperdrum.Siddharthaandhis companion stood outside the circle of disciples and quietly listened to theMaster’steaching.Whenhefinishedspeaking,hisdisciplesscatteredthroughoutthe forest to pursue their practice. Siddhartha approached him and afterintroducinghimself, respectfully said, “VenerableTeacher, I askyou to acceptmeasoneofyourdisciples.Iwishtoliveandstudyunderyourguidance.”ThemasterlistenedandlookedintentlyatSiddhartha,andthenexpressedhis

approval. “Siddhartha, Iwouldbehappy to acceptyou.Youmay stayhere. Ifyou practice according to my teachings and methods, you will realize theteachingsinashorttime.”

Siddharthaprostratedhimselftoexpresshishappiness.MasterAlara lived in a strawhutmade for himby several of his disciples.

Scatteredhereandthereintheforestwerethestrawhutsofhisfollowers.Thatnight,Siddhartha founda levelplace to sleep,usinga tree root forhispillow.Becausehewasexhaustedfromthelongjourney,hesleptsoundlyuntilmorning.When he awoke, the sun had already risen and the songs of birds filled theforest.He sat up.The othermonks had finished theirmorningmeditation andwerepreparingtogodownintothecitytobegforfood.Siddharthawasgivenabowlandshownhowtobeg.Following theothermonks,heheldhisbowlandentered thecityofVesali.

Holdingabowltobegforthefirsttime,Siddharthawasstruckbyhowcloselylinkedthelifeofamonkwastothatofthelaity—themonksweredependentonthelaycommunityforfood.Helearnedhowtoholdhisbowlproperly,howtowalkandstand,howtoreceivethefoodofferings,andhowtoreciteprayersinordertothankthosewhomadetheofferings.ThatdaySiddharthareceivedsomericewithcurrysauce.Hereturnedwithhisnewcompanionstotheforest,andtheyallsatdownto

eat. When he had finished, he went to Master Alara to receive spiritualinstruction. Alara was sitting in deepmeditationwhen Siddhartha found him,andsohesatdownbeforethemaster,quietlytryingtofocushisownmind.Aftera long time, Alara opened his eyes. Siddhartha prostrated himself and askedMasterAlaratoteachhim.Alaraspoketothenewmonkaboutfaithanddiligenceandshowedhimhow

tousehisbreathingtodevelopconcentration.Heexplained,“Myteachingisnota mere theory. Knowledge is gained from direct experience and directattainment, not from mental arguments. In order to attain different states ofmeditation,itisnecessarytoridyourselfofallthoughtsofpastandfuture.Youmustfocusonnothingbutliberation.”Siddharthaaskedabouthowtocontrolthebodyandthesensations,andthen

respectfully thankedhis teacherandwalkedawayslowly tofindaplace in theforestwherehecouldpractice.Hegatheredbranchesandleavesandconstructeda small hut beneath a sal tree where his meditation practice could ripen. Hepracticeddiligentlyand,everyfiveorsixdays,hereturnedtoaskAlara’sadviceconcerningwhateverdifficultieshewasexperiencing.Inashorttime,Siddharthamadeconsiderableprogress.While sitting in meditation he was able to let go of thoughts and even of

clingingtohispastandfuture,andheattainedastateofwondrousserenityand

rapture,althoughhefelttheseedsofthoughtandattachmentstillpresentinhim.Several weeks later, Siddhartha reached a higher state of meditation, and theseeds of thought and attachment dissolved. Then he entered a state ofconcentrationinwhichbothraptureandnon-raptureceasedtoexist.Itfelttohimasthoughthefivedoorsofsenseperceptionhadcompletelyclosed,andhisheartwasasstillasalakeonawindlessday.WhenhepresentedthefruitsofhispracticetoMasterAlara,theteacherwas

impressed.HetoldSiddharthathathehadmaderemarkableprogressinashorttime, and he taught Siddhartha how to realize the meditative state called therealm of limitless space, in which the mind becomes one with infinity, allmaterialandvisualphenomenaceasetoarise,andspaceisseenasthelimitlesssourceofallthings.Siddharthafollowedhisteacher’sinstructionsandconcentratedhiseffortson

achieving that state, and in less than threedays,he succeeded.ButSiddharthastill felt thateven theability toexperience infinitespacehadnot liberatedhimfromhisdeepestanxietiesandsorrows.Dwelling insuchastateofawareness,he still felt hindrances, sohe returned toAlara for assistance.Themaster toldhim,“Youmustgoonestepfurther.Therealmoflimitlessspaceisofthesameessenceasyourownmind. It isnot anobjectofyourconsciousness,butyourvery consciousness itself. Now you must experience the realm of limitlessconsciousness.”Siddharthareturnedtohisspotintheforest,andinjusttwodays,herealized

therealmof limitlessconsciousness.Hesawthathisownmindwaspresent inevery phenomenon in the universe.But evenwith this attainment, he still feltoppressed by his deepest afflictions and anxieties. So Siddhartha returned toMasterAlaraandexplainedhisdifficulty.Themasterlookedathimwitheyesofdeeprespectandsaid,“Youareveryclosetothefinalgoal.Returntoyourhutandmeditateontheillusorynatureofallphenomena.Everythingintheuniverseis created by our ownmind.Ourmind is the source of all phenomena. Form,sound,smell,taste,andtactileperceptionsuchashotandcold,hardandsoft—theseareallcreationsofourmind.Theydonotexistasweusuallythinktheydo.Ourconsciousnessislikeanartist,paintingeveryphenomenonintobeing.Onceyou have attained the state of the realm of no materiality, you will havesucceeded. The realm of no materiality is the state in which we see that nophenomenonexistsoutsideofourownmind.”Theyoungmonkjoinedhispalmstoexpresshisgratitudetohisteacher,and

returnedtohiscorneroftheforest.

While Siddhartha studiedwith Alara Kalama, hemade the acquaintance ofmany othermonks. Everyonewas attracted by Siddhartha’s kind and pleasantmanner. Often, before Siddhartha had a chance to seek food for himself, hefound food waiting for him by his hut.When he came out of meditation, hewouldfinda fewbananasora riceballsecretly left forhimbyanothermonk.ManymonkslikedtobefriendSiddharthainordertolearnfromhim,astheyhadheardtheirownmasterpraiseSiddhartha’sprogress.MasterAlarahadonceaskedaboutSiddhartha’sbackgroundandsolearnedof

Siddhartha’s life as a prince. But Siddhartha only smiled when other monksasked him about his royal past. He answered modestly, “It’s nothing ofimportance. It would be best if we spoke only about our experiences ofpracticingtheWay.”In less than a month, Siddhartha attained the state of the realm of no

materiality. Happy to have achieved this state of awareness, he spent thefollowingweekstryingtouseittodissolvethedeepestobstructionsinhismindand heart. But although the realm of no materiality was a profound state ofmeditation,it,too,wasunabletohelphim.Finally,hereturnedtoasktheadviceofMasterAlaraKalama.Alara Kalama sat and listened intently to Siddhartha. His eyes shone.

Expressing deepest respect and praise, he said, “Monk Siddhartha, you areprofoundly gifted.You have attained the highest level I can teach.All I haveattained,youhaveattainedaswell.Letus join together toguideand lead thiscommunityofmonks.”SiddharthawassilentashecontemplatedAlara’sinvitation.While therealm

ofnomaterialitywasapreciousfruitofmeditation, itdidnothelpresolve thefundamentalproblemofbirthanddeath,nordiditliberateonefromallsufferingand anxiety. It did not lead to total liberation. Siddhartha’s goal was not tobecometheleaderofacommunity,buttofindthepathoftrueliberation.Siddhartha joined his palms and answered, “Venerable Teacher, the state of

therealmofnomaterialityisnotthefinalgoalIamseeking.Pleaseacceptmygratitudeforyoursupportandcare,butnowImustaskyourpermissiontoleavethecommunityinordertoseektheWayelsewhere.YouhavetaughtmewithallyourheartthesepastmonthsandIwillbeforevergratefultoyou.”MasterAlaraKalama looked disappointed, but Siddhartha hadmade up his

mind.Thenextday,Siddharthaagaintooktotheroad.

ChapterFourteen

CrossingtheGanga

SiddharthacrossedtheGangesRiver,knownasGanga,andentereddeepintothekingdomofMagadha,aregionrenownedforitsaccomplishedspiritualteachers.Hewasdeterminedtofindsomeonewhocouldteachhimhowtoovercomebirthanddeath.Most of the spiritual teachers lived in remotemountains or forests.Tirelessly,Siddharthainquiredthewhereaboutsofthesemasters,andsoughtouteachof them,nomatterhowmanymountainsandvalleyshehad tocross.Hecontinuedhissearchthroughrainandsun,fromonemonthtothenext.Siddhartha met ascetics who refused to wear any clothes, and others who

refusedtoacceptanyfoodofferings,livingononlythefruits,greens,androotsthat grew wild in the forests. Exposing their bodies to the elements, theseasceticsbelieved thatbyenduringextremeausterities theywouldenterheavenaftertheydied.One day Siddhartha said to them, “Even if you are reborn in Heaven, the

sufferingonEarthwillremainunchanged.ToseektheWayistofindasolutiontolife’ssufferings,nottoescapelife.Granted,wecannotaccomplishmuchifwepamper our bodies like those who live for sensual pleasure, but abusing ourbodiesisnomorehelpful.”Siddharthacontinuedhissearch—remaininginsomespiritualcentersforthree

months and in others for six. His powers of meditation and concentrationincreased,buthewas still unable to find the truepathof liberation frombirthand death.Themonths passed quickly, and soon itwasmore than three yearssinceSiddharthahadlefthome.Sometimes,ashesatinmeditationintheforests,imagesaroseinSiddhartha’smindofhisfather,Yasodhara,andRahula,andofhis childhood and youth. Although it was difficult for him to avoid feelingimpatientanddiscouraged,hisstrongfaiththathewouldfindtheWayallowedhimtocontinuehissearch.Duringoneperiod,Siddharthadwelledaloneon thehillsideofPandava,not

farfromthecapitalcityofRajagaha.Onedayhetookhisbowlandwentdownthe hillside to beg in the capital. His walk was slow and dignified, hiscountenance serene and resolute.Peopleonboth sidesof the street stopped to

gazeatthismonkwhowalkedaselegantlyasalionpassingthroughamountainforest.TheroyalcarriageofKingBimbisaraofMagadhahappenedtopassby,and the king ordered his driver to stop so that he could have a good look atSiddhartha.Heaskedhisattendanttoofferthemonkfoodandtofollowhimtoseewherehelived.The next afternoon,KingBimbisara rode to Siddhartha’s dwelling.Leaving

hiscarriageatthefootofthehill,hemountedthepathwithoneofhisattendants.WhenhesawSiddharthasittingbeneathatree,heapproachedtogreethim.Siddharthastoodup.Hecouldtellbyhisvisitor’sdressthathewasthekingof

Magadha.Siddharthajoinedhispalmstogetherandthenmotionedfor thekingtositonalargerocknearby.Siddharthasatonanotherrockandfacedtheking.KingBimbisarawasnoticeably impressedby themonk’s noble bearing and

elevatedmanner.He said, “I am thekingofMagadha. Iwish to invite you tocometothecapitalwithme.IwouldlikeyoubymysidesothatImaybenefitfromyour teachingandvirtue.Withyouatmyside,Iamsure thekingdomofMagadhawouldenjoypeaceandprosperity.”King Bimbisara was noticeably impressed by the monk’s noble bearing andelevatedmanner.

Siddharthasmiled.“GreatKing,Iammoreusedtolivingintheforest.”“Thisis tooharshalife.Youhavenobed,noattendanttoassistyou.Ifyou

agreetocomewithme,Iwillgiveyouyourownpalace.Pleasereturnwithmetoteach.”“GreatKing,palacelifeisnotwellsuitedtome.Iamendeavoringtofinda

pathofliberationtofreemyselfandallbeingsfromsuffering.Palacelifeisnotcompatiblewiththeheart’squestofthismonk.”“Youarestillyoung,asIam.IhaveneedofafriendwithwhomIcantruly

share.FromthemomentIsawyou,Ifeltanaturalconnectionwithyou.Comewithme.Ifyouaccept,Iwillreservehalfofmykingdomforyou,andwhenyouareolder,youcanreturntothelifeofamonk.Itwon’tbetoolate.”“Ithankyouforyourgenerousheartandofferofpatronage,butItrulyhave

but one desire, and that is to find the pathwhich can liberate all beings fromsuffering.Timepassesquickly,GreatKing.IfIdon’tusethestrengthandenergy

Inowpossessasayoungman,oldagewillarrivetoosoonandIwillfeeldeepregret. Life is so uncertain—sickness or death can occur at anymoment. Theflames of inner turmoil caused by greed, anger, hatred, passion, jealousy, andpridecontinuetoburninmyheart.OnlywhentheGreatWayisdiscovered,willliberationbepossibleforallbeings.Ifyoutrulyfeelaffectionforme,youwillallowmetocontinuethepathIhavelongpursued.”KingBimbisarawasevenmoreimpressedafterhearingSiddharthaspeak.He

said,“Itgivesmegreatjoytohearyourwordssofilledwithdetermination.Dearmonk,allowmetoaskwhereyouarefromandwhatyourfamilynameis.”“GreatKing,IcomefromthekingdomofSakya.MyfamilynameisSakya.

King Suddhodana who presently rules in Kapilavatthu is my father, and mymotherwasQueenMahamaya.Iwastheprince,heirtothethrone,butbecauseIwishedtobecomeamonkinordertoseektheWay,Ileftmyparents,wife,andson,morethanthreeyearsago.”KingBimbisarawasastonished.“Thenyouyourselfareofroyalblood!Iam

most honored to meet you, noble monk! The royal families of Sakya andMagadha have long been on very close terms. How foolish of me to try toimpressyouwithmypositionandwealthinordertopersuadeyoutoreturnwithme.Please forgiveme!Letmeaskonly this—from time to time, come tomypalaceandallowmetoofferyoufood,andwhenyouhavefoundtheGreatWay,returnincompassiontoteachmeasyourdisciple.Willyoupromisethat?”Siddhartha joined his palms and answered, “I promise that when I have

discoveredthepath,Iwillreturntoshareitwithyourhighness.”KingBimbisarabowedlowbeforeSiddharthaandreturneddownthehillwith

hisattendant.LaterthatdaythemonkGautamaabandonedhisdwellingplacetoavoidthe

interruptions he feared would result from the young king bringing frequentofferings.Headingsouth,helookedforanotherplaceconducivetopractice.Helearned of the spiritual center ofUddakaRamaputta, a great teacherwhowassaid tohaveattainedverydeep levelsofunderstanding.Threehundredmonkswereinresidenceathiscenter,locatednotfarfromRajagaha,andfourhundredotherdisciplespracticednearby.Siddharthamadehiswaythere.

ChapterFifteen

ForestAscetic

MasterUddakawasseventy-fiveyearsold.Hewasveneratedbyallasthoughhewere a living god. Uddaka required all new disciples to begin at the mostelementary levels of practice, so Siddhartha began again with the simplestmeditation techniques. But in just a few weeks, he demonstrated to his newteacher thathehadalreadyattained to the realmofnomateriality, andMasterUddakawasimpressed.Hesawinthisyoungmanofnoblebearingapotentialspiritualheir,andhetaughtSiddharthawithutmostcare.“Monk Siddhartha Gautama, in the state of no materiality, emptiness is no

longer thesameasemptyspace,nor is itwhat isusuallycalledconsciousness.All that remainsareperceptionand theobjectofperception.Thus, thepath toliberationistotranscendallperception.”Siddhartha respectfullyasked,“Master, ifoneeliminatesperception,what is

left?Ifthereisnoperception,howdowedifferfromapieceofwoodorarock?”“Apieceofwoodora rock isnotwithoutperception. Inanimateobjectsare

themselvesperception.Youmustarriveatastateofconsciousnessinwhichbothperception and non-perception are eliminated. This is the state of neitherperceptionnornon-perception.Youngman,youmustnowattainthatstate.”Siddharthalefttoreturntohismeditation.Injustfifteendays,herealizedthe

samadhicalledneitherperceptionnornon-perception.Siddharthasawthat thisstateallowedonetotranscendallordinarystatesofconsciousness.Butwheneverhecameoutofthismeditativestate,hesawthatinspiteofitsextraordinariness,it did not provide a solution to the problem of life and death. It was a mostpeacefulstatetodwellin,butitwasnotthekeytounlockreality.WhenSiddhartha returned toMasterUddakaRamaputta, theMasterpraised

himhighly.HegraspedSiddhartha’shandandsaid,“MonkGautama,youarethebeststudentIhaveeverhad.Youhavemadeenormousprogressinsuchashorttime.YouhaveattainedthehighestlevelIhave.Iamoldandnotlongforthisworld.Ifyouwillremainhere,wecanguidethiscommunitytogetherandwhenIdie,youcantakemyplaceasMasterofthecommunity.”Once again, Siddhartha politely declined.He knew that the state of neither

perceptionnornon-perceptionwasnotthekeytoliberationfrombirthanddeath,andthathehadtomoveon.HeexpressedhisdeepestgratitudetotheMasterandto the community of monks, and took his leave. Everyone had come to loveSiddhartha,andallweresadtoseehimgo.DuringhisstayatUddakaRamaputta’scenter,Siddharthamadefriendswitha

young monk named Kondanna. Kondanna was very fond of Siddhartha andregardedhimasateacheraswellasagoodfriend.Nooneelseinthecommunityexcept Siddhartha had attained the state of no materiality, not tomention thestateofneitherperceptionnornon-perception.KondannaknewthattheMasterconsideredSiddharthaworthytobehisspiritualheir.JustlookingatSiddharthagave Kondanna faith in his own practice. He often approached Siddhartha tolearnfromhim,andaspecialbondgrewbetweenthem.Kondannaregrettedhisfriend’sdeparture.HeaccompaniedSiddharthadown themountainandwaiteduntilhewasnolongerinsightbeforereturningbackupthemountain.Siddharthahadaccomplishedsomuchwiththemastersreputedtobethetwo

bestmeditationteachersintheland,andyetthefundamentalissueofliberationfromsufferingwasstillburninginsidehim.Herealizedthatheprobablywouldnotbeabletolearnmuchmorefromanyoftheotherteacher-sagesthroughoutthe land, and so he knew that he had to seek the key to enlightenment on hisown.Walkingslowlywest,betweenricefieldsandacrossalongstretchofmuddy

lagoonsandstreams,SiddharthareachedtheNeranjaraRiver.HewadedacrossitandwalkeduntilhereachedDangsiriMountain,halfaday’swalkfromUruvelavillage.Thesteepand rockyslopesended insaw-toothedpeaksandconcealedmany caves. Boulders as large as the homes of poor villagers perched on themountainside.SiddhartharesolvedtoremainhereuntilhediscoveredtheWaytoLiberation.Hefoundacaveinwhichhecouldsitinmeditationforlonghours,andwhilesitting,he reviewedall thepracticeshehaddone forwhatwasnowmore than five years.He remembered how he had advised the ascetics not toabuse their bodies, telling them that thatwould only add to the suffering of aworld already filledwith suffering.But now as he considered their pathmorecarefully,hethoughttohimself,“Youcan’tmakeafirewithsoft,wetwood.Thebodyisthesame.Ifphysicaldesiresarenotmastered,itisdifficultfortheheartto attain enlightenment. I will practice self-mortification in order to attainliberation.”Thus, the monk Gautama began a period of extreme asceticism. On dark

nights, he entered the deepest and most wild reaches of the forest, the mere

thoughtofwhichwasenoughtomakeaperson’shairstandonend,andthereheremained throughout the night. Even as fear and panic engulfed hismind andbody,hesatwithoutstirring.Whenadeerapproachedwithitsrustlingsounds,his fear told him that these were demons coming to kill him, but he did notbudge.Whenapeacockbrokeapieceofdead twig,his fear toldhim itwasapython comingdown froma tree, yet he still did notmove, even as fear shotthroughhimlikethestingofredants.Hetriedtoovercomeallphysicalfears.Hebelievedthatoncehisbodywasno

longer enslaved by fear, his mind would break the chains of suffering.Sometimeshesatwithhisteethclenchedwhilepressinghistongueagainst theroofofhismouth,usinghiswillpowertosuppressallfearandhorror.Evenwhenhe broke into a cold sweat and his whole body became drenched, he did notmove. At other times, he held his breath for long stretches until a roar likethunder or a blazing furnace pounded in his ears, and his head felt as thoughsomeonehadtakenanaxeandcleaveditintwo.Sometimeshefeltasthoughhisheadwasbeing squeezedbya steelbandandhis stomach slashedopen like agoat’sbyabutcher.Andattimes,hefeltasifhisbodywasbeingroastedoveranopen fire. Through these austere practices, he was able to consolidate hiscourageanddiscipline,andhisbodywasable toendureunspeakablepain,buthisheartwasstillwithoutpeace.ThemonkGautamapracticedausterities in thisway for sixmonths.For the

firstthreeofthesemonths,hewasaloneonthemountain,butduringthefourthmonth,hewasdiscoveredbyfivedisciplesofMasterUddakaRamaputta,ledbyhisoldfriendKondanna.SiddharthawashappytoseeKondannaagain,andhefound out that just one month after Siddhartha left the meditation center,Kondanna himself had attained the state of neither perception nor non-perception.SeeingtherewasnothingmorehecouldlearnfromMasterUddaka,Kondanna persuaded four friends to join him in seeking Siddhartha. Afterseveral weeks, they were lucky enough to find him, and they expressed theirdesiretostayandpracticewithhim.Siddharthaexplainedtothemwhyhewasexploring the path of self-mortification, and the five young men, Kondanna,Vappa, Bhaddiya, Assaji, and Mahanama, resolved to join him. Each monkfoundacavetolivein,notfarfromoneanother,andeverydayoneofthemwentinto town to beg for food. When he returned, the food was divided into sixportionssothatnoneofthemhadmorethanasmallhandfuleachday.Daysandmonthswentby,andthesixmonksgrewthinandgaunt.Theyleft

themountainandmovedeasttowardthevillageofUruvela,onthebankofthe

Neranjara, and continued to practice in the same way. But Siddhartha’sausterities began to alarm even his five companions, and they found itimpossibletokeepupwithhim.Siddharthaceasedbathingintheriveroreventaking his share of the food. On some days he ate just a shrivelled guava hehappenedtofindonthegroundorapieceofdriedbuffalomanure.Hisbodyhadbecome terribly wasted—it was little more than loose flesh hanging onprotrudingbones.Hehadnotcuthishairorbeardinsixmonths,andwhenherubbed his head, handfuls of hair fell out as though there was no longer anyspaceforittogrowonthebitoffleshstillclingingtohisskull.And then one day, while practicing sitting meditation in a cemetery,

Siddhartharealizedwithajolthowwrongthepathofself-mortificationwas.Thesun had set and a cool breeze gently caressed his skin. After sitting all daybeneath theblazingsun, thebreezewasdelightfullyrefreshing,andSiddharthaexperiencedaneaseinhismindunlikeanythinghehadfeltduringtheday.Herealized that body andmind formedone realitywhich couldnot be separated.The peace and comfort of the body were directly related to the peace andcomfortofthemind.Toabusethebodywastoabusethemind.Herememberedthefirsttimehesatinmeditationwhenhewasnineyearsold,

beneaththecoolshadeofarose-appletreeonthedayoftheyear’sfirstplowing.Herememberedhowtherefreshingeaseofthatsittinghadbroughthimasenseofclarityandcalm.Herecalled,aswell,hismeditationintheforestrightafterChanna had left him. He thought back to his first days with Master AlaraKalama—thoseinitialsessionsofmeditationhadnourishedbothbodyandmind,creating in him a deep ability to concentrate and focus.But after that,MasterAlaraKalamahadtoldhimtotranscendthejoysofmeditationinordertoattainto states that existed beyond the material world, states such as the realms oflimitlessspaceandlimitlessconsciousness,andthestateofnomateriality.Later,there had been the state of neither perception nor non-perception.Always thegoalhadbeen to findameans toescape theworldof feelingand thought, theworld of sensation and perception. He asked himself, “Why follow only thetraditions laid down in scripture? Why fear the joyful ease that meditationbrings? Such joys have nothing in commonwith the five categories of desirewhich obscure awareness. To the contrary, the joys ofmeditation can nourishbody and mind and provide the strength needed to pursue the path toenlightenment.”ThemonkGautamaresolvedtoregainhishealthandtousehismeditationto

nourish both body and mind. He would beg for food again starting the next

morning. He would be his own teacher, not depending on the teachings ofanyoneelse.Happywiththisdecision,hestretchedoutonamoundofearthandpeacefullydriftedoff tosleep.Thefullmoonhad just risen inacloudlesssky,andtheMilkyWaystretchedclearandradiantacrosstheheavens.ThemonkGautamaawokethenextmorningtothesoundofbirdssinging.He

stoodupandrecalledhisdecisionsofthepreviousnight.Hewascoveredwithdirtanddust,andhisrobewassotatteredandthreadbareitnolongercoveredhisbody.He remembered seeing a corpse in the cemetery the day before, and heguessedthattodayortomorrowpeoplewouldliftitdowntotherivertoperformthe cremation ceremony, and the brick-colored cloth that covered itwould nolongerbeneeded.Heapproachedthecorpseand,reflectingquietlyonbirthanddeath, respectfully removed the cloth from thebody.Thecorpsewas thatof ayoungwoman,herbodyswollenanddiscolored.Siddharthawouldusethebrick-coloredclothasanewrobe.Hewalkedtotherivertobathehimselfandatthesametimetowashthecloth.

The water was cool, and Siddhartha found it overwhelmingly refreshing. Heenjoyed thepleasant feelingof thewateronhis skin,welcoming thesensationwithanewstateofmind.Hetookalongtimebathing,andthenhescrubbedandwrungouthisnewrobe.Butashewenttoclimboutofthewater,hisstrengthfailed him.He did not have enough energy to pull himself onto the bank.Hestoodquietlyandbreathedcalmly.Toonesidehesawatreebranchleaningoverthe water, its leaves skimming the surface. He walked towards it slowly andgrabbedontoittosupporthimselfwhileheclimbedoutofthewater.ButasSiddharthawenttoclimboutofthewater,hisstrengthfailedhim.

Hesatdowntorestontheriverbankas thesunclimbedhigher into thesky.He spread out the cloth to dry in the hot sun, and when the cloth was dry,SiddharthawrappeditaroundhimselfandsetoutforthevillageofUruvela.Butbeforehehadwalkedevenhalf-way,hisstrengthfailedhim,and,unabletocatchhisbreath,hecollapsed.He lay unconscious for some time before a young girl from the village

appeared. Thirteen-year-old Sujata had been sent by hermother to carry rice-milk,cakes,andlotusseedstooffertotheforestgods.Whenshesawthemonklying unconscious on the road, barely breathing, she knelt down and placed abowl of milk to his lips. She knew he was an ascetic who had fainted from

weakness.When the drops of milk moistened his tongue and throat, Siddhartha

responded immediately. He could taste how refreshing the milk was, and heslowly drank the entire bowlful. After a few dozen breaths he was revivedenoughtositup,andhemotionedSujatatopourhimanotherbowlfulofmilk.Itwasremarkablehowquicklythemilkrestoredhisstrength.Thatdayhedecidedtoabandonausteritypracticeandgotothecoolforestacrosstherivertopracticethere.Duringthedaysthatfollowed,hegraduallybegantoeatanddrinknormally.

SometimesSujatabroughthimfoodofferings,sometimeshetookhisbowlintothe village to beg. Every day he practiced walking meditation along theriverbank, and the rest of the time he devoted to sitting meditation. EveryeveninghebathedintheNeranjaraRiver.HeabandonedallrelianceontraditionandscriptureinordertofindtheWayonhisown.Hereturnedtohimselftolearnfromhisownsuccessesandfailures.Hedidnothesitatetoletmeditationnourishhismindandbody,andasenseofpeaceandeasegrewwithinhim.Hedidnotdistance himself or try to escape his feelings and perceptions, butmaintainedmindfulnessinordertoobservethemastheyarose.He abandoned the desire to escape the world of phenomena, and as he

returned to himself, he found he was completely present to the world ofphenomena.Onebreath,onebird’ssong,oneleaf,onerayofsunlight—anyofthesemightserveashissubjectofmeditation.Hebegan tosee that thekey toliberationlayineachbreath,eachstep,eachsmallpebblealongthepath.ThemonkGautamawent frommeditatingonhis body tomeditatingonhis

feelings, and frommeditatingonhis feelings tomeditatingonhisperceptions,including all the thoughts which rose and fell in his own mind. He saw theonenessofbodyandmind,thateachandeverycellofthebodycontainedallthewisdomoftheuniverse.Hesawthatheneededonlytolookdeeplyintoaspeckofdusttoseethetruefaceoftheentireuniverse,thatthespeckofdustwasitselftheuniverseandifitdidnotexist,theuniversecouldnotexisteither.ThemonkGautamawent beyond the idea of a separate self, ofatman, and,with a start,realizedthathehadlongbeendominatedbyafalseviewofatmanasexpoundedin the Vedas. In reality, all things were without a separate self. Non-self, oranatman,was thenatureof all existence.Anatmanwasnot a term todescribesome new entity. Itwas a thunderbolt that destroyed allwrong views. Takingholdofnon-self,Siddharthawaslikeageneralraisinghissharpswordofinsighton the battlefield of meditation practice. Day and night he sat beneath the

pippala tree, as new levels of awareness awoke in him like bright flashes oflightning.During this time, Siddhartha’s five friends lost faith in him. They saw him

sittingalongtheriverbankeatingfoodofferings.Theywatchedhimspeakandsmile to a young girl, enjoymilk and rice, and carry his bowl down into thevillage.Kondannasaidtotheothers,“Siddharthaisnolongersomeonewecanrely on. He has abandoned the path half-way. He now concerns himself onlywith idly feeding his body. We should leave him and seek another place tocontinueourpractice.Iseenoreasontocontinuehere.”Onlyafterhisfivefriendshaddeparted,didSiddharthanoticetheirabsence.

Encouraged by his new insights, Siddhartha had devoted all his time tomeditation and had not yet taken the time to explain this to his friends. Hethought, “My friends have misunderstood me, but I can’t worry now aboutconvincingthemotherwise.Imustdevotemyselftofindingthetruepath.OnceIhavefoundit,Iwillshareitwiththem.”Thenhereturnedtohisdailypractice.Duringthosesamedaysinwhichhemadesuchgreatprogressalongthepath,

the young buffalo boy Svasti appeared. Siddhartha cheerfully accepted thehandfuls of fresh grass the eleven-year-old boy offered him. Though Sujata,Svasti,andtheirfriendswerestillchildren,Siddharthasharedwiththemsomeofhisnewunderstanding.Hewashappytoseehowunschooledchildrenfromthecountryside could easilyunderstandhis discoveries.Hewasgreatlyheartened,forheknewthatthedoorofcompleteenlightenmentwouldsoonopenwide.Heknewhe held thewondrous key—the truth of the interdependent and non-selfnatureofallthings.

ChapterSixteen

WasYasodharaSleeping?

Becausehewasfromapoorfamily,Svastihad,ofcourse,nevergonetoschool.Sujata taughthima fewbasics,buthe still lacked skillwithwords, andwhilerecountinghisstoryabouttheBuddha,hesometimeshalted,unabletofindtherightwords.His listenersassistedhim. Inaddition toAnandaandRahula, twootherscametolistentohisstory.OnewasanelderlynunnamedMahapajapatiandtheotherwasamonkinhisearlyfortiesnamedAssaji.RahulaintroducedthembothtoSvasti,whowasdeeplytouchedtolearnthat

MahapajapatiwasherselfQueenGotami,theBuddha’sauntwhohadraisedhimfrominfancy.ShewasthefirstwomantobeacceptedasanunintheBuddha’ssangha,andshenowservedasabbesstomorethansevenhundrednuns.Shehadjust traveled from the north to visit the Buddha and to consult with himconcerningpreceptsforthebhikkhunis.Svastilearnedthatshehadarrivedonlythepreviousevening,andhergrandson,Rahula,knowinghowmuchshewouldenjoyhearingallSvastihad to sayabout theBuddha’sdays inUruvela forest,had invitedher to join them.Svasti placedhis palms together andbowed lowbeforetheabbess.RememberingalltheBuddhahadtoldhimaboutherfilledhisheart with deep affection and respect.Mahapajapati looked at Svasti with thesamelovingwarmthasshelookedatherowngrandson,Rahula.Rahula introducedAssaji toSvasti,andSvasti’seyes litupwhenhe learned

thatAssajiwasoneofthefivefriendswhohadpracticedself-mortificationwiththeBuddhanearSvasti’sownhome.TheBuddhahad toldhimback then thatwhenhis friends sawhe had abandoned austerities to drinkmilk and eat rice,theylefthimtopracticeelsewhere.SvastiwonderedhowAssajihadcometobeof the Buddha’s disciples, living right here at Bamboo ForestMonastery. HewouldaskRahulaaboutitlater.BhikkhuniGotamiassistedSvasti themost inhisefforts to tellhis tale.She

asked questions about details that didn’t seem important to him but were ofobviousinteresttoher.SheaskedwherehehadcutthekusagrassheofferedtheBuddhaforameditationcushionandhowoftenhehadprovidednewbundlesofgrassfortheBuddha.ShewantedtoknowifaftergivingtheBuddhathegrass,

the buffaloes still had enough to eat at night. And she asked if he was everbeatenbythebuffaloes’owner.Much remained tobe told,butSvasti askedpermission to stop there for the

eveningandpromisedtocontinuethefollowingday.Butbeforetakinghisleave,hewonderedifhecouldaskBhikkhuniGotamiafewquestionshehadheldinhisheartfortenyears.Shesmiledathimandsaid,“Goaheadandask.IfIamabletoansweryourquestions,Iwillbemosthappyto.”TherewereseveralthingsSvastiwantedtoknow.Firstofall,hadYasodhara

reallybeensleepingoronlypretendingtobeasleepthenightSiddharthapulledbackthecurtainbeforehisdeparture?Svastialsowantedtoknowwhattheking,queen,andYasodharathoughtandsaidwhenChannareturnedwithSiddhartha’ssword,necklace,andlocksofhair.WhathappenedinthelivesoftheBuddha’sfamilyinthesixyearsofhisabsence?WhofirstheardthenewsthattheBuddhahadattainedtheWay?WhofirstwelcomedtheBuddhaback,anddidallthecitycomeouttogreethimwhenhereturnedtoKapilavatthu?“Youdohavea lotofquestions!”exclaimedBhikkhuniGotami.Shesmiled

kindlyatSvasti.“Letmetrytoanswerthembriefly.Firstofall,wasYasodharatrulyasleepornot?Ifyouwanttoknowforcertain,youshouldaskYasodhara,but if you ask me, I don’t believe she was. Yasodhara herself had preparedSiddhartha’s garments, hat, and shoes, and placed them on his chair. She toldChannatosaddleandreadyKanthaka.Sheknewthattheprincewouldleavethatverynight.Howcouldshesleeponsuchanight?IbelievesheonlypretendedtobeasleepinordertoavoidapainfulpartingforSiddharthaandherself.Youdonot yet know Yasodhara, Svasti, but Rahula’s mother is a woman of greatdetermination. She understood Siddhartha’s intent and quietly gave him herwholeheartedsupport.Iknowthismoreclearlythananyoneelse,forofallthoseclosetoYasodhara,Iwastheclosest,nexttoSiddhartha.”Bhikkhuni Gotami told Svasti that the following morning when it was

discoveredthatSiddharthahadleft,everyone,exceptYasodhara,wasinastateof shock.King Suddhodana flew into a rage and yelled at everyone, blamingthemfornotpreventing theprince from leaving.QueenGotami ranatonce tofind Yasodhara. She found her sitting quietly and weeping. Official searchpartieswere sent out on horseback in all four directionswith orders to returnwiththeprinceiftheyfoundhim.ThesouthboundpartymetChannareturningwith the riderlessKanthaka.Channa stopped them fromgoing any further.Hesaid,“Leavetheprinceinpeacetofollowhisspiritualpath.Ihavealreadyweptand pleaded with him, but he is intent on seeking theWay. Anyway, he has

enteredthedeepforestswhichlieinanothercountry’sterritory.Youcannotseekhimthere.”WhenChannareturnedtothepalace,heloweredhisheadtothegroundthree

timesasasignofremorseandtookthesword,necklace,andlocksofhairtogiveto theking.At thatmoment,QueenGotamiandYasodharawereby theking’sside.SeeingChanna’stears,thekingdidnotrebukehim,butslowlyaskedaboutallthathadtakenplace.HetoldChannatogivethesword,necklace,andhairtoYasodharaforsafekeeping.Theatmosphereinthepalacewasdreary.Losingtheprince was like losing the light of day. The king retired to his quarters andrefused to come out for many days. His minister Vessamitta was obliged tohandleallpalacemattersonhisbehalf.Afterbeingreturnedtohisstall,Kanthakarefusedtoeatordrink,anddieda

fewdays later.Overcomewithgrief,Channa askedYasodhara’s permission toprovidearitualcremationfortheprince’shorse.Bhikkhuni Gotami had recounted events up to that point when the bell for

meditationrang.Everyonelookeddisappointed,butAnandasaidtheyshouldnotskipmeditation, nomatter how good the storieswere. He invited them all toreturn the following day to his hut. Svasti andRahula joined their palms andbowed toBhikkhuniGotami,AnandaandAssajibefore returning to thehutoftheir teacher, Sariputta. The two young friends walked side by side withoutspeaking. The slow reverberations of the bell gained momentum like wavesbreaking one upon another. Svasti followed his breath and silently recited thegathaforhearingthebell:“Listen,listen,thiswonderfulsoundbringsmebacktomytrueself.”

ChapterSeventeen

PippalaLeaf

Beneath the pippala tree, the hermit Gautama focused all of his formidablepowersofconcentrationtolookdeeplyathisbody.Hesawthateachcellofhisbodywaslikeadropofwaterinanendlesslyflowingriverofbirth,existence,anddeath,andhecouldnotfindanythinginthebodythatremainedunchangedorthatcouldbesaidtocontainaseparateself.Intermingledwiththeriverofhisbodywastheriveroffeelingsinwhicheveryfeelingwasadropofwater.Thesedropsalso jostledwithoneanother inaprocessofbirth, existence, anddeath.Somefeelingswerepleasant,someunpleasant,andsomeneutral,butallofhisfeelingswereimpermanent:theyappearedanddisappearedjustlikethecellsofhisbody.Withhisgreatconcentration,Gautamanextexploredtheriverofperceptions

whichflowedalongsidetheriversofbodyandfeelings.Thedropsintheriverofperceptions intermingled and influenced each other in their process of birth,existence, and death. If one’s perceptionswere accurate, reality revealed itselfwith ease; but if one’s perceptionswere erroneous, realitywas veiled. Peoplewere caught in endless suffering because of their erroneous perceptions: theybelieved that which is impermanent is permanent, that which is without selfcontains self, thatwhich has no birth and death has birth and death, and theydividedthatwhichisinseparableintoparts.Gautama next shone his awareness on the mental states which were the

sources of suffering—fear, anger, hatred, arrogance, jealousy, greed, andignorance.Mindfulawarenessblazedinhimlikeabrightsun,andheusedthatsunofawarenesstoilluminatethenatureofallthesenegativementalstates.Hesawthattheyallaroseduetoignorance.Theyweretheoppositeofmindfulness.They were darkness—the absence of light. He saw that the key to liberationwouldbetobreakthroughignoranceandtoenterdeeplyintotheheartofrealityandattainadirectexperienceofit.Suchknowledgewouldnotbetheknowledgeoftheintellect,butofdirectexperience.Inthepast,Siddharthahadlookedforwaystovanquishfear,anger,andgreed,

butthemethodshehadusedhadnotbornefruitbecausetheywereonlyattempts

to suppress such feelings and emotions. Siddhartha now understood that theircausewas ignorance, and thatwhenonewas liberated from ignorance,mentalobstructionswouldvanishon theirown, likeshadowsfleeingbefore the risingsun.Siddhartha’sinsightwasthefruitofhisdeepconcentration.Hesmiled,andlookedupatapippalaleafimprintedagainstthebluesky,its

tailblowingbackandforthasifcallinghim.Lookingdeeplyattheleaf,hesawclearly the presence of the sun and stars—without the sun, without light andwarmth, the leafcouldnotexist.Thiswas like this,because thatwas like that.Healsosawintheleafthepresenceofclouds—withoutcloudstherecouldbenorain,andwithoutraintheleafcouldnotbe.Hesawtheearth, time,space,andmind—all were present in the leaf. In fact, at that very moment, the entireuniverseexistedinthatleaf.Therealityoftheleafwasawondrousmiracle.Though we ordinarily think that a leaf is born in the springtime, Gautama

couldseethatithadbeenthereforalong,longtimeinthesunlight,theclouds,thetree,andinhimself.Seeingthattheleafhadneverbeenborn,hecouldseethat he too had never been born. Both the leaf and he himself had simplymanifested—theyhadneverbeenbornandwereincapableofeverdying.Withthis insight, ideas of birth and death, appearance and disappearance dissolved,andthetruefaceoftheleafandhisowntruefacerevealedthemselves.Hecouldseethatthepresenceofanyonephenomenonmadepossibletheexistenceofallotherphenomena.Oneincludedall,andallwerecontainedinone.Theleafandhisbodywereone.Neitherpossessedaseparate,permanentself.

Neither could exist independently from the rest of the universe. Seeing theinterdependentnatureofallphenomena,Siddharthasawtheemptynatureofallphenomena—that all things are empty of a separate, isolated self.He realizedthatthekeytoliberationlayinthesetwoprinciplesofinterdependenceandnon-self.Cloudsdriftedacrossthesky,formingawhitebackgroundtothetranslucentpippala leaf.Perhaps thatevening thecloudswouldencounteracoldfrontandtransform into rain. Clouds were onemanifestation; rain was another. Cloudsalsowerenot born andwouldnot die. If the cloudsunderstood that,Gautamathought, surely they would sing joyfully as they fell down as rain onto themountains,forests,andricefields.Illuminating the riversofhisbody, feelings,perceptions,mental formations,

and consciousness, Siddhartha now understood that impermanence andemptiness of self are the very conditions necessary for life. Withoutimpermanenceandemptinessofself,nothingcouldgrowordevelop.Ifagrainofricedidnothavethenatureofimpermanenceandemptinessofself,itcould

notgrow into a riceplant. If cloudswerenot emptyof self and impermanent,theycouldnot transformintorain.Withoutan impermanent,non-selfnature,achildcouldnevergrowintoanadult.“Thus,”hethought,“toacceptlifemeanstoacceptimpermanenceandemptinessofself.Thesourceofsufferingisafalsebelief in permanence and the existence of separate selves. Seeing this, oneunderstandsthatthereisneitherbirthnordeath,productionnordestruction,onenormany, innernorouter, largenorsmall, impurenorpure.Allsuchconceptsare false distinctions created by the intellect. If one penetrates into the emptynatureofallthings,onewilltranscendallmentalbarriers,andbeliberatedfromthecycleofsuffering.”From one night to the next, Gautama meditated beneath the pippala tree,

shiningthelightofhisawarenessonhisbody,hismind,andalltheuniverse.Hisfivecompanionshadlongabandonedhim,andhisco-practitionerswerenowtheforest,theriver,thebirds,andthethousandsofinsectslivingontheearthandinthe trees. The great pippala treewas his brother in practice. The evening starwhichappearedashesatdowninmeditationeachnightwasalsohisbrotherinpractice.Hemeditatedfarintothenight.Thevillagechildrencametovisithimonlyintheearlyafternoons.Oneday

Sujatabroughthimanofferingofriceporridgecookedwithmilkandhoney,andSvasti brought him a fresh armful of kusa grass. After Svasti left to lead thebuffaloeshome,GautamawasseizedwithadeepfeelingthathewouldattaintheGreatAwakening that very night.Only the previous night he had had severalunusual dreams. In one he saw himself lying on his side, his knees brushingagainsttheHimalayas,hislefthandtouchingtheshoresoftheEasternSea,hisright hand touching the shores of the Western Sea, and his two feet restingagainsttheshoresoftheSouthernSea.Inanotherdream,agreatlotusaslargeasacarriagewheelgrewfromhisnavelandfloateduptotouchthehighestclouds.Inathirddream,birdsofallcolors,toomanytobecounted,flewtowardshimfromalldirections.ThesedreamsseemedtoannouncethathisGreatAwakeningwasathand.Early that evening,Gautamadidwalkingmeditation along the banks of the

river.Hewadedintothewaterandbathed.Whentwilightdescended,hereturnedto sit beneath his familiar pippala tree. He smiled as he looked at the newlyspreadkusagrassat the footof the tree.Beneath thisvery treehehadalreadymadesomanyimportantdiscoveriesinhismeditation.Nowthemomenthehadlongawaitedwasapproaching.ThedoortoEnlightenmentwasabouttoopen.Slowly, Siddhartha sat down in the lotus position. He looked at the river

flowingquietlyinthedistanceassoftbreezesrustledthegrassesalongitsbanks.The night forest was tranquil yet very much alive. Around him chirped athousand different insects. He turned his awareness to his breath and lightlyclosedhiseyes.Theeveningstarappearedinthesky.

ChapterEighteen

TheMorningStarHasRisen

Throughmindfulness,Siddhartha’smind,body,andbreathwereperfectlyatone.His practice of mindfulness had enabled him to build great powers ofconcentrationwhichhecouldnowusetoshineawarenessonhismindandbody.Afterdeeplyenteringmeditation,hebegantodiscernthepresenceofcountlessotherbeingsinhisownbodyrightinthepresentmoment.Organicandinorganicbeings, minerals, mosses and grasses, insects, animals, and people were allwithinhim.Hesawthatotherbeingswerehimselfrightinthepresentmoment.He saw his own past lives, all his births and deaths.He saw the creation anddestructionof thousands ofworlds and thousands of stars.He felt all the joysandsorrowsofevery livingbeing—thosebornofmothers, thosebornofeggs,and thosebornof fission,whodivided themselves intonewcreatures.He sawthateverycellofhisbodycontainedallofHeavenandEarth,andspannedthethree times—past,present,andfuture. Itwas thehourof thefirstwatchof thenight.Gautama entered evenmore deeply intomeditation. He saw how countless

worldsaroseandfell,werecreatedanddestroyed.Hesawhowcountlessbeingspass through countless births and deaths. He saw that these births and deathswerebutoutwardappearancesandnottruereality,justasmillionsofwavesriseandfallincessantlyonthesurfaceofthesea,whiletheseaitselfisbeyondbirthanddeath.Ifthewavesunderstoodthattheythemselveswerewater,theywouldtranscend birth and death and arrive at true inner peace, overcoming all fear.ThisrealizationenabledGautamatotranscendthenetofbirthanddeath,andhesmiled.Hissmilewaslikeaflowerblossominginthedeepnightwhichradiatedahalooflight.Itwasthesmileofawondrousunderstanding,theinsightintothedestruction of all defilements. He attained this level of understanding by thesecondwatch.At just that moment thunder crashed, and great bolts of lightning flashed

acrosstheskyasiftoriptheheavensintwo.Blackcloudsconcealedthemoonandstars.Rainpoureddown.Gautamawassoakingwet,buthedidnotbudge.Hecontinuedhismeditation.

Withoutwavering,he shinedhis awarenessonhismind.He saw that livingbeings suffer because they do not understand that they share one commonground with all beings. Ignorance gives rise to a multitude of sorrows,confusions, and troubles.Greed, anger, arrogance,doubt, jealousy, and fear allhavetheirrootsinignorance.Whenwelearntocalmourmindsinordertolookdeeply at the true nature of things,we can arrive at full understandingwhichdissolveseverysorrowandanxietyandgivesrisetoacceptanceandlove.Gautama now saw that understanding and love are one. Without

understanding there can be no love. Each person’s disposition is the result ofphysical,emotional,andsocialconditions.Whenweunderstandthis,wecannothateevenapersonwhobehavescruelly,butwecanstrivetohelptransformhisphysical, emotional, and social conditions. Understanding gives rise tocompassionandlove,whichinturngiverisetocorrectaction.Inordertolove,itis first necessary to understand, so understanding is the key to liberation. Inorder to attain clear understanding, it is necessary to live mindfully, makingdirectcontactwithlifeinthepresentmoment,trulyseeingwhatistakingplacewithinandoutsideofoneself.Practicingmindfulness strengthens theability tolookdeeply,andwhenwelookdeeplyintotheheartofanything, itwillrevealitself. This is the secret treasure ofmindfulness—it leads to the realization ofliberation and enlightenment. Life is illuminated by right understanding, rightthought, right speech, right action, right livelihood, right effort, rightmindfulness, and right concentration. Siddhartha called this the Noble Path:aryamarga.Looking deeply into the heart of all beings, Siddhartha attained insight into

everyone’s minds, no matter where they were, and he was able to heareveryone’s cries of both suffering and joy. He attained to the states of divinesight, divine hearing, and the ability to travel across all distances withoutmoving.Itwasnowtheendofthethirdwatch,andtherewasnomorethunder.Thecloudsrolledbacktorevealthebrightmoonandstars.Gautama felt as though a prison which had confined him for thousands of

lifetimes had broken open. Ignorance had been the jailkeeper. Because ofignorance,hismindhadbeenobscured, just like themoonandstarshiddenbythestormclouds.Cloudedbyendlesswavesofdeludedthoughts,themindhadfalselydividedrealityintosubjectandobject,selfandothers,existenceandnon-existence,birthanddeath,andfromthesediscriminationsarosewrongviews—theprisonsoffeelings,craving,grasping,andbecoming.Thesufferingofbirth,oldage,sickness,anddeathonlymadetheprisonwallsthicker.Theonlything

to do was to seize the jailkeeper and see his true face. The jailkeeper wasignorance. And the means to overcome ignorance were the Noble EightfoldPath.Oncethejailkeeperwasgone,thejailwoulddisappearandneverberebuiltagain.The hermitGautama smiled, andwhispered to himself, “O jailer, I see you

now. How many lifetimes have you confined me in the prisons of birth anddeath?ButnowIseeyourfaceclearly,andfromnowonyoucanbuildnomoreprisonsaroundme.”Lookingup,Siddharthasawthemorningstarappearonthehorizon,twinkling

likeahugediamond.Hehadseen this star somany timesbeforewhile sittingbeneaththepippalatree,butthismorningitwaslikeseeingitforthefirsttime.ItwasasdazzlingasthejubilantsmileofEnlightenment.Siddharthagazedatthestar and exclaimed out of deep compassion, “All beings contain withinthemselvestheseedsofEnlightenment,andyetwedrownintheoceanofbirthanddeathforsomanythousandsoflifetimes!”SiddharthaknewhehadfoundtheGreatWay.Hehadattainedhisgoal,and

nowhisheartexperiencedperfectpeaceandease.Hethoughtabouthisyearsofsearching, filledwithdisappointments andhardships.He thoughtofhis father,mother,aunt,Yasodhara,Rahula,andallhis friends.He thoughtof thepalace,Kapilavatthu,hispeopleandcountry,andofallthosewholivedinhardshipandpoverty,especiallychildren.Hepromisedtofindawaytosharehisdiscoverytohelp all others liberate themselves from suffering. Out of his deep insightemergedaprofoundloveforallbeings.Alongthegrassyriverbank,colorfulflowersblossomedintheearlymorning

sunlight.Sundancedonleavesandsparkledonthewater.Hispainwasgone.Allthe wonders of life revealed themselves. Everything appeared strangely new.Howwondrousweretheblueskiesanddriftingwhiteclouds!Hefeltasthoughheandalltheuniversehadbeennewlycreated.Justthen,Svastiappeared.WhenSiddharthasawtheyoungbuffaloboycome

runningtowardshim,hesmiled.SuddenlySvastistoppedinhistracksandstaredatSiddhartha,hismouthwideopen.Siddharthacalled,“Svasti!”Theboycametohissensesandanswered,“Teacher!”Svasti joined his palms and bowed. He took a few steps forward but then

stoppedandgazedagainatSiddharthainawe.Embarrassedbyhisownbehavior,hespokehaltingly,“Teacher,youlooksodifferenttoday.”Siddharthamotionedfortheboytoapproach.Hetookhimintohisarmsand

asked,“HowdoIlookdifferenttoday?”

Svasti joined his palms and said, haltingly, “Teacher, you look so different

today.”

GazingupatSiddhartha,Svastianswered,“It’shardtosay.It’sjustyoulooksodifferent.It’slike,likeyouwereastar.”Siddharthapatted theboyon theheadand said, “Is that so?What elsedo I

looklike?”“Youlooklikealotusthat’sjustblossomed.Andlike,likethemoonoverthe

GayasisaPeak.”Siddhartha looked into Svasti’s eyes and said, “Why, you’re a poet, Svasti!

Nowtellme,whyareyouheresoearlytoday?Andwhereareyourbuffaloes?”Svastiexplainedthathehadthedayoffasallthebuffaloeswerebeingusedto

plow the fields. Only the calf had been left in its stall. Today his only

responsibilitywas tocutgrass.During thenightheandhis sistersandbrotherwereawakenedby the roarof thunder.Rainpounded through their leakyroof,soaking their beds. They had never experienced a storm so fierce, and theyworried about Siddhartha in the forest. They huddled together until the stormsubsided and they could fall back asleep.When day broke, Svasti ran to thebuffaloes’ stall to fetch his sickle and carrying pole, andmade hisway to theforesttoseeifSiddharthawasalright.Siddhartha grasped Svasti’s hand. “This is the happiest day I have ever

known.Ifyoucan,bringallthechildrentocomeseemebythepippalatreethisafternoon.Don’tforgettobringyourbrotherandsisters.Butfirstgoandcutthekusagrassyouneedforthebuffaloes.”SvastitrottedoffhappilyasSiddharthabegantotakeslowstepsalongthesun-

bathedshore.

ChapterNineteen

TangerineofMindfulness

WhenSujatabroughtSiddhartha’sfoodthatnoon,shefoundhimsittingbeneaththe pippala tree as beautiful as a youngmorning. His face and body radiatedpeace,joy,andequanimity.Shehadseenhimsittingsolemnlyandmajesticallybeneath the pippala tree over a hundred times, and yet today there wassomethingdifferentabouthim.LookingatSiddhartha,Sujatafeltallhersorrowsandworriesvanish.Happinessas freshasa springbreeze filledherheart.ShefelttherewasnothingelsesheneededorwantedonthisEarth,thateverythingintheuniversewasalreadygoodandbeneficial,andthatnooneneededtoworryordespair anymore. Sujata took a few steps forward and placed the food beforeSiddhartha.Shebowedbeforehim.ShefeltthepeaceandjoywithinSiddharthaenterherself.Siddharthasmiledatherandsaid,“Here,sitdownwithme. I thankyoufor

bringingmefoodandwaterthesepastmonths.TodayisthehappiestdayofmylifebecauselastnightIfoundtheGreatWay.Pleaseenjoythishappinesstoo.InthenearfutureIwillgoteachthispathtoallothers.”Sujatalookedupwithsurprise.“Youwillbegoing?Youmeanyouwillleave

us?”Siddhartha smiled kindly. “Yes, I must leave, but I won’t abandon you

children.BeforeIleave,IwillshowyouthepathIhavediscovered.”Sujatawasnotveryreassured.Shewantedtoaskhimmore,buthespokefirst,

“IwillremainwithyouchildrenforatleastseveralmoredaysinordertosharewhatIhavelearnedwithyou.OnlythenwillItaketotheroad.Butthatdoesn’tmeanIwillbeapartfromyouforever.Fromtimetotime,Iwillreturntovisityouchildren.”Sujatafeltcomforted.Shesatdownandopenedthebananaleaftorevealthe

offeringofrice.ShesatsilentlyatSiddhartha’ssideasheate.Shewatchedashebrokeoffpiecesofriceanddippedtheminsesamesalt.Herheartwasfilledwithinexpressiblehappiness.Whenhefinishedeating,SiddharthaaskedSujatatoreturnhome.Hesaidhe

wantedtomeetwiththevillagechildrenthatafternoonintheforest.

Manychildrencame,includingSvasti’sbrotherandsisters.Theboyshadallbathedandputoncleanclothes.Thegirlsworetheirloveliestsaris.Sujata’ssariwas ivory colored, Nandabala wore a sari the color of banana shoots, andBhima’ssariwaspink.Thechildren,lookingasfreshandcolorfulasflowers,sataroundSiddharthabeneaththepippalatree.Sujatabroughtabasketfulofcoconutandchunksofpalmsugarasaspecial

treat. The children scooped out the tasty coconut meat and ate it with thedelicious sugar. Nandabala and Subash brought a basketful of tangerines.Siddhartha satwith thechildren,hishappinesscomplete.Rupakofferedhimachunk of coconut with a piece of palm sugar on a pippala leaf. Nandabalaoffered him a tangerine. Siddhartha accepted their offerings and ate with thechildren.They were still enjoying their lunch when Sujata made an announcement,

“Dear friends, today is the happiest day our Teacher has ever known.He hasdiscovered the Great Way. I feel this is also a very important day for me.Brothersandsisters,letusconsiderthisadayofgreatjubilationforusall.WeareheretodaytocelebratetheEnlightenmentofourTeacher.RespectedTeacher,theGreatPathhasbeenfound.Weknowyoucannotstaywithusforever.Pleaseteachusthethingsyouthinkwemightbeabletounderstand.”Inmindfulness,thechildrenpassedaroundthebasketoftangerines.

SujatajoinedherpalmstogetherandbowedtoGautamatoexpressherrespectand devotion. Nandabala and the other children also joined their palms andbowedwithdeepestsincerity.Siddharthaquietlygesturedforthechildrentositbackupandhesaid,“You

are all intelligent children and I am sure you will be able to understand andpractice the things Iwill sharewith you.TheGreat Path I have discovered isdeep and subtle, but anyone willing to apply his or her heart and mind canunderstandandfollowit.“Whenyouchildrenpeelatangerine,youcaneatitwithawarenessorwithout

awareness.What does itmean to eat a tangerine in awareness?Whenyou are

eatingthetangerine,youareawarethatyouareeatingthetangerine.Youfullyexperience its lovely fragrance and sweet taste.When you peel the tangerine,youknowthatyouarepeelingthetangerine;whenyouremoveasliceandputitinyourmouth,youknow thatyouare removinga slice andputting it inyourmouth; when you experience the lovely fragrance and sweet taste of thetangerine, you are aware that you are experiencing the lovely fragrance andsweet taste of the tangerine. The tangerine Nandabala offered me had ninesections.Iateeachmorselinawarenessandsawhowpreciousandwonderfulitwas. I did not forget the tangerine, and thus the tangerine became somethingveryrealtome.Ifthetangerineisreal,thepersoneatingitisreal.Thatiswhatitmeanstoeatatangerineinawareness.“Children,whatdoesitmeantoeatatangerinewithoutawareness?Whenyou

areeatingthetangerine,youdonotknowthatyouareeatingthetangerine.Youdonot experience the lovely fragranceand sweet tasteof the tangerine.Whenyoupeelthetangerine,youdonotknowthatyouarepeelingthetangerine;whenyou remove a slice and put it in your mouth, you do not know that you areremovingasliceandputtingitinyourmouth;whenyousmellthefragranceortaste the tangerine, you do not know that you are smelling the fragrance andtastingthetangerine.Eatingatangerineinsuchaway,youcannotappreciateitsprecious and wonderful nature. If you are not aware that you are eating thetangerine,thetangerineisnotreal.Ifthetangerineisnotreal,thepersoneatingitisnotrealeither.Children,thatiseatingatangerinewithoutawareness.“Children, eating the tangerine in mindfulness means that while eating the

tangerineyouaretrulyintouchwithit.Yourmindisnotchasingafterthoughtsof yesterday or tomorrow, but is dwelling fully in the present moment. Thetangerine is truly present. Living in mindful awareness means to live in thepresentmoment,yourmindandbodydwellingintheveryhereandnow.“A person who practices mindfulness can see things in the tangerine that

others are unable to see. An aware person can see the tangerine tree, thetangerine blossom in the spring, the sunlight and rain which nourished thetangerine.Lookingdeeply,onecanseetenthousandthingswhichhavemadethetangerinepossible.Lookingatatangerine,apersonwhopracticesawarenesscanseeallthewondersoftheuniverseandhowallthingsinteractwithoneanother.Children,ourdailylifeisjustlikeatangerine.Justasatangerineiscomprisedofsections, each day is comprised of twenty-four hours. One hour is like onesectionoftangerine.Livingall twenty-fourhoursofadayislikeeatingall thesectionsofatangerine.ThepathIhavefoundisthepathoflivingeachhourof

the day in awareness,mind andbody alwaysdwelling in thepresentmoment.The opposite is to live in forgetfulness. Ifwe live in forgetfulness,we do notknow thatwearealive.Wedonot fullyexperience lifebecauseourmindandbodyarenotdwellinginthehereandnow.”GautamalookedatSujataandsaidhername.“Yes,Teacher?”Sujatajoinedherpalms.“Doyoua thinkapersonwho lives inawarenesswillmakemanyerrorsor

few?”“RespectedTeacher, a personwho lives in awarenesswillmake few errors.

Mymother always tellsme that a girl shouldpay attention to how shewalks,stands,speaks,laughs,andworks,inordertoavoidthoughts,words,andactionsthatmightcausesorrowtoherselforothers.”“Justso,Sujata.Apersonwholivesinawarenessknowswhatsheisthinking,

saying, and doing. Such a person can avoid thoughts,words, and actions thatcausesufferingforherselfandothers.“Children, living in awarenessmeans to live in thepresentmoment.One is

awareofwhatistakingplacewithinone’sselfandinone’ssurroundings.Oneisindirectcontactwithlife.Ifonecontinuestoliveinsuchaway,onewillbeabletodeeplyunderstandone’sselfandone’ssurroundings.Understandingleadstotoleranceandlove.Whenallbeingsunderstandoneanother,theywillacceptandloveoneanother.Thentherewillnotbemuchsufferingintheworld.Whatdoyouthink,Svasti?Canpeopleloveiftheyareunabletounderstand?”“RespectedTeacher,withoutunderstanding love ismostdifficult. It reminds

meofsomethingthathappenedtomysisterBhima.OnenightshecriedallnightlonguntilmysisterBalalostherpatienceandspankedBhima.ThatonlymadeBhimacrymore.IpickedBhimaupandsensedthatshewasfeverish.Iwassureherheadachedfromthe fever. IcalledBalaand toldher toplaceherhandonBhima’s forehead.When she did that she understood at oncewhyBhimawascrying.HereyessoftenedandshetookBhimaintoherarmsandsangtoherwithlove.Bhimastoppedcryingeventhoughshestillhadafever.RespectedTeacher,IthinkthatwasbecauseBalaunderstoodwhyBhimawasupset.AndsoIthinkthatwithoutunderstanding,loveisnotpossible.”“Justso,Svasti!Loveispossibleonlywhenthereisunderstanding.Andonly

with love can there be acceptance. Practice living in awareness, children, andyouwilldeepenyourunderstanding.Youwillbeabletounderstandyourselves,other people, and all things. And you will have hearts of love. That is thewonderfulpathIhavediscovered.”

Svastijoinedhispalms.“RespectedTeacher,couldwecallthispaththe‘PathofAwareness’?”Siddharthasmiled,“Surely.Wecancall it thePathofAwareness. I like that

verymuch.ThePathofAwarenessleadstoperfectAwakening.”Sujata joinedher palms to askpermission to speak. “You are the awakened

one, the one who shows how to live in awareness. Can we call you the‘AwakenedOne’?”Siddharthanodded.“Thatwouldpleasemeverymuch.”Sujata’s eyes shone. She continued, “‘Awaken’ in Magadhi is pronounced

‘budh.’Apersonwho isawakenedwouldbecalled ‘Buddha’ inMagadhi.Wecancallyou‘Buddha.’”Siddharthanodded.Allthechildrenweredelighted.Fourteen-year-oldNalaka,

the oldest boy in the group, spoke, “RespectedBuddha,we are veryhappy toreceive your teaching on the Path ofAwareness. Sujata has toldme how youhavemeditatedbeneaththispippalatreeforthepastsixmonthsandhowjustlastnightyouattainedtheGreatAwakening.RespectedBuddha,thispippalatreeisthemostbeautifuloneinalltheforest.Canwecallitthe‘TreeofAwakening,’the‘BodhiTree’?Theword‘bodhi’sharesthesamerootastheword‘buddha’andalsomeansawakening.”Gautama nodded his head.Hewas delighted, too. He had not guessed that

duringthisgatheringwiththechildrenthepath,himself,andeventhegreattreewouldallreceivespecialnames.Nandabalajoinedhispalms.“Itisgrowingdarkandwemustreturntoourhomes,butwewillcomebacktoreceivemoreofyourteachingsoon.”ThechildrenallstoodandjoinedtheirpalmslikelotusbudstothanktheBuddha.Theystrolledhomechatteringlikeaflockofhappybirds.TheBuddhawashappy, too.Hedecidedtostayin theforestfora longerperiodoftimeinordertoexplorewaystobestsowtheseedsofAwakeningandtoallowhimself,aswell,specialtimetoenjoythegreatpeaceandjoythatattainingthepathhadbroughthim.

ChapterTwenty

TheDeer

EverydaytheBuddhabathedintheNeranjaraRiver.Hedidwalkingmeditationalongtheriverbanksandalongthesmallforestpathshisownstepshadcreated.Hesatinmeditationontheshorebesidetheflowingriverorbeneaththebodhitreewhile hundreds of birds chirped among its branches. He had realized hisvow.Heknewhemustreturn toKapilavatthuwheresomanyawaitednewsofhisquest.Herecalled,aswell,KingBimbisarainthecityofRajagaha.Hefeltaspecialaffinityfortheyoungkingandwishedtovisithimalso.Therewerealsohis five formercompanions.Heknew theyeachpossessed theability toattainliberation quickly, and he wanted to find them. No doubt they still dwellednearby.River,sky,moonandstars,mountains,forest,everybladeofgrass,andevery

moteofdustweretransformedfortheBuddha.HeknewthatthelongyearshewanderedinsearchoftheWayhadnotbeenwasted.Indeed,thankstohistrialsandhardships,hehadfinallydiscoveredtheWayinhisownheart.Everylivingbeingpossessedtheheartofenlightenment.Theseedsofenlightenmentexistedin everyone. Living beings did not need to seek enlightenment outside ofthemselves because all the wisdom and strength of the universe was alreadypresentinthem.ThiswastheBuddha’sgreatdiscoveryandwascauseforalltorejoice.Thechildrencametovisithimoften.TheBuddhawashappytoseethat the

wayof liberation could be expressed simply and naturally.Even poor countrychildren who had never attended school could understand his teaching. Thisgreatlyencouragedhim.Oneday thechildrenarrivedwithabasketfulof tangerines.Theywanted to

eat the tangerines in awareness in order to practice the very first lesson theBuddhahad taught them.Sujatabowedgracefullybefore theBuddhaand thenheld the basket before him.He joined his palms together like a lotus bud andtook a tangerine. Sujata offered the basket to Svasti, who was sitting by theBuddha’s side. He too joined his palms together and took a tangerine. Sheofferedthebaskettoeachchilduntileveryonehadatangerine.Shesatdownand

placedherpalmstogetherbeforetakingatangerineforherself.Allthechildrensat silently. The Buddha told them to follow their breath and smile. Then heliftedhistangerineinhislefthandandlookeddeeplyatit.Thechildrenfollowedhis example. He slowly peeled his tangerine and the children began to peeltheirs.Teacherandstudentsenjoyedtheirtangerinesinsilentawareness.Wheneveryone was finished eating, Bala gathered up the peels. The children hadgreatlyenjoyedeatingtheirtangerinesmindfullywiththeBuddha.TheBuddhatookgreatpleasureinsharingsuchapracticewiththechildren.ThechildrenvisitedtheBuddhaintheafternoons.Heshowedthemhowtosit

stillandtofollowtheirbreathinordertocalmtheirmindswhentheyfeltsadorangry.Hetaughtthemwalkingmeditationtorefreshtheirmindsandbodies.Hetaughtthemtolookdeeplyatothersandattheirownactionsinordertobeabletosee,tounderstand,andtolove.Thechildrenunderstoodallhetaughtthem.Nandabala and Sujata spent an entire day sewing a new robe to offer the

Buddha.Itwasthecolorofbricks,similartotheclothoftheBuddha’soldrobe.WhenSujatalearnedhehadtotakethecemeteryclothusedtocoverthecorpseofherformerhouseholdservant,Radha,whodiedoftyphoidfever,shewantedtoweep.TheBuddhawassittingbeneaththebodhitreewhenthetwogirlsarrivedto

offerhimtherobe.Theywaitedquietlyforhimtoemergefromhismeditation.Whentheypresentedhimwiththenewrobehewasveryhappy.“Ihaveneedofthisrobe,”hesaid.Hetoldthemhewouldkeeptheoldcloth,

aswell,inordertohavesomethingtowearwheneverhewashedhisnewrobe.NandabalaandSujataprivatelyresolvedtosewhimanotherrobesoon.Oneday,Sujata’stwelve-year-oldgirlfriend,Balagupta,askedtheBuddhato

speak to them about friendship. Just the day before, Balagupta had had anargument with her closest friend, Jatilika. She had not wanted to stop byJatilika’shouseonherwaytoseetheBuddhathefollowingdayandonlydidsoatSujata’sinsistence.JatilikaonlyagreedtojointhembecauseSujatawasthere.Whenthegirlsarrivedatthebodhitree,BalaguptaandJatilikasatfarapartfromoneanother.TheBuddhatoldthechildrenaboutthefriendshipsharedbyadeer,abird,and

a turtle. He told them that the story had taken place several thousand yearsbefore,whenhewasadeerinapastlife.Thechildrenlookedsurprisedbutheexplained,“Inpreviouslives,wehaveallbeenearth,stones,dew,wind,water,and fire.We have beenmosses, grasses, trees, insects, fish, turtles, birds, andmammals. Ihaveseen thismostclearly inmymeditations.Thus, inone life, I

wasadeer.Thisisquiteanordinarything.IcanstillrememberalifeinwhichIwas a jagged rock upon a mountain peak and another life in which I was aplumeria tree. It is thesameforallofyou.ThestoryIamgoing to tellyou isaboutadeer,abird,aturtle,andahunter.Perhapsoneofyouwasthebirdandanothertheturtle.“Wehaveallexisted in timeswhen therewerenotyetanyhumans,oreven

birdsandmammalsonEarth.TherewereonlyplantsbeneaththeseasandtreesandvegetationontheEarth’ssurface.Inthosetimeswemayhavebeenstones,dew,orplants.Afterwardsweexperiencedlivesasbirds,asallkindsofanimals,andfinallyashumanbeings.Rightnowwearemorethanjusthumanbeings.Wearericeplants,tangerines,rivers,andair,becausewithoutthesethingswecouldnotbe.Whenyouchildren lookat riceplants,coconuts, tangerines,andwater,remember that in this life you depend upon many other beings for yourexistence. These other beings are part of you. If you can see that, you willexperiencetrueunderstandingandlove.“Although the story I’mabout to tell you tookplace several thousandyears

ago,itcouldjustaseasilytakeplacethisverymoment.Listencarefullyandseewhetherornotyouhavesomethingincommonwiththeanimalsinthisstory.”Then theBuddhabegan to tellhis tale.At that time theBuddhawasadeer

who lived in a forestwhich had a clear lakewhere the deer liked to drink.Aturtlelivedinthelake’swatersandamagpielivedinthebranchesofawillowtreebesidethelake.Deer,Turtle,andMagpiewereveryclosefriends.Oneday,ahunter followeddayold tracks left byDeer that led to the edgeof the lake.There he left a trap made of strong ropes before returning to his hut on theoutskirtsoftheforest.LaterthatdaywhenDeercameforadrinkofwater,hewascaughtbythetrap.

He cried out andwas heard by Turtle andMagpie. Turtle crawled out of thewater andMagpie flewdown fromher nest.They discussed howbest to helptheirfriendgetoutofhispredicament.Magpiesaid,“SisterTurtle,yourjawsaresturdyandstrong.Youcanusethemtochewandcutthroughtheseropes.Asforme,I’llfindawaytopreventthehunterfromcomingbackhere.”Magpiethenflewoffinhaste.Turtle began to gnaw at the ropes. Magpie flew to the hunter’s hut and

perched on a mango branch outside his front door all night to wait for him.Whendaybroke,thehuntertookasharpknifeandwalkedouthisdoor.Assoonasshesawhim,Magpieflewintohisfacewithallhermight.Struckinthefacebythebird,thehunterwasmomentarilydazedandwentbackinsidehishut.He

laydownonthebedtorestamoment.Whenhegotuphepausedforamomentandthen,stillclutchinghissharpknife,wentoutthebackdoorofhishut.ButcleverMagpiehadoutguessedhim.Shewaswaitingat thebackperchedonajackfruitbranch.Againsheflewintohisface,smackinghimhard.Struckinthefacetwicebyabird,thehunterwentbackintohishousetothinkthingsover.Hedecideditwasanunluckydayandthatperhapsitwouldbebesttoremainhomeuntilthemorrow.The next morning he rose early. He picked up his sharp knife and, as a

precaution,coveredhisfacewithahatbeforehewalkedoutthedoor.Seeingshecouldnolongerattackthehunter’sface,Magpiespedbacktotheforesttowarnherfriends.“Thehunterisonhisway!”Turtle had almost chewed through the last of the ropes. But the last rope

seemedashardassteel.Her jawswererawandbloodyfromchewingnonstopthroughout two nights and a day. Still she did not stop. Just then the hunterappeared.Frightened,Deergaveamightykickwhichbrokethroughthelastropeandsethimfree.Deerranintotheforest.Magpieflewhighintothewillowtree.But Turtle was so exhausted from her efforts that she could not move. Thehunterwasangrytoseethedeerescape.Hepickeduptheturtleandtossedherinhis leathersackwhichhe lefthangingonabranchof thewillowtree.ThenhewentofftofindDeer.Deer stoodconcealedbehind somebushesand so sawTurtle’spredicament.

“Myfriendsriskedtheirlivesforme,”hethought,“nowitistimeformetodothesameforthem.”Deersteppedoutinfullviewofthehunter.Hepretendedtostumbleasthoughverytiredandthenheturnedawayandhobbledweaklydownthepath.Thehunterthought,“Thedeerisalmostoutofstrength.Iwillstalkitandsoon

killitwithmyknife.”ThehunterpursuedDeerdeeperanddeeperintotheforest.Deermanagedto

stay just out of the hunter’s reach. When they were far from the lake, Deersuddenlybrokeintoarununtilhewasoutofthehunter’ssight.Hecoveredhishoof-printsand thenreturned to the lake.Heusedhisantlers to lift the leatherbagoffthebranchandtoshakeTurtleout.Magpiejoinedhertwofriends.“Youbothsavedmefromsuredeathtodayatthehunter’shand!”saidDeer.“I

fear hewill return here before long.Magpie, fly to a safer spot in the forest.SisterTurtle,crawlbackintothewaterandhide.Iwillrunbackintotheforest.”When the hunter arrived back at the lake, he found his leather sack on the

ground,empty.Frustrated,hepickeditupandstillclutchinghisknife, trudgedhome.ThechildrenhadlistenedtotheBuddha’stalewithwide-eyedinterest.When

the Buddha described how raw and bloody Turtle’s jaws had become fromchewing the ropes to save her friend, Rupak and Subash almost cried. TheBuddhaaskedthechildren,“Whatdoyouthink,children?Longago,IwasDeer.WereanyofyouTurtle?”Fourchildrenraisedtheirhand,includingSujata.TheBuddhathenasked,“AndwhoamongyouwasMagpie?”SvastiraisedhishandasdidJatilikaandBalagupta.SujatalookedatJatilikaandthenatBalagupta.“IfyouwerebothMagpie,that

makesyouoneperson.WhatgoodisitforMagpietobemadatMagpie?Can’tourfriendshipequalthatofMagpie,Turtle,andDeer?”BalaguptastoodupandwalkedovertoJatilika.Shetookherfriend’shandin

herowntwohands.JatilikapulledBalaguptaintoherarmsandthenslidovertomakeaplaceforBalaguptatosit.TheBuddhasmiled.“Youchildrenunderstandthestorywell.Rememberthat

talesliketheoneIhavejustrecountedaretakingplaceallthetimerightinourowndailylives.”The Buddha lifted his robe to wade across the river, and then walked inmeditationtoalotuspondthathelikedverymuch.

ChapterTwenty-One

TheLotusPond

Afterthechildrenreturnedhome,theBuddhadidwalkingmeditation.Heliftedhis robe towade across the river, and then followed a path between two ricefields that led to a lotus pond he liked very much. There he sat down andcontemplatedthebeautifullotuses.As he looked at the lotus stems, leaves, and flowers, he thought of all the

different stages of a lotus’ growth. The roots remained buried in mud. Somestems had not risen above the surface of the water while others had barelyemerged to reveal leaves still curled tightly shut. There were unopened lotusflowerbuds, thosewithpetals justbeginning topeekout, and lotus flowers infull bloom.Therewere seed pods fromwhich all the petals had fallen. Therewerewhite lotus flowers,blueones, andpinkones.TheBuddha reflected thatpeoplewerenot verydifferent from lotus flowers.Eachpersonhadhis or herownnaturaldisposition.DevadattawasnotlikeAnanda,YasodharawasnotthesameasQueenPamita;SujatawasnotlikeBala.Personality,virtue,intelligence,and talent varied widely among people. The Path of Liberation which theBuddha had discovered needed to be expounded in many ways to suit manykinds of people. Teaching the village children was so pleasant, he thought,becausehecouldspeaktotheminsuchasimpleway.Differentteachingmethodswerelikegatesbywhichdifferentkindsofpeople

couldenterandunderstandtheteaching.Thecreationof“Dharmagates”wouldresult fromdirect encounterswithpeople.Therewereno ready-mademethodsmiraculously received under the bodhi tree. TheBuddha saw that itwould benecessarytoreturntosocietyinordertosetthewheelofDharmainmotionandtosowtheseedsofliberation.Forty-ninedayshadpassedsincehisAwakening.It was now time to depart from Uruvela. He decided to leave the followingmorning,parting from thecool forestby thebanksof theNeranjaraRiver, thebodhitree,andthechildren.Hewantedfirsttoseekouthistwoteachers,AlaraKalama and Uddaka Ramaputta. He was confident that they would attainAwakeninginnotimeatall.Afterassistingthesetwovenerablemen,hewouldfind the five friends who had practiced austerities with him. Then he would

returntoMagadhatoseeKingBimbisara.Thenextmorning,theBuddhaputonhisnewrobeandwalkedintoUruvela

whilethemorningairwasstillmisty.HewenttoSvasti’shutandtoldtheyoungbuffaloboyandhisfamilythatthetimehadcomeforhimtodepart.TheBuddhapatted each of the children gently on the head, and together they walked toSujata’shouse.Sujatacriedwhenshelearnedthenews.TheBuddha said, “Imust leave in order to fulfilmy responsibilities.But I

promise that Iwill return tovisityouwhenever Ihaveachance.Youchildrenhave helpedme greatly, and I am grateful. Please remember and practice thethingsIhavesharedwithyou.ThatwayIwillneverbefarfromyou.Sujata,dryyourtearsnowandgivemeasmile.”Sujatawipedher tearswith theedgeofhersariand tried tosmile.Thenthe

childrenwalkedwith theBuddha to the edge of the village. TheBuddhawasturningtosayfarewell,whenhenoticedayoungasceticwalkingtowardsthem.The ascetic joined his palms in greeting and looked curiously at the Buddha.Afteralongmoment,hesaid,“Monk,youlookmostradiantandpeaceful.WhatisyournameandwhoisyourMaster?”TheBuddhaanswered,“MynameisSiddharthaGautama.Ihavestudiedwith

manyteachers,butnooneismyteachernow.Whatisyourname,andwhereareyoucomingfrom?”The ascetic answered, “My name is Upaka. I have just left the center of

MasterUddakaRamaputta.”“IsMasterUddakaingoodhealth?”“MasterUddakadiedjustafewdaysago.”TheBuddhasighed.Hewouldnothaveachancetohelphisoldteacherafter

all.Heasked,“HaveyoueverstudiedwithMasterAlaraKalama?”Upakaanswered,“Yes.Buthe,too,hasrecentlydied.”“DoyoubyanychanceknowofamonknamedKondanna?”Upakasaid,“Yes,indeed.IheardaboutKondannaandfourothermonkswhen

Iwas living atMasterUddaka’s center. I heard they are living and practicingtogetherattheDeerParkinIsipatana,nearthecityofVaranasi.Gautama,ifyouwillexcuseme,Iwillcontinueonmyway.Ihavealongday’sjourneyahead.”TheBuddhajoinedhispalmstobidUpakafarewell,andthenheturnedtothe

children. “Children, Iwill follow the road toVaranasi to findmy five friends.Thesunhasrisen.Pleasereturnhomenow.”The Buddha joined his palms in farewell. Then he followed the river

northwards. He knew it would be a longer route but easier to travel. The

Neranjara River led northwards to where it emptied into the Ganga. If hefollowed the westward course of the Ganga, he would reach the village ofPataligrama within a few days. There he could cross to the other side of theGangaandreachVaranasi,thecapitalofKasi.The children gazed at him until hewas out of sight. Theywere filledwith

terriblesadnessandlonging.Sujatacried,andSvastifeltlikecryingtoo,buthedidnotwanttocryinfrontofhisbrotherandsisters.Afteralongmoment,hesaid,“SisterSujata,Ineedtogetreadytotendthebuffaloes.Weshouldallheadhome.Bala,remembertogiveRupakabathtoday.Here,I’llcarryBhima.”Theyfollowedtheriverbankbacktowardsthevillage.Noonespokeanother

word.

TheelderAnandawasgentleandfriendly,aswellasunusuallyhandsome.Andhedidindeedpossessanuncannymemory.Herememberedeverydetailofeverydiscourse the Buddha gave. He repeated the eleven points the Buddha hadelaborated in the Sutra on Tending Water Buffaloes, to Svasti and Rahula’sgratitude. Svasti realized that Ananda would remember everything Svasti hadjustrecountedabouttheBuddha’stimeintheforestnearUruvela.WhileSvastirecountedhisstory,heglancedoftenatBhikkhuniGotami.Her

sparklingeyestoldhimhowmuchsheenjoyedlisteningtoallhewassaying.Hemade a special effort to include as many details as he could remember.BhikkhuniGotamiespeciallyenjoyedhearingaboutallthechildreninUruvela,likethetimetheyatetangerinesmindfullywiththeBuddhaintheforest.ItwaseasytoseehowmuchRahulaenjoyedhearingwhatSvastihadtosay.

Although the elder Assaji had not made any comments during the two daysSvastitoldhisstory,itwasclearhewasenjoyingitalso.SvastiknewthatAssajiwas one of the five friends who had practiced self-mortification with theBuddha.SvastiwasmostcurioustoknowwhathappenedwhentheBuddhametthemaftersixmonthsofseparation,buthewastooshytoask.Asifshecouldreadhis thoughts,BhikkhuniGotami said, “Svasti,wouldyou like tohear theelder Assaji tell us what happened after the Buddha left Uruvela? Assaji hasbeenwith theBuddha for tenyearsnow,but Idon’t thinkhehas ever spokenaboutwhat happened in theDeer Park at Isipatana.MasterAssaji,would you

consent to tell us about theBuddha’s firstDharma talk and someofwhat hastakenplaceinthepasttenyears?”Assaji joined his palms and responded, “No need to call me Master,

Bhikkhuni Gotami. Today we have already heard a great deal from BhikkhuSvasti,anditisalmosttimeformeditation.Whydon’tyouallcometomyhuttomorrow,andIwilltellyouallthatIremember.”Kondanna took Siddhartha’s begging bowl, Mahanama brought him water,Bhaddiya pulled up a stool, Vappa fanned himwith a palm leaf, while Assajistoodtooneside,notknowingwhattodo.

ChapterTwenty-Two

TurningtheWheelofDharma

AssajiwaspracticingtheausterewayintheDeerPark.Onedayafterhissittingmeditation, he noticed a monk approaching from off in the distance. As thestranger came closer, he realized it was none other than Siddhartha, and hequicklytoldhisfourfriends.Bhaddiya said, “Siddharthaabandoned thepathhalf-way.Heate rice,drank

milk, and visited with the village children. He really let us down. I say weshouldn’tevengreethim.”SothefivefriendsagreednottomeetSiddharthabythegatetothepark.Theyalsodecidednottostandandgreethimifheshouldenter the Deer Park by himself. But what actually took place was entirelydifferent.When Siddhartha entered the gate, the five ascetic companions were so

impressed by his radiant bearing that they all stood up at once. Siddharthaseemedtobesurroundedbyanauraoflight.Eachstephetookrevealedararespiritualstrength.Hispenetratinggazeunderminedtheir intentiontosnubhim.Kondannaranuptohimandtookhisbeggingbowl.MahanamafetchedwatersothatSiddhartha couldwashhishands and feet.Bhaddiyapulledupa stool forhim to sit on.Vappa founda fanofpalm leaves andbegan to fanhim.Assajistoodtooneside,notknowingwhattodo.After Siddharthawashed his hands and feet, Assaji realized he could fill a

bowlwithcoolwaterandofferittohim.ThefivefriendssatinacirclearoundSiddhartha,wholookedkindlyatthemandsaid,“Mybrothers,IhavefoundtheWay,andIwillshowittoyou.”Assajihalf-believedandhalf-doubtedSiddhartha’swords.Perhapstheothers

feltthesame,fornoonespokeforalongmoment.ThenKondannablurtedout,“Gautama!Youabandonedthepathhalfway.Youaterice,drankmilk,andspenttimewiththevillagechildren.Howcanyouhavefoundthepathtoliberation?”Siddhartha looked intoKondanna’s eyes and asked, “FriendKondanna, you

haveknownmealongtime.Duringallthattime,haveIeverliedtoyou?”Kondannaadmitted thathehadnot.“Indeed,Siddhartha, Ihaveneverheard

youspeakanythingbutthetruth.”

TheBuddhasaid,“Thenpleaselisten,myfriends.IhavefoundtheGreatWay,andIwillshowittoyou.YouwillbethefirsttohearmyTeaching.ThisDharmaisnot the resultof thinking. It is the fruitofdirectexperience.Listenserenelywithallyourawareness.”The Buddha’s voice was filled with such spiritual authority that his five

friendsjoinedtheirpalmsandlookedupathim.Kondannaspokefor themall,“Please,friendGautama,showuscompassionandteachustheWay.”The Buddha began serenely, “My brothers, there are two extremes that a

persononthepathshouldavoid.Oneistoplungeoneselfintosensualpleasures,andtheotheristopracticeausteritieswhichdeprivethebodyofitsneeds.Bothoftheseextremesleadtofailure.ThepathIhavediscoveredistheMiddleWay,whichavoidsbothextremesandhas thecapacity to leadone tounderstanding,liberation,andpeace.ItistheNobleEightfoldPathofrightunderstanding,rightthought, right speech, right action, right livelihood, right effort, rightmindfulness,andrightconcentration.IhavefollowedthisNobleEightfoldPathandhaverealizedunderstanding,liberation,andpeace.“Brothers, why do I call this path the Right Path? I call it the Right Path

becauseitdoesnotavoidordenysuffering,butallowsforadirectconfrontationwithsufferingasthemeanstoovercomeit.TheNobleEightfoldPathisthepathof living in awareness. Mindfulness is the foundation. By practicingmindfulness, you can develop concentration which enables you to attainUnderstanding. Thanks to right concentration, you realize right awareness,thoughts, speech, action, livelihood, and effort. The Understanding whichdevelopscanliberateyoufromeveryshackleofsufferingandgivebirthtotruepeaceandjoy.“Brothers, there are four truths: the existence of suffering, the cause of

suffering,thecessationofsuffering,andthepathwhichleadstothecessationofsuffering. I call these the Four Noble Truths. The first is the existence ofsuffering. Birth, old age, sickness, and death are suffering. Sadness, anger,jealousy,worry, anxiety, fear, anddespair are suffering.Separation from lovedones is suffering. Association with those you hate is suffering. Desire,attachment,andclingingtothefiveaggregatesaresuffering.“Brothers, the second truth is the cause of suffering.Because of ignorance,

peoplecannotseethetruthaboutlife,andtheybecomecaughtintheflamesofdesire,anger,jealousy,grief,worry,fear,anddespair.“Brothers,thethirdtruthisthecessationofsuffering.Understandingthetruth

of life brings about the cessation of every grief and sorrow and gives rise to

peaceandjoy.“Brothers,thefourthtruthisthepathwhichleadstothecessationofsuffering.

ItistheNobleEightfoldPath,whichIhavejustexplained.TheNobleEightfoldPath is nourished by livingmindfully.Mindfulness leads to concentration andunderstanding which liberates you from every pain and sorrow and leads topeaceandjoy.Iwillguideyoualongthispathofrealization.”WhileSiddharthawasexplainingtheFourNobleTruths,Kondannasuddenly

feltagreat light shiningwithinhisownheart.Hecould taste the liberationhehadsought forso long.His facebeamedwith joy.TheBuddhapointedathimandcried,“Kondanna!You’vegotit!You’vegotit!”Kondanna joined his palms and bowed before the Buddha. With deepest

respect, he spoke, “Venerable Gautama, please accept me as your disciple. Iknowthatunderyourguidance,IwillattaintheGreatAwakening.”TheotherfourmonksalsobowedattheBuddha’sfeet,joinedtheirpalms,and

askedtobereceivedasdisciples.TheBuddhamotionedhisfriendstorise.Aftertheytooktheirplacesagain,hesaid,“Brothers!ThechildrenofUruvelavillagegavemethename‘theBuddha.’You,too,maycallmebythatnameifyoulike.”Kondannaasked,“Doesn’t‘Buddha’mean‘onewhoisawakened’?”“That is correct. And they call the path I have discovered ‘the Way of

Awakening.’Whatdoyouthinkofthisname?”“‘Onewhoisawakened’!‘TheWayofAwakening’!Wonderful!Wonderful!

Thesenamesaretrue,yetsimple.WewillhappilycallyoutheBuddhaandthepathyouhavediscoveredtheWayofAwakening.Asyoujustsaid,livingeachdaymindfully is the very basis of spiritual practice.”The fivemonkswere ofonemindtoacceptGautamaastheirteacherandtocallhimtheBuddha.The Buddha smiled at them. “Please, brothers, practice with an open and

intelligent spirit, and in three months you will have attained the fruit ofliberation.”The Buddha stayed in Isipatana to guide his five friends. Following his

teaching,theygaveuptheirpracticeofausterities.Everydaythreemonkswentbegging for food and returned to share the offeringswith the other three.TheBuddha gave them individual attention, enabling each monk to make rapidprogress.The Buddha taught them about the impermanent and non-self nature of all

things.Hetaughtthemtolookatthefiveaggregatesasfiveconstantlyflowingriverswhichcontainednothingthatcouldbecalledseparateorpermanent.Thefive aggregates were the body, feelings, perceptions, mental formations, and

consciousness. By meditating on the five aggregates within themselves, theycametoseetheintimateandwondrousconnectionbetweenthemselvesandallintheuniverse.Thanks to their diligence, they all realized the Way. The first to attain

AwakeningwasKondanna,followedtwomonthslaterbyVappaandBhaddiya.Shortlyafterwards,MahanamaandAssajialsoattainedArhatship.Ingreat joy, theBuddha told them,“Nowwehavearealcommunity,which

we will call our Sangha. The sangha is the community of those who live inharmonyandawareness.Wemusttaketheseedsofawakeningandsowtheminallplaces.”ItwastheBuddha’scustomtowalkinmeditationeachmorningamongtheforesttrees.

ChapterTwenty-Three

DharmaNectar

Itwas theBuddha’s custom to rise early and to sit inmeditation, and thendowalkingmeditationamongtheforesttrees.Onemorningwhilewalking,hesawa handsome, elegantly dressed man in his late twenties, half-hidden in themorningmist.TheBuddha satona large rock, andwhen themanapproachedquiteclosetotherock,stillunawareoftheBuddha,hemumbled,“Disgusting!Repulsive!”The Buddha spoke up, “There is nothing disgusting. There is nothing

repulsive.”Theman stopped inhis tracks.TheBuddha’svoicewasclear and soothing,

andthemanlookeduptoseetheBuddhasittingthere,relaxedandserene.TheyoungmanremovedhissandalsandboweddeeplybeforetheBuddha.Thenhesatonanearbyrock.TheBuddhaasked,“Whatissodisgusting?Whatissorepulsive?”TheyoungmanintroducedhimselfasYasa, thesonofoneof thewealthiest

andmost reputablemerchants in Varanasi. Yasa had always enjoyed a life ofsplendor and ease.His parents catered to his everywhim, providing himwithevery kind of pleasure, including a handsome manor, jewels, money, wine,courtesans, banquets, and parties. But Yasa, a sensitive and thoughtful youngman,hadbegun to feel suffocatedby this lifeofpleasureandcouldno longerfindanycontentmentinit.Hewaslikeapersonlockedinaroomwithoutwindows;helongedforsome

freshair,forasimple,wholesomelife.Thenightbefore,Yasaandsomefriendshad gathered to feast, drink, play music, and be entertained by lovely youngcourtesans. In themiddleof thenight,Yasawokeupand lookedathis friendsand theyoungwomensprawledoutasleep.At thatmomentheknewhecouldnotcontinuetolivethatway.Hethrewacloakoverhisbody,slippedonapairofsandals,andwalkedoutthefrontgate,notevenknowingwherehewouldgo.Hehadwanderedaimlesslyallnightuntilbychancehefoundhimself in theDeerParkofIsipatana.Andnowasthesunrose,hesatfacingtheBuddha.TheBuddhacounselledhim,“Yasa, this life isfilledwithsuffering,but it is

also filled with many wonders. To drown in sensual pleasures is bad for thehealthofbothbodyandmind.Ifyoulivesimplyandwholesomely,notruledbydesires,itispossibletoexperiencethemanywondersoflife.Yasa,lookaroundyou. Can you see the trees standing in the morning mists? Are they notbeautiful?Themoon,thestars,therivers,themountains,thesunlight,thesongsofbirds,andthesoundsofbubblingspringsareallmanifestationsofauniversewhichcanprovideuswithendlesshappiness.“Thehappinesswereceivefromthesethingsnourishesmindandbody.Close

your eyes, andbreathe in andout a few times.Nowopen them.Whatdoyousee?Trees,mist,sky,raysofsunlight.Yourowntwoeyesarewonders.Becauseyouhavebeenoutoftouchwithwonderslikethese,youhavecometodespiseyourmindandbody.Somepeopledespisetheirownmindsandbodiessomuchtheywanttocommitsuicide.Theyseeonlythesufferinginlife.Butsufferingisnotthetruenatureoftheuniverse.Sufferingistheresultofthewayweliveandofourerroneousunderstandingoflife.”TheBuddha’swordstouchedYasalikefreshdropsofcooldewtosoothehis

parchedheart.Overcomewithhappiness,heprostratedbefore theBuddhaandaskedtobecomeadisciple.TheBuddhahelpedhimupandsaid,“Amonklivesasimpleandhumblelife.

He has nomoney.He sleeps in a grass hut or beneath the trees.He eats onlywhathereceivesfrombegging,andheeatsonlyonemealaday.Canyoulivesuchalife?”“Yes,Master,Iwouldbehappytolivesuchalife.”The Buddha continued, “A monk devotes his mind and body to realize

liberation,inordertohelphimselfandallothers.Heconcentrateshiseffortstohelprelievesuffering.Doyouvowtofollowsuchapath?”“Yes,Master,Ivowtofollowsuchapath.”“ThenIacceptyouasmydisciple.Adiscipleinmycommunityisknownasa

bhikkhu,abeggar.Everydayyouwillgo tobegyour food inorder tonourishyourself, to practice humility, and to be in touchwith others in order to showthemtheWay.”JustthentheBuddha’sfivefriendsandfirstdisciplesappeared.Yasastoodup

andrespectfullygreetedeachone.TheBuddhaintroducedthemtoYasaandthenturned to Kondanna, “Kondanna, Yasa wishes to become a bhikkhu. I haveaccepted him. Please show him how to wear a robe, carry a begging bowl,observehisbreath,anddosittingandwalkingmeditation.”YasabowedtotheBuddhaandthenfollowedKondanna,wholedhimtohis

hut, where he shaved Yasa’s hair and gave him instruction according to theBuddha’swishes.Kondannahappenedtohaveanextrarobeandbowlwhichhadbeenofferedtohimbutwhichhehadneverused.HegavethesetoYasa.That afternoon Yasa’s father came looking for him. All morning long the

householdhadfranticallybeenseekingYasaathisfather’sorders.OneservantfollowedYasa’s footprints to theDeerPark, and therehe foundYasa’sgoldensandalsabandonedbya large rock.Aftermaking inquiries,he learned thathisyoungmasterwasstayingtherewithsomemonks.HereturnedinhastetoinformYasa’sfather.WhenYasa’s fatherarrived,hefound theBuddhasittingserenelyona rock.

Hejoinedhispalmsandrespectfullyasked,“Reveredmonk,haveyouseenmysonYasa?”TheBuddhamotionedtoanearbyrockandinvitedYasa’sfathertobeseated.

Hesaid,“Yasaisinthehutandwillbeoutshortly.”Yasa’s father listened as theBuddha recounted all that had taken place that

morning. The Buddha helped him understand Yasa’s inner thoughts andaspirations.“Yasaisabrightandsensitiveyoungman.Hehasfoundthepathofliberation for his heart.Henowhas faith, peace, and joy.Pleasebehappy forhim,”theBuddhasaid.TheBuddhaalsotoldYasa’sfatherhowitwaspossibletoliveinawaythat

couldreducesufferingandanxietyandcreatepeaceandjoyforoneselfandallthosearoundone.Themerchantfelt lighterwitheachwordtheBuddhaspoke.Hestoodupandjoinedhispalmstogethertoasktobeacceptedasalaydisciple.TheBuddhawassilentforamomentandthenhespoke,“Mydisciplesstrive

tolivesimplywithawareness,avoidkilling,shunadultery,speaktruthfully,andavoid alcohol and stimulants which cloud the mind. Sir, if you feel you canfollowsuchapathIwillacceptyouasalaydisciple.”Yasa’sfatherkneltbeforetheBuddhaandjoinedhispalms.“Allowmetotake

refuge inyour teaching.Please showme theway in this life. Ivow to remainfaithfultoyourteachingallmydays.”TheBuddhahelpedthemerchantbacktohisfeet.Yasajoinedthem.Hewas

cladinabhikkhu’srobeandhisheadwasshaven.Thenewbhikkhusmiledwithrarejoy.Hejoinedhispalmstomakealotusbudandthenbowedtohisfather.Yasa looked radiant. His father had never seen him so happy. Yasa’s fatherbowed to his son and said, “Yourmother is at home, and she is veryworriedaboutyou.”Yasaanswered,“Iwillvisithertorelieveherworries.ButIhavetakenvows

tofollowtheBuddhaandtolivealifeofservicetoallbeings.”Yasa’s father turned to theBuddha, “Please,Master, allowme to inviteyou

andyourbhikkhustohaveamealatmyhousetomorrow.WewouldbedeeplyhonoredifyouwouldcomeinstructusonthePathofAwakening.”The Buddha turned and looked at Yasa. The new bhikkhu’s eyes sparkled.

ThentheBuddhanoddedhisacceptance.Thefollowingday,theBuddhaandhissixbhikkhusateatthehomeofYasa’s

parents.Yasa’smotherwept,soovercomewasshetoseehersonbothsafeandhappy. TheBuddha and his bhikkhuswere invited to sit on cushioned chairs.Yasa’smotherservedthemherself.Asthebhikkhusateinsilence,noonespoke,noteven thehouseholdservants.When themealwas finishedand thebeggingbowlshadbeenwashed,Yasa’sparentsbowedtotheBuddhaandthensatonlowstools placed before him. The Buddha taught them the five precepts whichformedthefoundationofpracticeforlaydisciples.“Thefirstpreceptisdonotkill.Alllivingbeingsfeardeath.Ifwetrulyfollow

the path of understanding and love, we will observe this precept. Not onlyshouldweprotectthelivesofhumans,weshouldprotectthelivesofanimalsaswell.Observingthispreceptnourishescompassionandwisdom.“The second precept is do not steal.We do not have the right to steal the

propertyofothers,nortogainwealthbytakingadvantageofthelaborofothers.Wemustfindwaystohelpotherssupportthemselves.“Thethirdpreceptisdonotengageinsexualmisconduct.Donotviolatethe

rightsandcommitmentsofothers.Alwaysremainfaithfultoyourspouse.“The fourthprecept is donot sayuntruthful things.Donot utterwords that

distortthetruthorcausediscordandhatred.Donotspreadnewsthatyoudonotknowtobecertain.“Thefifthpreceptisdonotusealcoholoranyotherstimulants.“If you live by the spirit of the five precepts, youwill avoid suffering and

discordforyourself,yourfamily,andyourfriends.Youwillfindyourhappinessinlifemultipliedmanytimesover.”As Yasa’s mother listened to the Buddha, she felt as though a gate of

happinesshadjustopenedinherheart.ShewashappytoknowthatherhusbandhadalreadybeenacceptedasalaydisciplebytheBuddha.ShekneltbeforetheBuddhaandjoinedherpalms.She,too,wasacceptedasalaydisciple.TheBuddhaandhissixbhikkhusreturnedtoIsipatana.

ChapterTwenty-Four

TakingRefuge

NewsofYasabecomingabhikkhuspreadquicklyamonghisfriends.Hisclosestcompanions—Vimala,Subahu,Punnaji,andGavampati—decidedtovisithimatIsipatana. On the way there Subahu said, “If Yasa has decided to become amonk, his Master must really be extraordinary and the path he teaches mostlofty.Yasaisverydiscriminating.”Vimalaretorted,“Don’tbesocertain.Perhapshebecameamonkonawhim,

and itwon’t last long.After sixmonths or a year, hemay verywell abandonsuchalife.”Gavampati disagreed. “You’re not taking Yasa seriously enough. I have

alwaysfoundhimtobequiteserious,andI’msurehewouldn’tdoanythinglikethiswithoutsincerelyintendingit.”When they foundYasaat theDeerPark,he introduced themto theBuddha.

“Teacher,thesefourfriendsofmineareallfinepersons.Pleasehavecompassionandopentheireyestothepathofliberation.”TheBuddhasatdowntotalkwiththefouryoungmen.AtfirstVimalawasthe

mostskeptical,butthemoreheheardthemoreimpressedhebecame.Finally,hesuggested to the other three that they all ask the Buddha to accept them asbhikkhus. The four young men knelt before the Buddha. Recognizing theirsincerity, the Buddha accepted them on the spot. He askedKondanna to givethembasicinstruction.YasahadseveralhundredotherfriendswhosoonheardhowYasaandhisfour

closest companions had all become bhikkhus. One hundred twenty of theseyoungmen,all in their twenties,metoutsideYasa’shomeanddecided tovisitIsipatanathatverymorning.Yasawasinformedoftheirarrivalandhecameouttogreetthem.HespokeabouthisdecisiontobecomeabhikkhuandthenheledthemtohaveanaudiencewiththeBuddha.Surroundedby theyoungmen, theBuddha spoke about thepathwhich can

endsufferingandleadtopeaceandjoy.Hetoldthemabouthisownsearchandhowhe had vowed to find theWaywhile hewas still a youngman.The onehundred twentyyoungmen listenedas ifentranced.Fiftyof themrequested to

become bhikkhus at once.Many of the other seventy also wanted to becomebhikkhus but could not abandon their responsibilities as sons, husbands, andfathers.Yasa asked the Buddha to accept his fifty friends, and the Buddha agreed.

Overjoyed, Yasa said, “With your permission, tomorrow I will pass by myparents’homewhenIamoutbegging.Icanaskthemiftheymightliketoofferrobesandbowlstothesenewbhikkhus.”TheBuddha now had sixty bhikkhus livingwith him at theDeer Park. He

remained there for three additional months in order to guide the community.Duringthattime,severalhundredmenandwomenwereacceptedbytheBuddhaaslaydisciples.The Buddha taught the bhikkhus how to practice observing their body,

feelings, perceptions, mental formations, and consciousness. He taught themabout the interdependent nature of all things and explained thatmeditating oninterdependencewasveryimportant.Heexplainedthatallthingsdependoneachotherfortheirarising,development,anddecline.Withoutdependentco-arising,nothing could exist. Within one thing existed all things. “The meditation ondependentco-arising,”hesaid,“isagatewhichleadstoliberationfrombirthanddeath. It has the power to break through fixed and narrow views such as thebelief that the universe has been created either by some god or from someelementsuchasearth,water,fire,orair.”The Buddha understood his responsibility as a teacher. He cared for and

guided the sixty bhikkhus like a loving elder brother. He also shared a lot ofresponsibilitywithhisfirstfivedisciples.Kondannaguidedtwentyyoungmen,while Bhaddiya, Vappa, Mahanama, and Assaji each helped guide ten youngmen.Allthebhikkhusmadegreatprogressalongthepath.When the Buddha saw this, he called the community together and said,

“Bhikkhus, please listen. We are totally free, not bound by anything. Youunderstand the path now. Proceed with confidence and you will make greatstrides.You can leave Isipatanawhenever you like.Walk as free persons andsharetheWayofAwakeningwithothers.Pleasesowtheseedsofliberationandenlightenment to bring peace and joy to others. Teach the path of liberationwhichisbeautifulfrombeginningtoend,informandcontent.Countlessotherswillbenefit fromyourworkof spreading theDharma.As forme, Iwill leavesoon. I plan to head east. I want to visit the bodhi tree and the children inUruvelavillage.AfterwardsIwillgotovisitaspecialfriendinRajagaha.”After listening to theBuddha’swords, a large number of bhikkhus, clad in

brick-coloredrobesandcarryingjust theirbeggingbowls, left togospreadtheteaching.OnlytwentybhikkhusremainedinIsipatana.Beforelong,manypeopleinthekingdomsofKasiandMagadhaheardabout

theBuddha and his disciples. They knew that a prince of the Sakya clan hadattained liberation and was teaching his path in Isipatana, near the city ofVaranasi. Many monks, who up to then had not yet attained the fruits ofliberation, felt greatly encouraged, and they came from all directions toIsipatana.AfterhearingtheBuddhaspeak,mosttookvowstobecomebhikkhus.ThebhikkhuswhohadleftIsipatanatospreadtheteachingbroughtbackmanymoreyoungmenwhoalsowished tobecomemonks.Thenumberofdisciplessoonswelled.One day the Buddha gathered the sangha in the Deer Park and said,

“Bhikkhus! It is no longer necessary for me personally to ordain every newbhikkhuorforeveryonewhowishestobeordainedtocometoIsipatana.Thosewhowishtoreceiveordinationshouldbeabletodosointheirownvillages,inthepresenceoftheirfriendsandfamilies.And,likeyou,Itoowouldliketobefreetoremainhereandtotravelfromhere.Henceforth,whenyoumeetasincereandaspiringnewbhikkhu,youmayordainhimwhereveryoumaybe.”Kondannastoodupandjoinedhispalms.“Master,pleaseshowusthewayto

organize a ceremony of ordination. Then we can do it by ourselves in thefuture.”TheBuddhaanswered,“PleasedoasIhavedoneinthepast.”Assajistoodupandsaid,“Master,yourpresenceissoformidable,youdonot

needtoperformaformalceremony.Butfortherestofus,aformalprocedureisneeded.BrotherKondanna,perhapsyoucansuggestaform.TheBuddhaisherewithusandhecanaddtoyoursuggestions.”Kondanna was silent for a moment. Then he spoke, “Respected Buddha, I

think the first step should be to have the aspiring bhikkhu allow his hair andbeardtobeshaved.Thenhecanbeinstructedinthemannerofwearingtherobe.Afterhehasputonhisrobe,hecanexposehisrightshoulderinthecustomarymanner,andkneelbeforethemonkgivingtheordination.Itispropertokneelasthemonkgiving theordination is servingas the representativeof theBuddha.Theonebeingordainedcanholdhispalmstogetherlikealotusbudandrecitethreetimes,‘ItakerefugeintheBuddha,theonewhoshowsmethewayinthislife. I take refuge in the Dharma, the way of understanding and love. I takerefugeintheSangha,thecommunitythatlivesinharmonyandawareness.’Afterrepeatingtheserefuges,hewillbeconsideredabhikkhuinthecommunityofthe

Buddha.Butthisisonlymypoorsuggestion.Please,Teacher,correctit.”TheBuddhaanswered,“Itismostfine,BrotherKondanna.Recitingthethree

refugesthreetimeswhilekneelingbeforeanalreadyordainedbhikkhushallbesufficienttobecomeanordainedbhikkhu.”Thecommunitywashappywiththisdecision.AfewdayslatertheBuddhaputonhisrobe,liftedhisbowl,andleftIsipatana

on his own. It was an especially beautiful morning. He headed towards theGangaRivertoreturntoMagadha.

ChapterTwenty-Five

Music’sLoftyPeaks

TheBuddhahadtraveledtheroadfromVaranasitoRajagahabefore.Hewalkedslowly and enjoyed the surrounding forests and rice fields. Towards noon, hestoppedtobeginasmallhamletbytheroadside.Hethenenteredtheforest toeatquietly,andthendidwalkingmeditationrightthere.Whenhewasfinished,he sat beneath a shady tree tomeditate.He enjoyed being alone in the forest.After he had meditated for some hours, a group of well-dressed young menpassedby,obviouslyagitatedoversomething.Severalofthemclutchedmusicalinstruments.Theyoungmanat theheadof theirpartybowedhisheadtogreettheBuddhaandthenasked,“Monk,didyouseeagirlrunbyhere?”TheBuddhaasked,“Whydoyouwishtofindher?”Theyoungmanrecountedtheirstoryfromthebeginning.Theywerefromthe

city ofVaranasi andhad entered the forest thatmorningon a pleasure outing,bringingwith them theirmusical instruments and ayoungwoman to entertainthem.Whentheyhadfinishedsinging,dancing,andfeasting,theystretchedoutontheforestfloortotakeanap.Butwhentheyawoke,theydiscoveredthattheyounggirlhadstolentheirjewelryanddisappeared.Theyhadbeenchasingafterhereversince.TheBuddhalookedcalmlyattheyoungmenandasked,“Tellme,friends,isit

betterinthismomenttofindtheyoungwomanortofindyourownselves?”The young men were startled. The Buddha’s radiant appearance and his

unusual question brought them back to themselves. The first young mananswered,“RespectedTeacher,perhapsweshouldtrytofindourselvesfirst.”The Buddha said, “Life can be found only in the present moment, but our

mindsrarelydwellinthepresentmoment.Insteadwechaseafterthepastorlongforthefuture.Wethinkwearebeingourselves,butinfactwealmostneverareinrealcontactwithourselves.Ourmindsaretoobusychasingafteryesterday’smemories or tomorrow’s dreams. The onlyway to be in touchwith life is toreturn to the present moment. Once you know how to return to the presentmoment,youwillbecomeawakened,andatthatmoment,youwillfindyourtrueself.

“Lookat these tender leaves caressedby the sunlight.Haveyouever reallylookedatthegreenoftheleaveswithasereneandawakenedheart?Thisshadeof green is one of the wonders of life. If you have never really looked at it,pleasedosonow.”The young men grew very quiet. With their eyes following the Buddha’s

pointing finger,eachof them lookedat thegreen leavesgentlyswaying in theafternoonbreeze.Amomentlater,theBuddhaturnedtotheyouthsittingonhisrightandsaid,“Iseeyouhaveaflute.Pleaseplaysomethingforus.”The youth felt shy, but he lifted his flute to his lips and began to play.

Everyonelistenedattentively.Theflute’ssoundwaslikethelamentingcryofadisappointed lover. The Buddha’s eyes did not waver from the young manplaying the flute. When he finished his song, sadness seemed to veil theafternoonforest.Stillnoonespoke,untilsuddenlytheyoungmanheldouthisflutetotheBuddhaandsaid,“RespectedMonk,pleaseplayforus.”TheBuddha smiled, as several of theyoungmenburst out laughing, taking

theirfriendforarealfool.Whoeverheardofamonkplayingtheflute?Buttotheirsurprise,theBuddhatookthefluteinhishands.Theyoungmenallturnedtheir eyes to the Buddha, unable to mask their curiosity. The Buddha tookseveraldeepbreaths,andthenraisedtheflutetohislips.Theimageofayoungmanplayingtheflutelongagointheroyalgardensof

KapilavatthuaroseintheBuddha’smind.Itwasafullmoonnight.HecouldseeMahapajapati sitting on a stone bench quietly listening. And there wasYasodhara with her freshly lit incense holder of fragrant sandalwood. TheBuddhabegantoplaytheflute.Thesoundwasasdelicateasa thinstrandofsmokecurlinggentlyfromthe

roofofasimpledwellingoutsideKapilavatthuatthehouroftheeveningmeal.Slowlythethinstrandexpandedacrossspacelikeagatheringofcloudswhichinturn transformed into a thousand-petalled lotus, each petal a differentshimmeringcolor.Itseemedthatoneflutistsuddenlyhadbecometenthousandflutists,andallthewondersoftheuniversehadbeentransformedintosounds—soundsofathousandcolorsandforms,soundsaslightasabreezeandquickasthepatteringofrain,clearasacraneflyingoverhead,intimateasalullaby,brightas a shining jewel, and subtle as the smile of one who has transcended allthoughts of gain and loss. The birds of the forest stopped singing in order tolistentothissublimemusic,andeventhebreezesceasedrustlingtheleaves.Theforestwasenvelopedinanatmosphereoftotalpeace,serenity,andwonder.Theyoungmensittingaround theBuddha felt completely refreshed, and theynow

dwelledcompletelyinthepresentmoment,intouchwithallthewondersofthetrees,theBuddha,theflute,andeachother’sfriendship.EvenaftertheBuddhaput the flutedown, theycould stillhear themusic.Notoneof theyoungmenthoughtabouttheyoungwomanorthejewelsshehadstolen.No one spoke for a long while. Then the young man to whom the flute

belongedaskedtheBuddha,“Master,youplaysowonderfully!I’veneverheardanyonewhocouldplaysowell.Whodidyoustudywith?WouldyouacceptmeasyourstudentsothatIcouldlearnflutefromyou?”TheBuddhasmiledandhesaid,“IlearnedtoplaytheflutewhenIwasaboy,

butIhavenotplayedinnearlysevenyears.Mysound,however,isbetterthanitwasbefore.”“Howcanthatbe,Master?Howcanyourplayinghaveimprovedifyouhave

notpracticedinsevenyears?”“Playingtheflutedoesnotdependsolelyonpracticingtheflute.Inowplay

betterthaninthepastbecauseIhavefoundmytrueself.Youcannotreachloftyheightsinartifyoudonotfirstdiscovertheunsurpassablebeautyinyourownheart.Ifyouwouldliketoplaytheflutetrulywell,youmustfindyourtrueselfonthePathofAwakening.”TheBuddhaexplainedthepathofliberation, theFourNobleTruths,andthe

NobleEightfoldPath.Theyoungmen listened intently, andwhen theBuddhawasfinishedspeaking,everyoneofthemkneltdownandaskedtobeacceptedasadisciple.TheBuddhaordained themall.He then instructed them tomaketheirway to Isipatanaand introduce themselves to thebhikkhuKondannawhowouldgivethemguidanceinthepracticeoftheWay.TheBuddhatoldthemhewouldseethemagainbeforelong.ThatnighttheBuddhasleptaloneintheforest.Thenextmorninghecrossed

theGanga andheaded east.Hewanted to visit the childrenofUruvela beforemakinghiswaytoRajagahatoseeKingBimbisara.

ChapterTwenty-Six

WaterRises,Too

Sevendayslater,theBuddhawashappytofindhimselfbackintheforestofthebodhitree.Herestedthenightthere.InthemorninghesurprisedSvastibythebanksof theNeranjaraRiver.Theysatfora longwhilealongtheshorebeforetheBuddhatoldSvastiheshouldcontinuecuttingthekusagrassneededbythebuffaloes.HealsohelpedSvasticutsomegrass.Then,biddingSvastigood-bye,hewalkedtothevillagetobeg.ThenextafternoonthevillagechildrencametovisittheBuddhaintheforest.

All of Svasti’s family was there. Sujata brought along all her friends. ThechildrenwereveryhappytoseetheBuddhaagain.Theylistenedintentlywhilehetoldthemallthathadhappenedtohiminthepastyear.TheBuddhapromisedSvastithatwhenSvastiwastwentyyearsold,theBuddhawouldaccepthimasabhikkhu.Bythattime,Svasti’ssistersandbrotherwouldbeoldenoughtocareforthemselves.The children told the Buddha that over the past few months a spiritual

community led by a brahman had settled nearby. There were five hundreddevotees inall.Theydidnotshave theirheads like thebhikkhus. Instead theirhairwasbraidedandthenpiledontopoftheirheads.TheyworshippedthegodofFire.Thebrahman’snamewasKassapa.Hewasdeeply reveredbyallwhomethim.The following morning, the Buddha crossed the river and found Master

Kassapa’s community. His devotees lived in simple huts made from leafybranchesandworeclothesmadefromthebarkof trees.Theydidnotenter thevillage to beg but accepted offerings brought to them by the villagers. Inaddition,theyraisedtheirownanimalsforfoodandformakingsacrifices.TheBuddha stopped to speak with one of Kassapa’s followers who told him thatKassapa was deeply versed in the Vedas and lived a life of utmost virtue.Kassapa,heexplained,alsohadtwoyoungerbrotherswhoalsoledcommunitiesof fire worship. All three brothers held fire to be the original essence of theuniverse.UruvelaKassapawasdeeplylovedbyhistwobrothers,NadiKassapawholivedwiththreehundreddevoteesalongtheNeranjaraaboutaday’stravel

north,andGayaKassapawholedtwohundreddevoteesinGaya.Kassapa’sdiscipleledtheBuddhatohismaster’shutsothattheBuddhacould

haveanaudiencewithhim.AlthoughKassapawasnolongerayoungman,hewas still quick and alert. When he saw the young teacher’s extraordinarybearing, he felt immediately drawn to him and treated him as a special guest.Kassapa invited the Buddha to sit on a stump outside the hut, and the twoenjoyed a long conversation. Kassapa marvelled at how deeply versed theBuddhawasintheVedas.Hewasfurtherastoundedtodiscoverthatthisyoungmonk had grasped certain concepts in the Vedas which had eluded his ownunderstanding. The Buddha helped explain certain of the most profoundpassagesintheAtharvedaandRigvedascriptureswhichKassapathoughthehadunderstoodbutdiscoveredhehadnotyettrulygrasped.Evenmoreamazingwastheyoungmonk’sknowledgeofhistory,doctrine,andbrahmanicrituals.ThatnoontheBuddhaacceptedUruvelaKassapa’sinvitationtohaveameal

withhim.TheBuddhaneatlyfoldedhisouterrobeintoacushionandsatuponit,eating inmindfulsilence.So impressedwasUruvelaKassapaby theBuddha’ssereneandmajesticcountenancethathedidnotbreakthesilence.Thatafternoontheycontinuedtheirconversation.TheBuddhaasked,“Master

Kassapa, can you explain to me how worshipping fire can lead a person toliberation?”Uruvela Kassapa did not answer right away. He knew very well that a

superficialorordinary responsewouldnotsuffice for thisextraordinaryyoungmonk. Kassapa began by explaining that fire was the basic essence of theuniverse.IthaditssourceinBrahma.Themainaltarofthecommunity,theFireSanctuary, alwayskept a sacred fireburning.That firewas itself the imageofBrahma.TheAtharveda scripturespokeof fireworship.Firewas life.Withoutfire there could be no life. Firewas light, warmth, and the source of the sunwhichenabledplants,animals,andpeopletolive.Itchasedawaydarkshadows,conquered thecold,andbrought joyandvitality toallbeings.Foodwasmadeedible by fire, and thanks to fire, peoplewere reunitedwithBrahma at death.BecausefirewasthesourceoflifeitwasBrahmahimself.Agni,thegodoffire,wasoneofthethousandsofmanifestationsofBrahma.OntheFireAltar,Agniwasportrayedashaving twoheads.Onesymbolized thedailyusesof fireandtheothersymbolizedthefireofsacrificeandreturningtothesourceoflife.Thefireworshippersperformedfortysacrificialrites.Adevoteeintheircommunityhad to observe precepts, practice austerities, and pray diligently in order tofollowthepaththatwouldonedayleadtoliberation.

Kassapawasstronglyopposedto thosebrahmanswhoused theirposition insocietytoacquirewealthandlosethemselvesinpursuitofsensualpleasures.Hesaidthatsuchbrahmansonlyperformedritualsandrecitedthescripturesinordertobecomerich.Becauseofthatthereputationofthetraditionalbrahmanicpathhadbecometarnished.TheBuddhaasked,“MasterKassapa,whatdoyouthinkofthosewhoregard

water as the fundamental essence of life, who say that water is the elementwhichpurifiesandreturnspeopletounionwithBrahma?”Kassapahesitated.Hethoughtofthehundredsofthousandsofpeople,rightat

that very moment, who were bathing themselves in the waters of Ganga andothersacredriverstopurifythemselves.“Gautama, water cannot really help one attain liberation. Water naturally

flows down.Only fire rises.Whenwe die, our body rises in smoke thanks tofire.”“Master Kassapa, that is not accurate. The white clouds floating above are

alsoaformofwater.Thus,waterrisestoo.Indeed,smokeitselfisnomorethanevaporatedwater.Bothcloudsandsmokewilleventuallyreturntoaliquidstate.Allthings,asI’msureyouknow,moveincycles.”“Butallthingsshareonefundamentalessenceandallthingsreturntothatone

essence.”“Master Kassapa, all things depend on all other things for their existence.

Take, for example, this leaf inmyhand.Earth,water, heat, seed, tree, clouds,sun, time, space—all these elements have enabled this leaf to come intoexistence.Ifjustoneoftheseelementswasmissing,theleafcouldnotexist.Allbeings, organic and inorganic, rely on the law of dependent co-arising. Thesource of one thing is all things. Please consider this carefully.Don’t you seethat this leaf I am now holding in my hand is only here thanks to theinterpenetration of all the phenomena in the universe, including your ownawareness?”It was already evening and beginning to grow dark. Kassapa invited the

Buddhatosleepinhisownhut.Itwasthefirsttimehehadevermadesuchanoffertoanyone,butthenhehadneverbeforemetsuchanextraordinarymonk.ButtheBuddharefused,sayingthathehadgrownaccustomedtosleepingaloneatnight.HesaidhewouldliketosleepintheFireSanctuaryifthatwouldbeallright.Thebrahmansaid, “For thepast severaldays, anenormous snakehas taken

refugeintheFireSanctuary.Alleffortstochaseitawayhavefailed.Youmust

not sleep there, friend Gautama. It might be dangerous. We have even beenholdingourceremoniesoutsideforfearofthesnake.Pleasesleepinmyhutforyourownsafety.”TheBuddhareplied,“Don’tworry.IwanttosleepintheFireSanctuary.Iwill

notbeinanydanger.”TheBuddha recalled all themonths he had practiced austerities in thewild

jungles.Wildbeastspassedhimbywithoutharminghim.Sometimeswhilehesatinmeditationenormoussnakesslitheredinfrontofhim.Heknewthatifyoutookcarenottofrightensuchanimals,theywouldnotharmyou.SeeingthattheBuddhacouldnotbedissuaded,Kassapasaid,“Ifyouwishto

sleepintheFireSanctuary,youshall.Youmaysleepthereasmanynightsasyoulike.”ThatnighttheBuddhaenteredtheFireSanctuary.Onthecentralaltarburned

a great fire fed by many candles. On one side of the room was a pile ofsandalwoodlogs,whichwereusedforoutdoorceremonies.TheBuddhaguessedthatthesnakewasprobablycurledupinthewoodpile,sohesatinmeditationontheothersideoftheroom,usinghisfoldedrobeasacushion.Hemeditateddeep into thenight.Towards theendofhismeditation,hesawthegreatsnakecoiledinthecenteroftheroomlookingathim.TheBuddhaspokesoftlytoit,“Dearfriend,returntothejungleforyourownsafety.”TheBuddha’svoicewasfilledwithloveandunderstanding.Thesnakeslowly

uncoileditselfandcreptoutthedoor.TheBuddhastretchedoutandfellasleep.When he awoke, brilliant moonlight poured through the window onto his

sleepingplace.Theeighteenthdaymoonwasunusuallybright.Hethoughthowpleasantitwouldbetodowalkingmeditationbeneathitslight.HeshookoffthedustfromhisouterrobeandputitonbeforewalkingoutoftheFireSanctuary.In the early hours of the morning, the Sanctuary somehow caught on fire.

Thosewho saw it first shouted to all the others. Everyone filled bucketswithwaterattheriver’sedge,buttonoavail.Thewatercametoolatetoextinguishtheragingfire.At last, thefivehundreddevoteescoulddonomorethanstandandwatchtheirSanctuaryburntotheground.UruvelaKassapastoodwithhisfollowers.Hisheartwasheavywithgriefas

he thought of the virtuous and talented youngmonk he hadmet only the daybefore.The youngmonkhad surely perished in the fire. If onlyGautamahadconsentedtosleepinhishut,hewouldstillbealive.Justashewasthinkingthis,theBuddha appeared. TheBuddha had seen the fire fromwhere he had beenwalkinginthehillsandhehadreturnedtoseeifhecouldbeofanyassistance.

Overcome with relief and joy, Kassapa ran to the Buddha and grasped hishand.“Thankgoodness,youarealive,friendGautama!Nothinghashappenedtoyou!Iamsohappy!”TheBuddhaplacedhishandsonthebrahman’sshouldersandsmiled.“Thank

you,myfriend.Yes,Iamallright.”TheBuddhaknewthaton thatdayUruvelaKassapawouldgiveadiscourse

andthatinadditiontohisownfivehundreddisciples,atleastathousandotherswouldattendfromtheneighboringvillages.The lecturewould takeplaceafterthenoonmeal.SensingthathispresenceduringthelecturemightcauseKassapasomediscomfort,theBuddhawentbeggingdowninthevillage.Afterreceivingfood offerings he walked to the lotus pond, ate hismeal there, and spent theentireafternoonatthatpleasantplace.Lateintheafternoon,Kassapacamelookingforhim.Whenhefoundhimby

thepond,hesaid,“FriendGautama,wewaitedforyouatthenoonmealbutyouneverappeared.Whydidn’tyoujoinus?”TheBuddharespondedthathehadwishedtobeabsentduringthelecture.“Whydidyounotwishtoattendthelecture?”askedUruvelaKassapa.TheBuddhaonlysmiledgently.Thebrahmandidnot sayanythingelse.He

knew that theyoungmonkhad readhis thoughts.How tactfulandconsiderateGautamawas!Theysatbythelotuspondandconversed.Kassapasaid,“Yesterdayyousaid

that thepresenceofa leafresultedfromthecomingtogetherofmanydifferentconditions.Yousaidthathumans,too,existonlybecauseofthecomingtogetherofmanyotherconditions.Butwhenalltheseconditionsceasetobe,wheredoestheselfgo?”TheBuddha answered, “For a long time humans have been trapped by the

conceptofatman, theconceptofaseparateandeternalself.Wehavebelievedthatwhen our body dies, this self continues to exist and seeks unionwith itssource, which is Brahma. But, friend Kassapa, that is a fundamentalmisunderstandingwhichhascausedcountlessgenerationstogoastray.“You should know, friend Kassapa, that all things exist because of

interdependenceandall thingscease tobebecauseof interdependence.This isbecausethatis.Thisisnotbecausethatisnot.Thisisbornbecausethatisborn.Thisdiesbecause thatdies.This is thewonderful lawofdependent co-arisingwhich I have discovered inmymeditation. In truth, there is nothingwhich isseparateandeternal.Thereisnoself,whetherahigheroralowerself.Kassapa,haveyouevermeditatedonyourbody,feelings,perceptions,mentalformations,

and consciousness? A person is made up of these five aggregates. They arecontinuously changing rivers in which one cannot find even one permanentelement.”UruvelaKassaparemainedsilentforalongmoment.Thenheasked,“Could

onesaythenthatyouteachthedoctrineofnon-being?”TheBuddhasmiledandshookhishead.“No.Theconceptofnon-beingisone

narrowviewamongawholeforestofnarrowviews.Theconceptofnon-beingisjust as false as the conceptof a separate, permanent self.Kassapa, lookat thesurfaceof this lotuspond. Idonot say that thewaterand lotusdonotexist. Ionly say that the water and the lotus arise thanks to the presence andinterpenetrationofallotherelements,noneofwhichareseparateorpermanent.”KassapaliftedhisheadandlookedintotheBuddha’seyes.“Ifthereisnoself,

noatman,whyshouldonepracticeaspiritualpathinordertoattainliberation?Whowillbeliberated?”TheBuddhalookeddeeplyintotheeyesofhisbrahmanafriend.Hisgazewas

as radiant as the sun and as gentle as the softmoonlight.He smiled and said,“Kassapa,lookfortheanswerwithinyourself.”TheyreturnedtogethertoKassapa’scommunity.UruvelaKassapainsistedon

givingtheBuddhahishutforthenight,andwenttosleephimselfinthehutofone of his senior disciples. The Buddha could see how deeply Kassapa’sdisciplesreveredtheirteacher.

ChapterTwenty-Seven

AllDharmasAreonFire

EverymorningKassapabroughttheBuddhasomefoodandsotheBuddhadidnotneedtogobegginginthevillage.Afterhisdailymeal,hewalkedaloneonforestpathsordown to the lotuspond. In the laterafternoons,Kassapawouldjoinhimfordiscussionbeneaththetreesorbesidethepond.ThemoretimehespentwiththeBuddha,themoreKassapaunderstoodhowwiseandvirtuoustheBuddhawas.One night it rained so heavily that by morning the Neranjara River had

overflowed itsbanks.Nearby fieldsanddwellingswerequickly submergedbyfloodwaters. Boats desperately went out to try to rescue people. Kassapa’scommunity was able to climb to higher land in time, but no one could findGautama. Kassapa sent several boats to look for him. At last he was foundstandingonadistanthill.Thewatersubsidedasquicklyasithadrisen.ThenextmorningtheBuddha

tookhisbeggingbowlandwentdownintothevillagetoseehowthevillagershadfaredintheflood.Luckilynoonehaddrowned.ThepeopletoldtheBuddhathatbecausetheydidnotownmanypossessionsinthefirstplace,thefloodhadnotrobbedthemofmuch.Kassapa’s disciples began to rebuild the Fire Sanctuary which had been

destroyedbyfireandtorebuildtheirhutswashedawaybytheflood.Oneafternoon,while theBuddhaandKassapa stoodalong thebanksof the

Neranjara, Kassapa said, “Gautama, the other day you spoke about themeditation on one’s body, feelings, perceptions, mental formations, andconsciousness. I have been practicing that meditation and I have begun tounderstand how one’s feelings and perceptions determine the quality of one’slife.Ialsoseethatthereisnopermanentelementtobefoundinanyofthefiverivers. Icanevensee that thebelief inaseparateself is false.But Istilldon’tunderstandwhy one should follow a spiritual path if there is no self?Who istheretobeliberated?”TheBuddhaasked,“Kassapa,doyouacceptthatsufferingisatruth?”“Yes,Gautama,Iacceptthatsufferingisatruth.”

“Doyouagreethatsufferinghascauses?”“Yes,Iacceptthatsufferinghascauses.”“Kassapa,whenthecausesofsufferingarepresent,sufferingispresent.When

thecausesofsufferingareremoved,sufferingisalsoremoved.”“Yes, I see thatwhen thecausesofsufferingare removed,suffering itself is

removed.”“The cause of suffering is ignorance, a false way of looking at reality.

Thinking the impermanent ispermanent, that is ignorance.Thinking there is aselfwhen there isnot, that is ignorance.From ignorance isborngreed, anger,fear,jealousy,andcountlessothersufferings.Thepathofliberationisthepathoflookingdeeplyatthingsinordertotrulyrealizethenatureofimpermanence,theabsenceofaseparateself,andtheinterdependenceofallthings.Thispathisthepath which overcomes ignorance. Once ignorance is overcome, suffering istranscended.That is true liberation.There isnoneed for a self for there tobeliberation.”UruvelaKassapasatsilentlyforamomentandthensaid,“Gautama,Iknow

you speak only from your own direct experience. Your words do not simplyexpressconcepts.Youhavesaidthatliberationcanonlybeattainedthroughtheefforts of meditation, by looking deeply at things. Do you think that allceremonies,rituals,andprayersareuseless?”The Buddha pointed to the other side of the river and said, “Kassapa, if a

personwantstocrosstotheothershore,whatshouldhedo?”“Ifthewaterisshallowenough,hecanwadeacross.Otherwisehewillhaveto

swimorrowaboatacross.”“Iagree.Butwhatifheisunwillingtowade,swim,orrowaboat?Whatifhe

juststandsonthissideoftheriverandpraystotheothershoretocometohim?Whatwouldyouthinkofsuchaman?”“Iwouldsayhewasbeingquitefoolish!”“Just so, Kassapa! If one doesn’t overcome ignorance and mental

obstructions,onecannotcrosstotheothersidetoliberation,evenifonespendsone’swholelifepraying.”SuddenlyKassapaburstintotearsandprostratedhimselfbeforetheBuddha’s

feet.“Gautama,Ihavewastedmorethanhalfmylife.Pleaseacceptmeasyourdiscipleandgivemethechancetostudyandpracticethewayofliberationwithyou.”TheBuddhahelpedKassapastandbackupandsaid,“Iwouldnothesitateto

acceptyouasmydisciple, butwhatofyour fivehundreddevotees?Whowill

guidethemifyouleave?”Kassapa answered, “Gautama, give me a chance to speak with them this

morning.TomorrowafternoonIwillletyouknowofmydecision.”TheBuddhasaid,“ThechildreninUruvelavillagecallmetheBuddha.”Kassapawassurprised.“ThatmeanstheAwakenedOne,doesn’tit?Iwillcall

youthesame.”Thenextmorning, theBuddhawentbegging inUruvelavillage.Afterwards

hewenttothelotuspondtosit.Latethatafternoon,Kassapacamelookingforhim.HetoldtheBuddhathatallfivehundredofhisdevoteesagreedtobecomedisciplesundertheBuddha’sguidance.Thenextday,UruvelaKassapaandallhis followers shaved theirheadsand

beards,and threw the locksofhair into theNeranjaraRiveralongwithall theliturgicalobjectstheyhadusedforfireworship.TheybowedbeforetheBuddhaandrecitedthreetimes,“ItakerefugeeintheBuddha,theonewhoshowsmethewayinthislife.ItakerefugeintheDharma,thewayofunderstandingandlove.I take refuge in the Sangha, the community that lives in harmony andawareness.”Theirrecitationofthethreerefugesechoedthroughouttheforest.Whentheordinationwascompleted, theBuddhaspoke to thenewbhikkhus

abouttheFourNobleTruthsandhowtoobserveone’sbreath,body,andmind.Heshowedthemhowtobegforfoodandhowtoeatinsilence.Heaskedthemtoreleasealltheanimalstheyhadonceraisedforfoodandsacrifices.That afternoon the Buddha met with Kassapa and ten of Kassapa’s senior

studentstoteachthemthefundamentalsoftheWayofAwakeningaswellastodiscusshowtobestorganizethesangha.Kassapawasa talentedorganizerandleader, and,with theBuddha, he assigned capable senior students to train theyoungerbhikkhus,justastheBuddhahaddoneinIsipatana.ThenextdayNadiKassapa,UruvelaKassapa’syoungerbrother,arrivedwith

his disciples in a state of shock. The day before, he and his three hundreddevoteeswholiveddownstreamfromUruvelahadseenhundredsofbraidsandliturgicalobjects floating in theriverand theyfearedsome terriblecatastrophehad befallen the community of his elder brother.WhenNadiKassapa reachedUruvela itwas the hour of begging and sohewasunable to find anyone.Hisworstfearsseemedtobeconfirmed.Butslowlybhikkhusbegantoreturnfrombegging and they explained how they had all taken vows to follow a monknamedGautama.UruvelaKassapareturnedfrombeggingwiththeBuddhaandwasmost happy to see his younger brother.He invited him for awalk in theforest.Theyweregoneforagoodlengthoftime,andwhentheyreturnedNadi

Kassapa announced that he and his three hundred devotees would also takerefuge in theBuddha.Bothbrothers agreed to send someone to summon theirbrother,GayaKassapa.Thus,inthespaceofonlysevendays,thetwohundreddevoteesofGayaKassapawerealsoordainedasbhikkhus.TheKassapabrotherswere well known for their brotherly love and sharing of common ideals.TogethertheybecamedeeplydevotedstudentsoftheBuddha.One day after all the bhikkhus had returned from begging, the Buddha

summonedthemtogatherontheslopesofthemountaininGaya.Ninehundredbhikkhusate insilencewiththeBuddhaandthethreeKassapabrothers.Whentheywerefinishedeating,theyallturnedtheirgazetotheBuddha.Sittingserenelyuponalargerock,theBuddhabegantospeak,“Bhikkhus,all

dharmas are on fire.What is on fire?The six sense organs—eyes, ears, nose,tongue, body andmind—are all on fire. The six objects of the senses—form,sound, smell, taste, touch, and objects of mind—are all on fire. The sixconsciousnesses—sight, hearing, smell, taste, feeling, and thought—are all onfire.Theyareburningfromtheflamesofdesire,hatred,andillusion.Theyareburning from the flames of birth, old age, sickness, and death, and from theflamesofpain,anxiety,frustration,worry,fear,anddespair.“Bhikkhus,every feeling isburningwhether it isanunpleasant,pleasant,or

neutralfeeling.Feelingsariseandareconditionedbythesenseorgans,objectsofthesenseorgans,andthesense-consciousnesses.Feelingsareburningfromtheflamesof desire, hatred, and illusion.Feelings are burning from the flamesofbirth, old age, sickness, and death, and from the flames of pain, anxiety,frustration,worry,fear,anddespair.“Bhikkhus,donotallowyourselvestobeconsumedbytheflamesofdesire,

hatred, and illusion. See the impermanent and interdependent nature of alldharmasinordernot tobeenslavedbythecycleofbirthanddeathcreatedbythesenseorgans,objectsofthesenses,andthesense-consciousnesses.”Ninehundredbhikkhuslistenedintently.Eachmanwasdeeplymoved.They

werehappytoknowtheyhadfoundthepaththattaughthowtolookdeeplyinordertoattainliberation.Faithwelledintheheartofeverybhikkhuthere.The Buddha remained in Gayasisa for three months to teach the new

bhikkhus, and the bhikkhus made great progress. The Kassapa brothers weretalented assistants to the Buddha, and they helped him guide and teach thesangha.

ChapterTwenty-Eight

PalmForest

ThemorninghadarrivedfortheBuddhatodepartfromGayasisaandmakehiswaytoRajagaha.UruvelaKassapaaskedtheBuddhatoallowtheentiresanghatoaccompanyhim.TheBuddhawasreluctant,butKassapaexplainedhoweasilynine hundred bhikkhus could travel together. There would be many forestsaroundRajagahawherethebhikkhuscoulddwell.Theycouldbeginthemanyvillagesthere,aswellasinthecapitalcityitself,makingcontactwithmanylocalpeople.Moreover, addedKassapa, the number of bhikkhuswas now too largeforthepopulationofGayatosupport.EverythingwouldbeeasierinRajagaha.Seeing how knowledgeable Uruvela Kassapa was about the situation inMagadha,theBuddhaagreedtolettheninehundredbhikkhusjoinhim.TheKassapabrothersdividedthesanghaintothirty-sixgroupsoftwenty-five

bhikkhus.Eachgroupwasledbyaseniorstudent.Thisarrangementallowedthebhikkhustomakeevergreaterprogressonthepath.Ten days were needed for them all to reach Rajagaha. Eachmorning, they

begged in small villages and ate silently in the forests or fields. When theyfinishedeating, theybegan towalkagain, traveling in theirownsmallgroups.Thesightofthebhikkhuswalkingquietlyandslowlymadeadeepimpressiononallwhosawthem.WhentheynearedRajagaha,UruvelaKassapaledthemtoPalmForest,where

theSupatthitatemplewaslocated.PalmForestwasonlytwomilessouthofthecapital.Thenextmorningthebhikkhustooktheirbowlsandwentbegginginthecity.Theywalkedsinglefileintheirsmallgroups,takingcalm,slowsteps.Theyheldtheirbowlsserenelywhile theireyeslookedstraightahead.FollowingtheBuddha’s instructions, they stood before each house without discriminatingwhether it belonged to rich or poor. If no one appeared after a fewmoments,theymovedontothenexthouse.Whilesilentlywaitingforfoodofferingstobemade,theymindfullyobservedtheirbreath.Whentheyreceivedafoodoffering,theybowedinthanks.Theynevermadeanycommentsaboutwhetherthefoodlooked good or bad. Sometimes the layperson making the offering asked thebhikkhu a few questions about the Dharma, and the bhikkhu answered

thoughtfullytothebestofhisability.Thebhikkhuexplainedthathebelongedtothe sangha of Gautama the Buddha. He would speak about the Four NobleTruths,thefivepreceptsforthelaity,andtheNobleEightfoldPath.ThebhikkhusalwaysreturnedtoPalmForestbynoontosharetheirmealin

silence before listening to a discourse on the Dharma given by the Buddha.Afternoons and eveningswere reserved formeditationpractice.Thus after thenoonhour,nooneinthecitysawthesaffron-robedbhikkhus.Bytheendof twoweeks,mostof thecitywasawareof thepresenceof the

Buddha’ssangha.Oncoolafternoons,manylaypersonscametoPalmForesttomeettheBuddhaandtolearnabouttheWayofAwakening.BeforetheBuddhahad had a chance to visit his friend, the young King Seniya Bimbisara hadalready learned of the Buddha’s presence. Sure that this new teacher was thesame youngmonk he hadmet on themountain, hemounted his carriage andordereditdriventoPalmForest.Manyothercarriagesfollowedhisforhehadinvited over a hundred highly regarded brahmana teachers and intellectuals tojoinhim.Whentheyreachedtheedgeoftheforest,thekingsteppedoutofhiscarriage,accompaniedbythequeenandtheirson,PrinceAjatasattu.WhentheBuddhawasinformedoftheking’sarrival,heandUruvelaKassapa

personallywentouttogreethimandallhisguests.Allthebhikkhuswereseatedin great circles on the earth waiting to hear the Buddha’s Dharma talk. TheBuddhainvitedtheking,queen,prince,andothergueststobeseated,too.KingBimbisara introducedasmanyof theguestsashecould remembernames,butsometimeshad toaskabrahman to introducehimself.Among theguestsweremanyscholarswell-versedintheVedasandbelongingtomanydifferentschoolsofreligiousthought.MostofthesemenhadheardthenameofUruvelaKassapa.Anumberofthem

hadevenmethimbefore.ButnoonehadeverheardoftheBuddha.Theyweresurprised to see how reverently Kassapa treated the Buddha, even thoughGautama Sakya was so much younger than Kassapa. They whispered to oneanother,tryingtofigureoutwhetherGautamawasKassapa’sdiscipleorKassapawas Gautama’s disciple. Aware of their confusion, Uruvela Kassapa stood upand approached the Buddha. He joined his palms and spoke clearly andwithrespect, “Gautama, theEnlightenedOne,MostPreciousTeacher in this life—IamUruvelaKassapa, yourdisciple.Allowme toofferyoumymostprofoundrespect.”ThenheprostratedhimselfbeforetheBuddhathreetimes.TheBuddhahelpedKassapastandupagainandaskedhimtositbyhisside.Therewerenomore whispers among the brahmans. Indeed, their respect increased as they

looked out over the nine hundred saffron-robed bhikkhus sitting with awe-inspiringsolemnity.The Buddha spoke about the Way of Awakening. He spoke about the

impermanentandinterdependentnatureofallthingsinlife.HesaidthatthePathofAwakeningcouldhelponeovercomefalseviewsandtranscendsuffering.Hespokeabouthowobservingthepreceptscouldhelponeattainconcentrationandunderstanding.Hisvoice resounded likeagreatbell. Itwasaswarmasspringsunshine,asgentleasalightrain,andasmajesticastherisingtide.Morethanonethousandpeoplelistened.NoonedaredtobreathetooloudlyorrustletheirrobesforfearofdisturbingthesoundoftheBuddha’swondrousvoice.KingBimbisara’s eyesgrewbrighter by themoment.Themorehe listened,

themorehefelthisheartopen.Somanyofhisdoubtsandtroublesvanished.Aradiant smile appeared on his face.When the Buddha concluded his Dharmatalk,KingBimbisara stoodup and joinedhis palms.He said, “Lord, from thetimeIwasyoung,Ihadfivewishes.Ihavenowfulfilledthemall.Thefirstwishwastoreceivecoronationandbecomeking.Thathasbeenfulfilled.Thesecondwishwas tomeet in this very life an enlightened teacher. That has also beenfulfilled.Thethirdwishwastohaveachancetoshowrespecttosuchateacher.Thatwishhasnowbeen fulfilled.The fourthwishwas tohave sucha teachershowmethetruepath.Thatwishhasnowbeenfulfilled.AndthefifthwishwastobeabletounderstandtheteachingoftheEnlightenedOne.Master,thiswishhas just been fulfilled. Your wondrous teaching has brought me muchunderstanding.Lord,pleaseacceptmeasyourlaydisciple.”TheBuddhasmiledhisacceptance.ThekinginvitedtheBuddhaandallninehundredofhisbhikkhustohavea

mealatthepalaceonthedayofthefullmoon.TheBuddhagladlyaccepted.AlltheotherguestsstooduptothanktheBuddha.Twentyofthemexpressed

the desire to be accepted as theBuddha’s disciples. TheBuddha andUruvelaKassapa accompanied the king, queen, and little princeAjatasattu back to theedgeoftheforest.TheBuddhaknewthatinlessthanamonth,therainyseasonwouldbegin,and

it would be impossible to return to his homeland. Therefore, he resolved toremainwiththeninehundredbhikkhusinPalmForestforanotherthreemonths.He knew that after threemonths of practice, the sanghawould be strong andstableenoughforhimtodepart.Hewouldleaveinthespring,theseasonofclearskiesandtendernewplants.King Seniya Bimbisara began at once to prepare for the reception of the

Buddha and his bhikkhus.He planned to serve them in the great palace courtpavedwithfinebricks.Hecalledtohispeopletodeckthestreetswithlanternsand flowers towelcome theBuddha and his sangha.He invited a greatmanyother people to attend, including all themembers of thegovernment and theirfamilies. Children close to the age of twelve-year-old Prince Ajatasattu wereinvited,too.KnowingthattheBuddhaandhisbhikkhusdidnotallowotherstokill for theirsake,heordered thatonlydeliciousvegetarianfoodsbeprepared.Theyhadtendaystoprepareforthereception.

ChapterTwenty-Nine

DependentCo-Arising

Throughout thefollowingweeks,manyseekerscametotheBuddhaandaskedto be ordained as bhikkhus.Many of themwere highly educated youngmenfromwealthy families.TheBuddha’s senior students performed theordinationceremoniesandgave thenewbhikkhusbasic instruction in thepractice.Otheryoungpeople,womenaswellasmen,came toPalmForestand took the threerefuges.One day Kondanna gave the three refuges to a gathering of nearly three

hundred young people. After the ceremony, he spoke to them about the threepreciousgems—theBuddha,theDharma,andtheSangha.“TheBuddha is theAwakenedOne.Anawakenedpersonsees thenatureof

life and the cosmos. Because of that, an awakened person is not bound byillusion,fear,anger,ordesire.Anawakenedpersonisafreeperson,filledwithpeace and joy, love and understanding. Master Gautama, our Teacher, is acompletelyawakenedperson.Heshowsus thewayin this lifeso thatwemayovercome forgetfulness and become awakened ourselves. Every one of uscontainsBuddha-nature. We can all become a Buddha. Buddha-nature is thecapacity to awaken and transcend all ignorance. If we practice the way ofawareness,ourBuddha-naturewillshinemorebrightlyeverydayuntiloneday,we,too,shallattaintotalfreedom,peace,andjoy.WemusteachfindtheBuddhawithinourownheart.TheBuddhaisthefirstpreciousgem.“TheDharmais thepathwhichleadstoAwakening.It is thepathwhichthe

Buddhateaches, thepathwhichhelpsustotranscendtheprisonsofignorance,anger,fear,anddesire.Thispathleadstofreedom,peace,andjoy.Itenablesusto love and understand all others. Understanding and love are the two mostbeautiful fruits of thePath ofAwakening.TheDharma is the secondpreciousgem.“TheSanghaisthecommunityofpersonspracticingtheWayofAwakening,

thosewhotravelthispathtogether.Ifyouwanttopracticethewayofliberation,it is important to have a community to practice with. If you are all alone,difficulties along the path may hinder your realization of awakening. It is

importanttotakerefugeintheSangha,whetheryouareanordainedbhikkhuoralayperson.TheSanghaisthethirdpreciousgem.“Youngpeople,todayyouhavetakenrefugeintheBuddha,theDharma,and

theSangha.Withthesupportoftheserefuges,youwillnotwanderaimlesslybutwillbeabletomakerealprogressonthePathofEnlightenment.Ithasbeentwoyears since I took refuge in the threegemsmyself.Todayyouhavevowed totravel the same path. Let us rejoice together thatwe have taken refuge in thethreepreciousgems.Ofcourse,thesegemshavebeenpresentinourownheartsfrombeginninglesstime.Togetherwewillpracticethewayofliberationtoallowthesethreegemstoshinefromwithinus.”The young peoplewere greatly encouraged byKondanna’swords. They all

feltanewsourceofvitalitysurgewithintheirhearts.Duringthosesamedays,theBuddhareceivedtwoexceptionalnewdisciples,

SariputtaandMoggallana,intohissanghaofbhikkhus.TheywerebothdisciplesofthefamousasceticSanjaya,wholivedinRajagaha.Sanjaya’sdevoteeswerecalledparivrajakas.SariputtaandMoggallanawereclosefriends,respectedfortheir intelligence and open-mindedness. They had promised each other thatwhoeverattainedtheGreatWayfirstwouldimmediatelyinformtheother.OnedaySariputta saw thebhikkhuAssajibegging inRajagaha,andhewas

immediatelydrawnbyAssaji’srelaxedandserenebearing.Sariputtathoughttohimself, “This appears to be someonewhohas attained theWay. I knew suchpersonscouldbefound!IwillaskhimwhohisTeacherisandwhathisteachingis.”SariputtaquickenedhispacetocatchupwithAssajibutthenstoppedhimself,

notwantingtodisturbthebhikkhuwhilehewassilentlybeggingfromhousetohouse. Sariputta resolved to wait until Assaji was finished begging beforeapproaching him.Without making himself noticed, Sariputta followed Assaji.WhenAssaji’s bowlwas filledwith offerings and he turned to leave the city,Sariputta joined his palms in respectful greeting and said, “Monk, you radiatesuchpeaceandcalm.Yourvirtueandunderstandingshineinthewayyouwalk,intheexpressiononyourface,andinyoureverygesture.PleaseallowmetoaskwhoyourTeacherisandatwhatpracticecenteryoureside.Whatmethodsdoesyourteacherteach?”Assaji looked atSariputta for amoment and then smiled in amost friendly

manner.He answered, “I study and practice under the guidance of theMasterGautama of the Sakya clan who is known as the Buddha. He is presentlydwellingnearSupatthitaTempleinPalmForest.”

Sariputta’s eyes brightened. “What is his teaching? Can you share it withme?”“TheBuddha’steachingisdeepandlovely.Ihavenotgraspeditfullyyet.You

shouldcomeandreceivetheteachingsdirectlyfromtheBuddha.”ButSariputta imploredAssaji, “Please, can’tyou sharewithmeevena few

wordsoftheBuddha’steaching?Itwouldbesoprecioustome.Iwillcomeformoreteachinglater.”Assajismiledandthenrecitedashortgatha:

“Frominterdependentoriginsallthingsariseandallthingspassaway.SoteachesthePerfectlyEnlightenedOne.”

Sariputta suddenly felt his heart open as though it were being flooded by

brightlight.AflawlessglimpseoftrueDharmaflashedbeforehim.HebowedtoAssajiandquicklyrantoseekhisfriendMoggallana.WhenMoggallanasawSariputta’sradiantface,heasked,“Mybrother,what

has made you so happy? Can you have found the true path? Please tell me,brother!”Sariputta related what had just happened. When he recited the gatha for

Moggallana tohear,Moggallanaalsofeltasuddenflashof light illuminatehisheartandmind.Suddenlyhesawtheuniverseasaninterconnectednet.Thiswasbecause thatwas, this arose because that arose, thiswas not because thatwasnot, this passed away because that passed away. The belief in a creator of allthings vanished in this understanding of dependent co-arising. He nowunderstoodhowonecouldcutthroughtheendlesscycleofbirthanddeath.Thedoorofliberationopenedbeforehim.Moggallana said, “Brother, we must go to the Buddha at once. He is the

Teacherwehavebeenwaitingfor.”Sariputta agreed, but reminded him, “What of the two hundred fifty

parivrajaka brothers who have long placed their faith and trust in us as elderbrothersofthecommunity?Wecan’tjustabandonthem.Wemustgoandinformthemofourdecisionfirst.”Thetwofriendsmadetheirwayto theparivrajakamaingatheringplaceand

explainedtotheirfellowpractitionerstheirdecisiontoleavethecommunityand

becomedisciplesoftheBuddha.WhentheparivrajakasheardthatSariputtaandMoggallanawereabouttoleavethem,theyweregrieved.Thecommunitywouldnotbethesamewithoutthesetwoelderbrothers.Andso,theyallexpressedtheirdesiretofollowthemandbecomedisciplesoftheBuddha,too.SariputtaandMoggallanawenttoMasterSanjayaandtoldhimofthedecision

ofthecommunity.Heentreatedthemtostay,saying“Ifyouremainhere,Iwilltransfertheleadershipofthecommunitytoyouboth.”Hesaidthisthreetimes,butSariputtaandMoggallanahadmadeuptheirminds.Theysaid,“RespectedMaster,weembarkedonthespiritualpathinorderto

findliberation,andnottobecomereligiousleaders.Ifwedonotknowthetruepath,howcanweleadothers?WemustseekouttheMasterGautamaforhehasattainedthepathwehavelongsoughtfor.”Sariputta and Moggallana prostrated themselves before Sanjaya and then

departed,followedbytheotherparivrajakas.TheywalkedtoPalmForestwherethey all prostrated before the Buddha and asked to be ordained. The BuddhaspoketothemabouttheFourNobleTruthsandacceptedthemasbhikkhusinhissangha.After theordinationceremony, thenumberofbhikkhus inPalmGrovenumbered1,250.HereendsBookOne.

BOOKTWO

ChapterThirty

BambooForest

It was the full moon day. The Buddha took his bowl and entered the city ofRajagahawithhis1,250bhikkhus.Theywalkedsilentlywithslow,calmsteps.Thestreetsofthecapitalweredecoratedwithlanternsandfreshflowers.CrowdsflankedbothsidesofthestreetstowelcometheBuddhaandhissangha.Whenthebhikkhus came to themain crossroads, the crowdwas so thick that itwasimpossiblefortheBuddhaandhisbhikkhustoproceed.UruvelaKassapawaswonderingwhattodo,whenahandsomeyoungfellow

appeared, singing andplaying a sixteen-string sitar.Hisvoice resonated like aclear bell.Ashewalked through the crowds singing, thepeoplemoved to thesidestolethimpass.TherewasnowapathfortheBuddhaandhisbhikkhustocontinue walking. Kassapa recognized the musician, who had taken the threerefugeswithhimlessthanamonthearlier.Hissongexpressedhisdeepfeelings:

“Onthisfreshspringmorning,theEnlightenedOnepassesthroughourcitywiththenoblecommunityof1,250disciples.Allarewalkingwithslow,calm,andradiantsteps.”

Thecrowds listened to theyoungmusicianas if entranced, and they looked

fromhimtotheBuddhapassingbeforethem.Thesingersmiledandcontinuedtosing:

“Gratefulforthischancetobehisstudent,letmepraisehisendlessloveandwisdom,thepaththatleadstoself-contentment,andtheSanghawhichfollowstheTrueWaytoAwakening.”

TheyoungmancontinuedtosingandopenupapathuntiltheBuddhaandall

the bhikkhus reached the palace gates. Then he bowed to the Buddha and

disappearedbackintothecrowdsasquicklyashehadappeared.King Bimbisara, accompanied by six thousand attendants and guests, came

out towelcome theBuddha.Theking led theBuddhaand thebhikkhus to theroyalcourtyardwherespacious tentshadbeensetup to shade theguests fromthe hot sun. The Buddha was given the place of honor at the center of thecourtyard.All theplacesfor thebhikkhushadbeenpreparedwithutmostcare.OncetheBuddhawasseated,KingBimbisarainvitedeveryoneelsetobeseated.ThekingandUruvelaKassapasatoneithersideoftheBuddha.PrinceAjatasattucarriedabasinofwaterandatoweltotheBuddhaforhimto

washhishandsand feet.Otherattendantsbroughtwaterand towels forall thebhikkhus. After that, the vegetarian feast was laid upon the tables. The kingpersonally placed food into the Buddha’s bowl while Queen Videhi directedservants to serve the bhikkhus. The Buddha and the bhikkhus recited specialgathas before eating. King Bimbisara and his royal guests maintained perfectsilencethroughoutthemeal.AllsixthousandguestswereimpressedbythecalmandjoyouscountenanceoftheBuddhaandhisbhikkhus.When theBuddha and all of the 1,250 bhikkhuswere finished eating, their

bowlsweretakenandwashedandthenreturned.KingBimbisaraturnedtowardstheBuddhaandjoinedhispalms.Understandingtheking’swishes,theBuddhabegantoteachtheDharma.Hespokeaboutthefivepreceptsasthewaytocreatepeaceandhappinessforone’sfamilyandallthekingdom.“Thefirstpreceptisdonotkill.Observingthispreceptnourishescompassion.

Alllivingbeingsfeardeath.Aswecherishourownlives,weshouldcherishthelivesofallotherbeings.Notonlyshouldwerefrainfromtakinghumanlife,weshouldstrivetoavoidtakingthelivesofotherspecies.Wemustliveinharmonywithpeople, animals, andplants. Ifwenourishaheartof love,wecan reducesufferingandcreateahappylife.Ifeverycitizenobservesthepreceptnottokill,the kingdomwill have peace.When the people respect each other’s lives, thecountrywill prosper andbe strong, and itwill be safe from invasionbyothercountries.Even if thekingdompossessesgreatmilitary force, therewillbenoreasontouseit.Soldierscandevotetimetosuchworthytasksasbuildingroads,bridges,marketplaces,anddams.KingBimbisara,accompaniedbysixthousandattendantsandguests,cameouttowelcometheBuddha.

“The second precept is do not steal.No one has the right to take away thepossessions that another has earned by his own labor. Attempting to seizeanother’sgoodsviolatesthisprecept.Donotcheatothersoruseyourinfluenceand power to encroach on other’s goods. Making profits from the sweat andlaborofothersviolatesthisprecept,aswell.Ifthecitizensobservethisprecept,socialequalitywillflowerandrobbingandkillingwillquicklycease.“The thirdprecept is avoid sexualmisconduct.Sexual relations shouldonly

takeplacewithyourspouse.Observingthispreceptbuildstrustandhappinessinthefamily,andpreventsunnecessarysufferingtoothers.Ifyouwanthappinessand the time and will to help your country and people, abstain from having

severalconcubines.“Thefourthpreceptisdonotlie.Donotspeakwordsthatcancreatedivision

andhatred.Yourwordsshouldbe inaccordwith the truth.Yesmeansyes.Nomeansno.Wordshavethepowertocreatetrustandhappiness,ortheycancreatemisunderstandingandhatredandevenleadtomurderandwar.Pleaseusewordswiththegreatestcare.“Thefifthpreceptisdonotdrinkalcoholoruseotherintoxicants.Alcoholand

intoxicants rob themindofclarity.Whensomeone is intoxicatedhecancauseuntoldsuffering tohimself,his family,andothers.Observing thisprecept is topreservehealth for thebody andmind.This precept shouldbeobserved at alltimes.“If yourmajesty and all high-ranking officials study and observe these five

precepts, the kingdomwill benefit greatly. Yourmajesty, a king stands at thehelmofhiscountry.Hemustlivewithawarenessandknowallthatishappeningin his kingdom at all times. If you see to it that those under your chargeunderstandandobserve the fiveprecepts, the fiveprinciplesof living inpeaceandharmony,thecountryofMagadhawillthrive.”Overcome with joy, King Bimbisara stood and bowed before the Buddha.

Queen Videhi approached the Buddha, holding the hand of her son, PrinceAjatasattu. She showed the prince how to join his palms like a lotus bud andrespectfully greet theBuddha. She said, “LordBuddha, PrinceAjatasattu andfour hundred other children are present today. Can you teach them about theWayofAwarenessandLove?”ThequeenbowedbeforetheBuddha.TheBuddhasmiled.Hereachedoutand

claspedtheyoungprince’shand.Thequeenturnedaroundandmotionedfortheother children to come forward. Theywere the children of noble andwealthyfamiliesandweredressedinthefinestofgarments.Boysaswellasgirlsworegolden bracelets around their wrists and ankles. The girls were dressed inshimmeringsarisofmanycolors.PrinceAjatasattusatdownbythefeetof theBuddha. TheBuddha thought of the poor country children he shared a picnicwith so long ago beneath the rose-apple tree in Kapilavatthu. He silentlypromisedhimselfthatwhenhereturnedhomehewouldseekoutsuchchildrenandsharetheteachingwiththem,too.The Buddha spoke to the children before him. “Children, before I was a

humanbeing,Ilivedasearthandstones,plants,birds,andmanyotheranimals.You, too, have had past lives as earth and stones, plants, birds, and animals.Perhapsyouareherebeforemetodaybecauseofsomeconnectionwesharedin

apastlife.Perhapsinanotherlifewebroughtoneanotherjoyorsorrow.“Today I would like to tell you a story that took place several thousand

lifetimesago.Itisthestoryofaheron,acrab,aplumeriatree,andmanysmallshrimpandfish.Inthatlife,Iwastheplumeriatree.Perhapsoneamongyouwastheheronorthecraboroneoftheshrimp.Inthisstory,theheronwasawickedanddeceitfulcreaturewhocauseddeathandsufferingtomanyothers.Theheronmademe,theplumeriatree,suffer,too.Butfromthatsuffering,Ilearnedagreatlesson and that was—if you deceive and harm others, in turn, you will bedeceivedandharmed.“Iwasaplumeria treegrowingclose toa fragrant,cool lotuspond.No fish

livedinthatpond.Butnotfarfromthatpondwasashallowandstagnantpondinwhichmany fishandshrimpandonecrab lived.Aheron flyingoverheadsawthecrowdedsituationofthefishandshrimpanddevisedascheme.Helandedattheedgeoftheirpondandstoodtherewithalong,sadface.“Thefishandshrimpaskedhim,‘MisterHeron,whatareyouthinkingabout

soseriously?’“‘I’mthinkingaboutyourpoorlotinlife.Yourpondismuddyandfoul.You

lackadequatefood.Ifeelterriblepityforyourhardlives.’“‘Do you know of any way to help us, Mister Heron?’ asked the small

creatures.“‘Well,ifyouwouldallowmetocarryeachoneofyouovertothelotuspond

notfarfromhere,Icouldreleaseyouinthecoolwatersthere.Thereisplentytoeatoverthere.’“‘Wewouldliketobelieveyou,MisterHeron,butwehaveneverheardthat

heronscareanythingabout the lotoffishorshrimp.Perhapsyouonlywant totrickusinordertoeatusup.’“‘Whyareyousosuspicious?Youshouldthinkofmeasakinduncle.Ihave

no reason todeceiveyou.There really is a large lotuspondnot far fromherefilledwithplentyoffresh,coolwater.Ifyoudon’tbelieveme,letmeflyoneofyouovertheretoseeforhimself.ThenI’llflyhimbacktotellyouwhetherornotI’mtellingthetruth.’“The shrimp and fish discussed the matter at some length before at last

agreeingtoallowoneoftheelderfishtogowiththeheron.Thisfishwastoughandbristly,hisscalesashardasstones.Hewasaswiftswimmerwhocouldalsomaneuverwellonsand.Theheronpickedhimupinhisbeakandflewhimtothelotus pond. He released the old fish into the cool waters and let him exploreevery nook and cranny of the pond. The pond was indeed spacious, cool,

refreshing,andaplentiful sourceof food.When theheronreturnedhim to theoldpond,thefishreportedallhehadseen.“Convincedoftheheron’sgoodintentions,theshrimpandfishbeggedhimto

flythemtothepondonebyone.Thecraftyheronagreed.Hepickedupafishinhisbeakandflewoff.Butthistime,insteadofreleasingthefishintothepond,he landed near the plumeria tree.He placed the fish in a fork of the tree andrippedoff its fleshwithhisbeak.He tossed its bonesby theplumeria’s roots.Thenhereturnedtotransportanotherfish.Hedevoureditaswell,anddiscardeditsbonesbythefootoftheplumeriatree.“Iwasthatplumeria,andIwitnessedallthistakingplace.Iwasenraged,but

therewas nothing I could do to stop the heron.A plumeria’s roots are firmlyanchored in the earth.There is nothing a plumeria can do but growbranches,leaves, and flowers. It cannot runanywhere. I couldnot callout andwarn theshrimpand fishaboutwhatwas reallyhappening. I couldnotevenstretchmybranches to prevent the heron from eating the helpless creatures. I could onlywitness thehorriblescene.Every timetheheronbroughtafish in itsbeakandbegantotearatitsflesh,Iwasfilledwithpain.Ifeltasthoughmysapwoulddryupandmybranchesbreak.Dropsofmoisture like tearscollectedonmybark.Theherondidnotnotice.Overanumberofdays,hecontinuedtobringthefishover todevour them.Whenall thefishweregone,hebegantoeat theshrimp.Thepileofbonesandshellsthatpiledupbymyrootscouldhavefilledtwolargebaskets.“I knew that as a plumeria treemy jobwas to beautify the forestwithmy

fragrantflowers.ButatthatmomentIsufferedterriblyfromnotbeingabletodoanything to save the shrimpand fish. If I hadbeenadeeror aperson I couldhave done something. But anchored by my roots to the ground, I could notmove.IvowedthatifIwererebornasananimalorahumaninafuturelife,Iwoulddevoteallmyeffortstoprotecttheweakandhelplessfromthestrongandpowerful.“When the heron had devoured all the shrimp and fish, only the crab

remained.Stillhungry,theheronsaidtothecrab,‘Nephew,Ihavecarriedallthefishandshrimptothelotuspondwheretheynowlivehappily.Youareallaloneherenow.Letmetakeyoutothenewpond,too.’“‘Howwillyoucarryme?’askedthecrab.“‘Inmybeak,justasIcarriedalltheothers.’“‘What if I slipped out and fell? My shell would shatter into a hundred

pieces.’

“‘Don’tworry.I’llcarryyouwithutmostcare.’“The crab thought carefully. Perhaps the heron had kept hisword and truly

carried all the shrimp and fish to the lotus pond.Butwhat if he haddeceivedthemandeatenthemall?Thecrabdevisedaplanto insurehisownsafety.Hesaidtotheheron,‘Uncle,I’mafraidyourbeakisnotstrongenoughtoholdmesecurely.Letmewrapmyclawsaroundyournecktoholdonwhileyoufly.’“Theheronagreed.Hewaitedforthecrabtocrawlontohisneckandthenhe

spread hiswings and flew into the air.But instead of carrying the crab to thelotuspond,helandedbytheplumeriatree.“‘Uncle,whydon’t youputmedownby the lotus pond?Whydidwe land

hereinstead?’“‘Whatheronwouldbesostupidastocarryabunchoffishtoalotuspond?I

amnobenefactor,nephew.Doyouseeallthosefishbonesandshrimpshellsatthefootoftheplumeria?Thisiswhereyourlifewillend,aswell.’“‘Uncle,thefishandshrimpmayhavebeeneasilyfooled,butyoucan’ttrick

mesoeasily.TakemetothelotuspondatonceorIwillcutoffyourheadwithmyclaws.’“Thecrabbegantodighissharpclawsintotheheron’sneck.Seizedbysharp

pain,theheroncriedout,‘Don’tsqueezesohard!I’lltakeyoutothelotuspondrightthisminute!IpromiseIwon’ttrytoeatyou!’“Theheronflewtothelotuspondwhereit intendedtolet thecrabdownby

the water’s edge. But the crab did not release its hold on the heron’s neck.Thinkingaboutallthefishandshrimpsocruellydeceivedbytheheron,thecrabdughisclawsdeeperanddeeperintotheheron’sneckuntilhecutrightthroughit.Theherondroppeddowndeadandthecrabcrawledintothewater.“Children,atthattimeIwastheplumeriatree.Iwitnessedalltheseevents.I

learnedthatifwetreatotherskindly,wewillbetreatedkindlyinreturn;butifwetreatotherscruelly,soonerorlater,wewillsufferthesamefate.Ivowedthatinallmyfuturelives,Iwouldendeavortohelpotherbeings.”The children listened to the Buddha’s tale with great interest. They were

movedbytheplumeria’spain,andtheyfeltpityforthehelplessfishandshrimp.Theydespisedtheheron’sdeceitandwereimpressedbythecrab’sshrewdness.KingBimbisarastoodup.Hejoinedhispalmsandbowed.Hesaid,“Master,

youhavesharedanimportantlessonwithyoungandoldalike.IpraythatPrinceAjatasattu remembersyourwords.Ourkingdomisblessed tohaveyouamongus.Iwouldnowliketopresentyouandyoursanghawithagift,ifyouagree.”TheBuddhalookedattheking,waitingforhimtoexplain.Afteramomentof

silence,thekingcontinued,“AbouttwomilesnorthofRajagaha,thereisalargeandbeautifulforestknownasVenuvana,BambooForest.Itisquietandserene,cool and refreshing.Many gentle squirrels inhabit that forest. I would like toofferyouandyoursanghaVenuvanaasaplacewhereyoucanteachandpracticetheWay.OGreatTeacherofCompassion,pleaseacceptthisgiftfrommyheart.”TheBuddhareflectedforamoment.Itwasthefirsttimethesanghahadbeen

offered land foramonastery.Certainlyhisbhikkhusdidneedaplace todwellduringtherainyseason.TheBuddhabreatheddeeplyandsmiled,andhenoddedhis head in acceptance of the king’s generous gift. King Bimbisara wasoverjoyed. He knew that the presence of the monastery would mean that theBuddhawouldspendmoretimeinMagadha.Among the many guests at the palace that day were a large number of

brahmana religious leaders. Many of them were not pleased with the king’sdecisionbuttheydidnotdaretosayanything.Thekingaskedforagoldenvaseofwater.Hepouredtheclearwateroverthe

Buddha’s hands and solemnly announced, “Master, as the water in this vasepoursoveryourhands,BambooForestistransferredtoyouandyoursangha.”This ritual concluded the offering of Bamboo Forest from the king to the

Buddha. The ceremonial feast came to an end, and theBuddha and his 1,250bhikkhusdepartedfromthepalace.

ChapterThirty-One

IWillReturnintheSpring

Theverynextday,theBuddhavisitedBambooForestwithseveralofhisseniorstudents.Itwasanideallocationforthesangha,withnearlyonehundredacresofhealthybamboogroves.Manykindsofbamboogrewthere.Atthecenteroftheforest,KalandakaLakewouldbeaperfectplacefor thebhikkhustobathe,wash their robes, and do walking meditation along the shore. Because thebamboo was so plentiful, it would be easy to build small huts for the oldermonks to live in.TheBuddha’sseniorstudents, includingKondanna,Kassapa,andSariputta,werealldelightedwithBambooForest.Theybeganplanningatoncehowtobestorganizeamonasterythere.TheBuddha said, “Themonsoon season is not a good time for travel. The

bhikkhusneedaplacetostudyandpracticetogetherduringtherains.Havingaplace like this will help the community avoid illness from exposure to theelements and also avoid stepping on the many worms and insects that arewasheduponthegroundduringtherainyseason.Fromnowon,Iwouldlikethebhikkhustoreturntoacommonplaceatthebeginningofeveryrainyseason.Wecanasklaydisciplesoftheareatobringfoodofferingsduringthethreemonthsof retreat.The laydiscipleswillalsobenefit fromthe teachingsofferedby thebhikkhus.”Thus,thetraditionoftherainyseasonretreatbegan.Under Moggallana’s supervision, the younger bhikkhus built huts from

bamboo,thatch,andpoundedearthfortheBuddhaandtheolderbhikkhus.TheBuddha’shut,thoughsmall,wasquitelovely.Behinditgrewathicketofgoldenbambooandtoonesidegrewa thicketof tallergreenbamboowhichprovidedcoolshade.BhikkhuNagasamalabuiltalow,woodenplatformfortheBuddhatosleep upon.He also placed a large earthenware vessel forwashing behind theBuddha’s hut. Nagasamala was a young bhikkhu who had been UruvelaKassapa’s disciple. He was asked by Kassapa to serve as an attendant to theBuddhawhenthesanghamovedtoBambooForest.Sariputta arranged with a lay disciple from the capital to have a large bell

donatedtoBambooForestMonastery.HehungitfromthebranchofanancienttreenearKalandakaLake.Thebellwasused toannounce times for studyand

meditation, and became a special part of the practice of mindfulness. TheBuddha taught his bhikkhus to pause and observe their breath whenever theyheardthebellring.Lay disciples assisted in many ways. Kassapa explained to them about the

retreatseason.“Thisretreatseasonwillaffordallthebhikkhusanopportunitytopractice thewayof liberationdirectlyunder theguidanceof theBuddha.Theywillhavetimeformoreintensivestudyandpractice.Atthesametime,theywillavoid accidentally crushingworms and insects on the groundduring the rainyseason. You can assist the sangha during these three months of retreat bybringing food offerings. If possible, please try to coordinate your efforts toassurethatthereistherightamountoffoodeachday,neithertoomuchnortoolittle.Even thepoorestof thepoor, thosewhocanonlyofferachapatior two,willbeinvitedtostayandlistentotheBuddhaoroneoftheseniorstudentsgivea discourse on theDharma each day.The retreat seasonwill benefit bhikkhusandlaydisciplesalike.”Kassapa proved to be as talented at organizing the laity as he was at

organizingthebhikkhus.Hemetwithlaysponsorsofthemonasteryandhelpedthemorganizethefoodofferingsandotherformsofassistance.Heassuredthatevery bhikkhu received a robe, begging bowl,meditation cushion, towel, andwaterfilterforpersonaluse.Thefirstdayoftheretreatarrivedandthesanghafollowedtheschedulethat

hadbeencarefullythoughtoutbytheBuddhaandhisseniorstudents.Thewake-upbellrangatfourinthemorning.Afterwashingup,thebhikkhusdidwalkingmeditation on their own. They continued to alternate sessions of sitting andwalkingmeditationuntilthesunpeekedoverthetopsofthebamboos.Normallythatwasthetimetogobegging,butsinceduringtheretreatfoodwasbroughttothembythelaity,thebhikkhushadsomeextratimetomeetwiththeirindividualteacherstostudytheDharmaingreaterdepthandtodiscussanydifficultiestheywere having in their practice. Bhikkhuswho served as teacherswere selectedaccording to thedepthofprogress theyhadmadeon thepath.Elders, suchasKondanna,Assaji,Kassapa,Sariputta,Moggallana,Vappa,andMahanama,eachguidedfiftyorsixtyyoungerbhikkhus.Otherteachersweregivenresponsibilityfor ten to thirty students.Every newbhikkhuwas assigned a personal teacherwhoservedashiselderbrotherinthepractice.KassapaandSariputtapersonallyorganizedthissystem.Shortlybeforemidday, thebhikkhusgatheredby the lakeandstood in lines

holding their begging bowls. Food was divided and shared equally. When

everyonehadbeenserved, theyall saton thegrassy shoresandate in silence.Whenthemealwascompletedandthebowlswashed,everyoneturnedtowardstheBuddha.Onsomedayshedirectedhisteachingtothebhikkhusbutinawaywhichwasalsohelpfultothelaity.Onotherdayshedirectedhisteachingtothelaity but in awaywhich also benefited the bhikkhus. Sometimes his teachingwasaddressedespeciallytothechildrenpresent.InthoseDharmatalks,heoftentoldpastlifetales.Sometimesoneof theBuddha’sseniorstudentsgave theDharma talk inhis

place. The Buddha would sit and listen serenely, offering words ofencouragementwhen he saw that theDharmawas expressed in a correct andclearmanner.AftertheDharmatalks,thelaydiscipleswouldreturnhome,andthebhikkhuswould restuntil theafternoonbellannounced the time to resumesitting andwalkingmeditation. The bhikkhus practiced untilmidnight, beforeretiring.TheBuddhasatinmeditationfarintothenight.Helikedtoplacehisbamboo

platformoutsidehishutandsitonit,enjoyingthecoolnightair,especiallyonnightswithamoon.Beforedawn,helikedtodowalkingmeditationaroundthelake. Ever joyous, peaceful, and relaxed, theBuddha did not require asmuchsleepastheyoungerbhikkhus.Kassapasatinmeditationfarintothenightalso.King Bimbisara visited Bamboo Forest faithfully. He did not bring great

numbersofguestsashehadthetimehevisitedPalmForest.SometimeshewasaccompaniedbyQueenVidehiandPrinceAjatasattu.Oftenhecamealone.Hewould leave his carriage at the edge of the forest andwalk onhis own to theBuddha’shut.OnedayafterseeingthebhikkhuslisteningtotheDharmatalkintherain,heaskedtheBuddha’spermissiontobuilda largeDharmahallwherethebhikkhuscouldbotheatandlistentotheteachingwithoutbeingdrenchedbytherain.TheBuddhaconsented,andworkonthehallbeganrightaway.Itwaslargeenoughtosheltermorethanonethousandbhikkhusandonethousandlaydisciples.TheDharmahallwasamosthelpfuladditiontothemonastery.The Buddha and the king often sat together on the bamboo platformwhile

carryingonconversations.ThenNagasamalabuilt somesimplebamboochairstoenabletheBuddhatoreceiveguestsmoreeasily.OnedayastheBuddhaandthekingsatontwoofthesechairs, thekingconfided,“Ihaveanothersonthatyou have not yet met. I would like very much for you to meet him and hismother.HeisnotthechildofQueenVidehi.Hismother’snameisAmbapaliandhisnameisJivaka.Hewillsoonbesixteenyearsold.AmbapalilivesinVesali,northofthecityPataliputta.Shedoesnotliketheconfinedlifeofthepalace,and

sheisnotconcernedabouttitlesorprestige.Shetreasuresonlyherownfreedom.I have provided them with several means of support, including a beautifulmangogrove.Jivakaisadiligentandintelligentboywhoisnotatallinterestedinmilitary or political affairs. He is living near the capital, pursuingmedicalstudies.Ilovethemdeeplyandhopeyouwilllovethemtoo.OCompassionateOne,ifyouwouldagreetomeetJivakaandhismother,IwillaskthemtocometoBambooForestinthenearfuture.”TheBuddhalikedtositinmeditationlateintothenight,enjoyingthemoonandthecoolnightair.

The Buddha quietly smiled in agreement. The king joined his palms anddeparted,hisheartfilledwithgratitude.Duringthatsameperiod,BambooForestMonasteryreceivedtwoveryspecial

guestswhohadcomeallthewayfromKapilavatthu,theBuddha’shome.Theywere the Buddha’s old friend, Kaludayi, and Channa, who had driven theBuddha’scarriage.Theirpresenceimpartedaspecialwarmthtothemonastery.TheBuddhahadbeenabsentformorethansevenyearsandhewasanxiousto

hear newsof home.He askedKaludayi about the king andqueen,Yasodhara,Nanda, Sundari Nanda, his friends, and of course, his son Rahula. ThoughKaludayiwasstillhaleandhearty,hisfaceborethelinesofage.Channalookedolder too.TheBuddhaspokewith themfora long timeas theysatoutsidehishut.HelearnedthatKaludayinowheldconsiderablerankatcourtandwasoneofKingSuddhodana’smosttrustedadvisors.NewsthattheBuddhahadattainedtheWay andwas teaching inMagadha had reachedKapilavatthu twomonthspreviously. Everyone rejoiced at the news, especially the king and queen, andGopa.The king,much toKaludayi’s pleasure, had sentKaludayi to invite theBuddhatoreturnhome.Hetookthreedaystoprepareforthejourney,unabletosleepatnightforsheerexcitement.YasodharasuggestedhetakeChannaalong.ChannawassohappywhenKaludayiagreedthatheopenlywept.IttookthetwomennearlyamonthtoreachBambooForestMonastery.According to Kaludayi, the king’s physical health had declined in recent

years, though he was still quite alert mentally. The king had several talentedadvisorstohelphimrunthecountry.Gotamiwasasrobustasever.PrinceNandawas now a youngman and engaged to a young noblewoman namedKalyani.Nandawasveryhandsomeand liked todress in fineclothes,but thekingwasconcernedthatNandastilllackedacertainstabilityandmaturity.SundariNanda,the Buddha’s sister, was now a beautiful and graceful young woman. As forYasodhara,shehadgivenupwearingall jewelry theday theBuddhadeparted.She dressed very simply and had sold all her precious possessions in order togivethemoneytothepoor.WhenshelearnedthattheBuddhaatenomorethanonemeal a day, she began to do the same.Shehad continuedher reliefworkwith the active support of Queen Gotami. Rahula was now a healthy andhandsome boy of seven. His black eyes flashed with intelligence anddetermination.Hisgrandparentsdearlycherishedhim,justastheyhadcherishedSiddharthaasaboy.

ChannaconfirmedallthatKaludayitoldtheBuddha.TheBuddha’sheartwaswarmedbyallthenewsofhome.Finally,KaludayiaskedtheBuddhawhenhemight return to Kapilavatthu. The Buddha said, “I will return after the rainyseason. I do not want to leave the young bhikkhus here until they are morefirmlyanchoredintheirpractice.Afterthisperiodofretreat,Iwillfeelmoreatease about leaving them. But Kaludayi! Channa!Why don’t you remain hereyourselvesforamonthorsototastethislife?Thatwillstillallowyouplentyoftime to return to Kapilavatthu and inform the king that I will be back aftermonsoonseason.”Kaludayi andChannawere delighted to remain as guests atBambooForest

Monastery.Theymadefriendswithmanyofthebhikkhusandwereabletotastethe joyousandpeaceful lifeofonewho leaveshome to follow theWay.Theylearnedhowpracticingthewayofawarenessindailylifecouldnourishthemindand heart. Kaludayi spent much time at the Buddha’s side and observed himcarefully.Hewas deeplymoved by theBuddha’swondrous ease. Itwas clearthat the Buddha had attained a state in which he no longer chased after anydesire. The Buddha was like a fish swimming freely, or a cloud floatingpeacefullyinthesky.Hedwelledcompletelyinthepresentmoment.TheBuddha’s eyes and smilewere evidenceof thewonderful liberationhis

spiritenjoyed.Nothinginthisworldboundhim,andyetnooneelsepossessedsogreatanunderstandingandloveforothersashedid.Kaludayisawthathisoldfriendhad left him far behindon the spiritual path.Suddenly,Kaludayi foundhimself longing for the serene, unfettered life of a bhikkhu. He felt ready toabandon all rank, wealth, and prestige, and all the worries and anxieties thataccompaniedsucha life.Afterspending just sevendaysatBambooForest,heconfided his wish to be ordained as a bhikkhu to the Buddha. The Buddhalooked somewhat surprised, but then he smiled and nodded his head inacceptance.Channafeltthesamedesiretobecomeabhikkhu,but,awareofhisdutytothe

royal family, he reflected that he should not become a bhikkhu without firstasking Yasodhara’s leave. He resolved to wait until the Buddha returned toKapilavatthubeforemakinghisrequest.

ChapterThirty-Two

TheFingerIsNottheMoon

One afternoon Sariputta and Moggallana brought a friend, the asceticDighanakha, tomeet theBuddha.Dighanakhawas aswell-known as Sanjaya.HealsohappenedtobeSariputta’suncle.Whenhelearnedthathisnephewhadbecome a disciple of theBuddha, hewas curious to learn about theBuddha’steaching.When he asked Sariputta andMoggallana to explain the teaching tohim,theysuggestedhemeetdirectlywiththeBuddha.Dighanakha asked theBuddha, “Gautama,what is your teaching?What are

your doctrines? Formy own part, I dislike all doctrines and theories. I don’tsubscribetoanyatall.”The Buddha smiled and asked, “Do you subscribe to your doctrine of not

followinganydoctrines?Doyoubelieveinyourdoctrineofnot-believing?”Somewhat takenaback,Dighanakhareplied,“Gautama,whetherIbelieveor

don’tbelieveisofnoimportance.”TheBuddhaspokegently,“Onceapersoniscaughtbybeliefinadoctrine,he

losesallhisfreedom.Whenonebecomesdogmatic,hebelieveshisdoctrineistheonly truthand thatallotherdoctrinesareheresy.Disputesandconflictsallarisefromnarrowviews.Theycanextendendlessly,wastingprecioustimeandsometimesevenleadingtowar.Attachmenttoviewsisthegreatestimpedimenttothespiritualpath.Boundtonarrowviews,onebecomessoentangledthatitisnolongerpossibletoletthedooroftruthopen.“Letmetellyouastoryaboutayoungwidowerwholivedwithhisfive-year-

oldson.Hecherishedhissonmorethanhisownlife.Onedayhelefthissonathomewhile hewent out on business.When hewas gone, brigands came androbbed and burned the entire village. They kidnapped his son.When themanreturned home, he found the charred corpse of a young child lying beside hisburnedhouse.Hetookittobethebodyofhisownson.Hewailedingriefandcrematedwhatwasleftofthecorpse.Becausehelovedhissonsodearly,heputthe ashes in a bag which he carried with him everywhere he went. Severalmonths later, his sonmanaged to escape from the brigands andmakehiswayhome.He arrived in themiddle of the night and knocked at the door.At that

moment, the fatherwas hugging the bag of ashes andweeping.He refused toopen the door evenwhen the child called out that he was theman’s son. Hebelievedthathisownsonwasdeadandthatthechildknockingatthedoorwassomeneighborhoodchildmockinghisgrief.Finally,hissonhadnochoicebuttowanderoffonhisown.Thusfatherandsonlosteachotherforever.“Yousee,my friend, ifweareattached to somebeliefandhold it tobe the

absolutetruth,wemayonedayfindourselvesinasimilarsituationastheyoungwidower.Thinkingthatwealreadypossessthetruth,wewillbeunabletoopenourmindstoreceivethetruth,eveniftruthcomesknockingatourdoor.”Dighanakhaasked,“Butwhatofyourownteaching?Ifsomeonefollowsyour

teachingwillhebecomecaughtinnarrowviews?”“Myteachingisnotadoctrineoraphilosophy.Itisnottheresultofdiscursive

thought ormental conjecture like various philosophieswhich contend that thefundamentalessenceoftheuniverseisfire,water,earth,wind,orspirit,orthatthe universe is either finite or infinite, temporal, or eternal.Mental conjectureand discursive thought about truth are like ants crawling around the rim of abowl—theynevergetanywhere.Myteachingisnotaphilosophy.Itistheresultofdirectexperience.ThethingsIsaycomefrommyownexperience.Youcanconfirmthemallbyyourownexperience.Iteachthatallthingsareimpermanentandwithoutaseparateself.ThisIhavelearnedfrommyowndirectexperience.Youcantoo.Iteachthatallthingsdependonallotherthingstoarise,develop,andpassaway.Nothingiscreatedfromasingle,originalsource.Ihavedirectlyexperiencedthistruth,andyoucanalso.Mygoalisnottoexplaintheuniverse,but to help guide others to have a direct experience of reality.Words cannotdescribereality.Onlydirectexperienceenablesustoseethetruefaceofreality.”Dighanakha exclaimed, “Wonderful, wonderful, Gautama! But what would

happenifapersondidperceiveyourteachingasadogma?”TheBuddhawasquietforamomentandthennoddedhishead.“Dighanakha,

that isaverygoodquestion.Myteachingisnotadogmaoradoctrine,butnodoubtsomepeoplewilltakeitassuch.Imuststateclearlythatmyteachingisamethodtoexperiencerealityandnotrealityitself,justasafingerpointingatthemoonisnotthemoonitself.Anintelligentpersonmakesuseofthefingertoseethemoon.Apersonwhoonly looksat thefingerandmistakes it for themoonwillneverseetherealmoon.Myteachingisameansofpractice,notsomethingtoholdontoorworship.Myteachingislikearaftusedtocrosstheriver.Onlyafoolwouldcarrytheraftaroundafterhehadalreadyreachedtheothershore,theshoreofliberation.”

Dighanakha joined his palms. “Please, Lord Buddha, show me how to beliberatedfrompainfulfeelings.”The Buddha said, “There are three kinds of feelings—pleasant, unpleasant,

andneutral.Allthreehaverootsintheperceptionsofmindandbody.Feelingsarise and pass away like any othermental ormaterial phenomena. I teach themethod of looking deeply in order to illuminate the nature and source offeelings,whethertheyarepleasant,unpleasant,orneutral.Whenyoucanseethesource of your feelings, you will understand their nature. You will see thatfeelings are impermanent, and gradually youwill remain undisturbed by theirarising and passing away. Almost all painful feelings have their source in anincorrectwayoflookingatreality.Whenyouuprooterroneousviews,sufferingceases. Erroneous views cause people to consider the impermanent to bepermanent. Ignorance is the source of all suffering. We practice the way ofawarenessinordertoovercomeignorance.Onemustlookdeeplyintothingsinorder to penetrate their true nature. One cannot overcome ignorance throughprayersandofferings.”Sariputta,Moggallana,Kaludayi,Nagasamala,andChannaalllistenedasthe

Buddha explained these things toDighanakha.Sariputtawas able to grasp themeaningoftheBuddha’swordsthemostdeeply.Hefelthisownmindshinelikea bright sun. Unable to conceal his joy, he joined his palms and prostratedhimself before the Buddha. Moggallana prostrated himself, as well. ThenDighanakha,movedandprofoundlyimpressedbyallthattheBuddhahadsaid,also prostrated himself before theBuddha.Kaludayi andChannawere deeplytouched by this scene. They felt proud to be associatedwith theBuddha, andtheirfaithandtrustinhisWaywasfurtherstrengthened.Afewdaysafter that,QueenVidehiandanattendantvisitedandmadefood

offeringstothesangha.ShealsobroughtayoungplumeriasaplingandplanteditbesidetheBuddha’shutinremembranceofthestoryhehadtoldthechildreninthepalacecourtyard.Under the Buddha’s guidance, the community made ever greater progress

alongthepath.SariputtaandMoggallanawerelikeshiningstarswiththeirkeenintelligence,diligence,andleadershipabilities.TheyworkedwithKondannaandKassapa to organize and guide the sangha. However, even as the sangha’sreputationwasgrowing,somepeoplebegantospeakillof theBuddhaandhiscommunity.Someoftheserumorswerespreadbymembersofreligiousfactionswhowerejealousoftheking’ssupportforthesangha.LaydiscipleswhooftenvisitedBambooForestexpressedconcernoverwhatwasbeingsaid.Apparently,

somepeopleinRajagahaweredistressedthatsomanyyoungmenfromwealthyandnoble familieshadbecomebhikkhus.They feared that soonall theyoungmenwouldabandontheirhomesandtherewouldbenomoresuitablehusbandsfor the noble young women in Rajagaha. Entire family lines could bediscontinued,theywarned.Manybhikkhuswerenotpleasedwhentheyheardthesethings.Butwhenthe

Buddha was informed, he calmed both the laity and the bhikkhus by saying,“Don’tworry about such things.Sooner or later, all such talkwill die down.”Anditdid.Inlessthanamonth,therewasnomoretalkaboutsuchtriflingfears.

ChapterThirty-Three

BeautyThatDoesNotFade

Twoweeksbeforetherainyretreatended,awomanofuncommonbeautypaidavisittotheBuddha.Shearrivedinawhitecarriagepulledbytwowhitehorses,andwasaccompaniedbyayouthwhoappeared tobeabout sixteenyearsold.Her manner of dress and her bearing were refined and elegant. She asked ayoungbhikkhutoshowherthewaytotheBuddha’shut,butwhentheyarrivedthere, the Buddha had not yet returned from his walking meditation. Thebhikkhuinvitedthewomanandtheboytositonbamboochairsinfrontofthehut.ShortlyafterwardstheBuddhareturned,accompaniedbyKaludayi,Sariputta,

and Nagasamala. The woman and youth stood and bowed respectfully. TheBuddha invited them to sit again as he sat downon a third bamboo chair.Heunderstood that this woman was Ambapali and that the youth was KingBimbisara’sson,Jivaka.Kaludayihadneverseenawomanmorebeautifulinallhislife.Hehadonly

takenvowsasabhikkhuamonthearlier,andhewasconfusedastowhetherornotitwasproperforabhikkhutolookatabeautifulwoman.Unsureofwhattodo, he lowered his eyes to the ground. Nagasamala reacted in the sameway.OnlytheBuddhaandSariputtalookeddirectlyintothewoman’seyes.SariputtalookedatAmbapaliandthenattheBuddha.Hesawhownaturaland

relaxedtheBuddha’sgazewas.Hisfacewasassereneasabeautifulfullmoon.TheBuddha’s eyeswerekind and clear.Sariputta felt as though theBuddha’scontentment,ease,andjoypenetratedSariputta’sownheartinthatinstant.Ambapali looked directly into theBuddha’s eyes aswell. No one had ever

looked at her in theway theBuddhawas looking at her now.As long as shecould remember,menhadgazedatherwitheither embarrassmentordesire intheireyes.ButtheBuddhalookedatherashemightlookatacloud,ariver,oraflower.Shehadtheimpressionthathecouldseedeeplyintoherheart’sthoughts.Shejoinedherpalmsandintroducedherselfandherson.“IamAmbapali,andthisismyson,Jivaka,whoisstudyingtobecomeadoctor.Wehaveheardmuchaboutyou,andwehavebothlookedforwardtothismoment.”

TheBuddha asked Jivaka about his studies and daily life. Jivaka answeredpolitely.TheBuddhacould see thathewasakind-heartedand intelligentboy.Though he shared the same father as Prince Ajatasattu, it was evident hepossessedacharacterofgreaterdepththantheyoungprince.Jivaka’sheartfilledwithrespectandaffectionfortheBuddha.Hetoldhimselfthatwhenhefinishedhismedicalstudies,hewouldsettleneartheBuddhaatBambooForest.Before she met him, Ambapali had assumed the Buddha would be like so

manyotherfamousteachersshehadmet.ButshehadneverbeforemetanyoneliketheBuddha.Hisgazewasunspeakablytenderandkind.Shefeltasthoughhecouldunderstandallthesufferingslockedinsideherheart.Muchofherpainwassoothedjustbythewayhelookedather.Tearsglistenedonhereyelashesasshesaid,“Teacher,mylifehasbeenfilledwithsuffering.ThoughIhaveneverlackedformoneyorpossessions,Ihavenotfeltanythingtoaspiretountilnow.Todayisthehappiestdayofmylife.”Ambapaliwasanaccomplishedsingeranddancer,butshewouldnotperform

forjustanyone.Ifsomeone’smannerorbehaviordispleasedher,sherefusedtoperformnomatterhowmuchgoldtheymightoffer.Whenshewassixteenyearsold, she became involved in a love affair that ended in heart-break. SoonafterwardsshemettheyoungPrinceBimbisara,andtheyfellinlove.Shegavebirth to their son, Jivaka.Butnoone in thepalacewanted toacceptAmbapaliand her son. Somemembers of the palace household even spread rumors thatJivakawasnomorethananabandonedorphanthattheprincehadrescuedfromabarrel by the sideof the road.Ambapaliwashurt by these accusations.Sheenduredhumiliationcausedby the jealousyandhatredofothers in thepalace.Soonshesawthatherfreedomwastheonlythingworthguarding.Sherefusedto live in the palace and vowed that she would never relinquish her personalfreedomtoanyone.AmbapalihadtheimpressionthattheBuddhacouldseedeeplyintoherheart’sthoughts.

TheBuddhaspokegentlytoher,“Beautyarisesandpassesawaylikeallotherphenomena.Fameandfortunearenodifferent.Onlythepeace,joy,andfreedomthatarethefruitsofmeditationbringtruehappiness.Ambapali,cherishandtakegood care of all themoments left to you in this life. Do not lose yourself inforgetfulnessoridleamusements.Thisisofutmostimportance.”TheBuddhatoldAmbapalihowshecouldarrangeherdailylifeinanewway

—breathing,sitting,andworking inaspiritofmindfulness,andobservingandpracticing the five precepts. She was overjoyed to receive these preciousteachings.Before departing, she said, “Just outside the city ofVesali, I own amangogrovethatisbothcoolandpeaceful.Ihopethatyouandyourbhikkhusmightconsidercomingthereforavisit.Thatwouldbeagreathonortomeandtomyson.Please,LordBuddha,considermyinvitation.”TheBuddhasmiledhisacceptance.AfterAmbapali departed,Kaludayi askedpermission to sit downbeside the

Buddha. Nagasamala invited Sariputta to sit on the other chair while heremainedstanding.Anumberofotherbhikkhuspassingbythehut,pausedandjoined the gathering. Sariputta looked at Kaludayi and smiled. He looked atNagasamalaandsmiledtoo.ThenheaskedtheBuddha,“Master,howshouldamonk regard a woman’s beauty? Is beauty, especially that of a woman, anobstacletospiritualpractice?”TheBuddhasmiled.HeknewthatSariputtawasnotasking thequestion for

himselfbutonbehalfof theotherbhikkhus.Heanswered,“Bhikkhus, the truenature of all dharmas transcends beauty andugliness.Beauty andugliness areonly concepts created by our minds. They are inseparably entwined with thestructure of the five aggregates. To the eyes of an artist, anything can appearbeautifulandanythingcanberenderedasugly.Ariver,acloud,aleaf,aflower,arayofsunshine,oragoldenafternoonallpossessbeauty.Thegoldenbamboogrowing nearby us is beautiful. But perhaps no beauty has more capacity todistractaman’sconcentrationthanawoman’sbeauty.Ifoneisobsessedwithawoman’sbeauty,hecanlosehisway.“Bhikkhus, when you have seen deeply and have attained the Way, the

beautiful may still appear beautiful and the ugly may still appear ugly, butbecause you have attained liberation, you are not bound by either. When aliberated person looks at beauty, he can see that it is composedofmanynon-beautiful elements. Such a person understands the impermanent and emptynature of all things, including beauty and ugliness. Thus he is neithermesmerizedbybeautynorrepulsedbyugliness.“Theonlykindofbeautythatdoesnotfadeandthatdoesnotcausesuffering

is a compassionate and liberated heart. Compassion is the ability to loveunconditionally, demanding nothing in return.A liberated heart is unboundbyconditions.A compassionate and liberated heart is true beauty.The peace andjoyof thatbeauty is truepeace and joy.Bhikkhus,practicediligently andyouwillrealizetruebeauty.”KaludayiandtheotherbhikkhusfoundtheBuddha’swordsmosthelpful.The rainy retreat came to a close. The Buddha summoned Kaludayi and

ChannaandsuggestedtheyleaveforKapilavatthufirstinordertoannouncetheBuddha’s imminent arrival. Kaludayi and Channamade preparations for theirtripwithoutdelay.Kaludayi,nowabhikkhuofcalmandserenebearing,knewthateveryoneinthecapitalwouldbesurprisedwhentheysawhim.Helookedforward to thehappy taskofannouncing theBuddha’s return,buthe regrettedleavingBambooForestaftersobriefastay.

ChapterThirty-Four

Reunion

Kaludayi told the king, queen, and Yasodhara the news of the Buddha’simminentarrival,and then, taking justhisbeggingbowl, setoffalone tomeettheBuddhaonhiswaytoKapilavatthu.Kaludayiwalkedwiththeserene,slowsteps of a bhikkhu.Hewalked days and rested nights, pausing only briefly intinyhamlets along theway to beg for food.Wherever hewent, he announcedthatPrinceSiddharthahadfoundtheWayandwasabout toreturnhome.Ninedays after he left Kapilavatthu, Kaludayi met the Buddha and three hundredbhikkhustravelingwithhim.Moggallana,Kondanna,andtheKassapabrothershadremainedwiththeotherbhikkhusinBambooForest.At Kaludayi’s suggestion, the Buddha and his bhikkhus rested the night in

NigrodhaPark, threemilessouthofKapilavatthu.Thefollowingmorning theyenteredthecitytobeg.The sight of three hundred bhikkhus wearing saffron robes, peacefully and

silentlyholdingtheirbowlstobeg,madeadeepimpressiononthecity’speople.It did not take long for news of their arrival to reach the palace. KingSuddhodanaordereda carriagebe readiedatonce to takehimout tomeethisson.QueenMahaPrajapatiandYasodharawaitedanxiouslywithinthepalace.When the king’s carriage entered the eastern sector of the city, they

encounteredthebhikkhus.ThecarriagedriverrecognizedSiddharthafirst.“Yourmajesty,thereheis!Hewalksaheadoftheothersandhisrobeisabitlonger.”Astonished, theking recognized that thebhikkhuclad ina saffron robewas

indeed his own son. The Buddha radiated majesty and seemed almostsurroundedbyahaloof light.Hewas standingholdinghisbowl in frontof ashabbydwelling.Inhissereneconcentration,itappearedthattheactofbeggingwasatthatmomentthemostimportantthinginhislife.ThekingwatchedasawomandressedintatteredclothescameoutofthepoorhutandplacedasmallpotatointheBuddha’sbowl.TheBuddharespectfullyreceiveditbybowingtothewoman.Hethenmovedontothenexthouse.Theking’scarriagewasstillsomedistancefromwheretheBuddhastood.The

kingaskedhisdrivertohalt.Hesteppedoutofthecarriageandwalkedtowards

the Buddha. Just then, the Buddha saw his father approaching. They walkedtowardseachother, thekingwithhurriedsteps, theBuddhawithcalm,relaxedsteps.“Siddhartha!”“Father!”NagasamalacameuptotheBuddhaandtookhisteacher’sbowl,enablingthe

Buddhatoholdtheking’shandsinhisowntwohands.Tearsstreameddowntheking’s wrinkled cheeks. The Buddha gazed at his father, his eyes filled withlovingwarmth.The king understood that Siddharthawas no longer the crownprince,but a respected spiritual teacher.Hewanted to embraceSiddharthabutfeltthatmightnotbeproper.Insteadhejoinedhispalmsandbowedtohissoninthemannerakinggreetsahigh-rankingspiritualteacher.TheBuddhaturnedtoSariputtawhowasnearbyandsaid,“Thebhikkhushave

completedtheirbegging.PleaseleadthembacktoNigrodhaPark.Nagasamalawillaccompanymetothepalacewherewecaneatourfood.Wewillreturntothesanghalaterintheafternoon.”Sariputtabowedandthenturnedtoleadtheothersbacktothepark.ThekinglookedlongandhardattheBuddhabeforesaying,“Ithoughtsurely

youwouldcometothepalacetoseeyourfamilyfirst.Whocouldhaveguessedyouwould insteadgobegging in the city?Whydidn’t you come to eat at thepalace?”TheBuddhasmiledathisfather.“Father,Iamnotalone.Ihavetraveledwith

alargecommunity,thecommunityofbhikkhus.I,too,amabhikkhu,andlikeallotherbhikkhus,begformyfood.”“Butmustyoubegforfoodatsuchpoordwellingsasthesearoundhere?No

oneinthehistoryoftheSakyaclanhaseverdonesuchathing.”AgaintheBuddhasmiled.“PerhapsnoSakyahaseverdonesobefore,butall

bhikkhus have. Father, begging is a spiritual practice which helps a bhikkhudevelop humility and see that all persons are equal. When I receive a smallpotatofromapoorfamily,itisnodifferentthanwhenIreceiveanelegantdishserved by a king.A bhikkhu can transcend barriers that discriminate betweenrichandpoor.Onmypath,allareconsideredequal.Everyone,nomatterhowpoorheis,canattainliberationandenlightenment.Beggingdoesnotdemeanmyowndignity.Itrecognizestheinherentdignityofallpersons.”KingSuddhodanalistenedwithhismouthslightlyagape.Theoldprophecies

weretrue.Siddharthahadbecomeaspiritual teacherwhosevirtuewouldshinethroughout the world. Holding the king’s hand, the Buddha walked with him

backtothepalace.Nagasamalafollowedthem.Thankstoapalaceattendantwhospottedthebhikkhusandcalledout,Queen

Gotami,Yasodhara,SundariNanda, andyoungRahulawere able towatch theencounter between the king and theBuddha froma palace balcony.They sawhow the king bowed to the Buddha. As the king and the Buddha neared thepalace,YasodharaturnedtoRahula.ShepointedtotheBuddhaandsaid,“Dearson,doyousee thatmonkholdingyourgrandfather’shand,about toenter thepalacegates?”YasodharatoldRahula,“Dearson,thatmonkisyourownfather.”

Rahulanodded.“That monk is your own father. Run down and greet him. He has a very

specialinheritancetopassontoyou.Askhimaboutit.”Rahula ran downstairs. In a flash he reached the palace courtyard. He ran

towards the Buddha. The Buddha knew at once that the little boy runningtowards him was Rahula. He opened his arms wide and embraced his son.Almost out of breath,Rahula gasped, “Respectedmonk,mother said I shouldaskyouaboutmyspecialinheritance.Whatisit?Canyoushowittome?”TheBuddhapattedRahula’scheekandsmiled.“Youwanttoknowaboutyour

inheritance?Allingoodtime,Iwillpassitontoyou.”TheBuddha took the boy’s hand in his,while still holding the king’s hand.

Together the three of them entered the palace.QueenGotami,Yasodhara, andSundari Nanda came downstairs and saw the king, the Buddha, and Rahulaentering the royalgardens.The spring sunshinewaspleasantlywarm.Flowersblossomed everywhere and birdswarbled sweet songs. The Buddha sat downwiththekingandRahulaonamarblebench.HeinvitedNagasamalatobeseatedtoo.Atthatmoment,QueenGotami,Yasodhara,andSundariNandaenteredthegardens.The Buddha immediately stood up and walked towards the three women.

QueenGotamiwasapictureofgoodhealth.Sheworeasari thecolorofcoolgreenbamboo.Gopawasasbeautifulasever,althoughsheappearedsomewhatpale. Her sari was as white as fresh-fallen snow. She wore no jewels orornaments.TheBuddha’syoungersister,nowsixteenyearsold,woreagoldsariwhichsetoffhershiningblackeyes.Thewomenjoinedtheirpalmsandbowedlow to greet the Buddha. The Buddha joined his palms and bowed in return.Thenhecalledout,“Mother!Gopa!”Hearinghisvoicecallouttheirnames,bothwomenbegantoweep.TheBuddha took the queen’s hand and led her to sit downon a bench.He

asked,“Andwhereismybrother,Nanda?”Thequeenanswered,“Heisoutpracticingmartialarts.Heshouldreturnsoon.

Doyou recognize your younger sister?She has grownmuch in your absence,wouldn’tyousay?”TheBuddhagazedathissister.Hehadnotseenherinmorethansevenyears.

“SundariNanda,you’reayoungwomannow!”ThentheBuddhaapproachedYasodharaandgentlytookherhand.Shewasso

moved, her hand trembled in his.He led her to sit besideQueenGotami, andthenhesatbackonhisownbench.Onthewalkbacktothepalace,thekinghadaskedtheBuddhamanyquestions,butnownoonespoke,notevenRahula.TheBuddhalookedatthekingandqueen,Yasodhara,andSundariNanda.Thejoyofreunion shone in everyone’s face. After a long silence, the Buddha spoke,“Father, I have returned.Mother, I have returned. See, Gopa, I came back toyou.”Againthetwowomenbegantocry.Theirtearsweretearsofjoy.TheBuddha

letthemsilentlyweep,andthenheaskedRahulatositbesidehim.Hepattedtheboy’shairaffectionately.Gotamiwipedhertearswiththeedgeofhersari,and,smilingattheBuddha,

said,“Youweregoneaverylongtime.Morethansevenyearshavepassed.DoyouunderstandhowcourageousawomanGopahasbeen?”“Ihavelongunderstoodthedepthofhercourage,Mother.YouandYasodhara

are the two most courageous women I know. Not only have you offeredunderstandingandsupporttoyourhusbands,butyouaremodelsofstrengthanddeterminationforall.Ihavebeenveryluckytohavebothofyouinmylife.Ithasmademytaskmucheasier.”Yasodharasmiledbutshedidnotspeak.Thekingsaid,“Youhavetoldmeabitaboutyoursearchfor theWayupto

yourordealsofself-mortification.Couldyourepeatallyouhavetoldmefortheotherstohearandthencontinue?”The Buddha told them about his long search for theWay in brief. He told

them about meeting King Bimbisara on the mountain, and about the poorchildren of Uruvela village. He told them about his five friends who hadpracticed austerities with him, and about the great reception the bhikkhusreceivedinRajagaha.Everyonelistenedintently.NotevenRahulabudged.TheBuddha’svoicewaswarmandaffectionate.Hedidnotdwellondetails

and he spoke only sparingly of his period of self-mortification. He used hiswordstosowhelpfulseedsofawakeningintheheartsofthoseclosesttohim.An attendant came out to the garden andwhispered something inGotami’s

ear.Thequeenwhisperedsomethingback.Soonafter, theattendantpreparedatableinthegardenforthenoonmeal.Justasthefoodwasbeingplaceduponthetable,Nandaarrived.TheBuddhagreetedhimjoyfully.“Nanda!WhenIleftyouwereonlyfifteen.Nowyou’reagrownman!”Nanda smiled. The queen chastised him, “Nanda, greet your elder brother

properly.Heisamonknow.Joinyourpalmsandbow.”

NandabowedandtheBuddhabowedtohisyoungerbrotherinreturn.Theyallmovedtothetable.TheBuddhaaskedNagasamalatositbesidehim.

Aservingmaidbroughtoutwaterforeveryonetowashtheirhands.ThekingaskedtheBuddha,“Whatdidyoureceiveinyourbeggingbowl?”“I received a potato, but I notice that Nagasamala did not yet receive

anything.”KingSuddhodanastoodup.“Pleaseallowmetoofferbothofyoufoodfrom

ourtable.”Yasodharaheldtheplatterswhilethekingservedthetwobhikkhus.Heplacedfragrantwhitericeandvegetablecurryintotheirbowls.TheBuddhaandNagasamalaateinsilentmindfulnessandtheothersfollowedtheirexample.Birdscontinuedtosingthroughoutthegarden.Whentheyhadfinishedeating,thequeeninvitedthekingandtheBuddhato

sitagainonthemarblebenches.Aservantbroughtoutaplatteroftangerines,butRahulawastheonlyonetoeathis.EveryoneelsewastooabsorbedinlisteningtotheBuddharecounthisexperiences.QueenGotamiaskedmorequestionsthananyoneelse.WhenthekingheardaboutthehuttheBuddhalivedinatBambooForest, he resolved to have a similar one built at Nigrodha Park for him. HeexpressedhishopethattheBuddhawouldremainforseveralmonthsinordertoteach them the Way. Queen Gotami, Yasodhara, Nanda, and Sundari Nandavoicedtheirjoyousapprovaloftheking’ssuggestion.At last theBuddhasaid itwas time forhim to return tohisbhikkhus in the

park.Thekingroseandsaid,“IwouldliketoinviteyouandallthebhikkhusforamealofferingjustasthekingofMagadhadid.IwillinvitealltheroyalfamilyandmembersofthegovernmentatthesametimesothattheycanhearyouspeakabouttheWay.”TheBuddhasaidhewouldbegladtoaccepttheinvitation.Theyarrangedfor

thegatheringtotakeplaceinsevendays.YasodharaexpressedadesiretoinvitetheBuddhaandKaludayiforaprivatemealintheeasternpalace.TheBuddhaacceptedher invitation, aswell, but suggested itwouldbebest towait until afewdaysaftertheking’sreception.ThekingwantedtoorderacarriagetotaketheBuddhaandNagasamalaback

to Nigrodha Park, but the Buddha refused. He explained that he preferred totravelbyfoot.Theentirefamilyaccompaniedthetwobhikkhustothepalace’souter gates.They all joined their palms respectfully andbid the twobhikkhusfarewell.

ChapterThirty-Five

EarlyMorningSunshine

NewsofSiddhartha’sreturnspreadquicklythroughouttherestofKapilavatthu,confirmedbytheserenepresenceofthebhikkhusbeggingeverymorninginthecity.Many familiesmade food offerings andwere eager to hear the bhikkhusspeakabouttheteaching.KingSuddhodanaasked thepeople todecorate the city streetswithbanners

andflowersinpreparationforthedaytheBuddhaandthebhikkhuswereinvitedtoeatatthepalace.HealsolostnotimeinhavingsmallhutsbuiltinNigrodhaParkfor theBuddhaandhisseniorstudents.Manypeoplecameto thePark tomeetwiththeBuddhaandhisbhikkhus.Thepeoplewereimpressedtoseetheformerprincecalmlybegginginthecity.TheBuddha’sreturnbecamethemaintopicofconversationamongallthetownspeople.GotamiandYasodharawantedtovisittheBuddhaatNigrodhaPark,butthey

weretoobusythatfirstweekpreparingforthereceptionofthesangha.Thekingwanted to invite several thousand guests, including all the members of thegovernment,aswellasallthoseinthecitywhoheldotherpolitical,cultural,andreligiouspositions.Heorderedthatalldishesforthemealbevegetarian.PrinceNanda,however,didfindthetimetovisittheBuddhatwicethatweek.

HelistenedastheBuddhaexplainedthePathofAwakeningtohim.Nandalovedandrespectedhiselderbrother,andhefelthimselfbeingdrawntothepeacefullifeofabhikkhu.HeevenaskedtheBuddhawhetherornothethoughthewouldmakeagoodbhikkhu,but theBuddhaonlysmiled.HecouldseethatalthoughNandawasayoungmanofadmirablefeelingsandgoodintentions,hedidnotyet possess a strong sense of purpose or commitment.When he sat with theBuddha,Nandawantedtobecomeamonk,butwhenhereturnedtothepalace,hehadeyesandthoughtsonlyforhislovelyfiancée,Kalyani.NandawonderedwhattheBuddhathoughtabouthisequivocation.Thedayforthereceptionarrived.Theentirecity,includingtheroyalpalace,

wasdeckedwithbanners and flowers towelcome theBuddhaandhis sangha.The city bustled with excitement as the entire population formally welcomedhometheirheroiccountryman.Musiciansplayedbeautifullyascrowdslinedthe

streets. Everyone strained to catch a glimpse of the Buddha. Gotami andYasodharapersonallywelcomedallthegueststhathadbeeninvitedbytheking.Gopahadevengiven in to thequeen’swishes thatshedress inanelegantsariandwearjewelsinhonoroftheoccasion.The Buddha and the bhikkhus walked with slow, calm steps between the

crowds. Many people joined their palms and bowed as the Buddha passed.Children were lifted onto their parents’ shoulders so they could see. Happyshouts and applause rose from the crowds. The bhikkhus continued to followtheirbreathmindfullyinthemidstofthebustling,festiveatmosphere.KingSuddhodanagreetedtheBuddhaandhissanghaattheoutergatesofthe

palace.He led them to the inner courtyard.All the guests followed the king’sexample in joining theirpalmsandbowingdeeply to theBuddha,even thoughsomeof themwonderedwhy itwasnecessary to showsuchgreat respect toamonksoyoung,evenifhewastheformerprince.After the Buddha and the bhikkhus were seated, the king motioned to the

servants to bring out the food.He himself served theBuddha.Yasodhara andGotami directed the serving of all the other guests,which included brahmans,ascetics, and hermits. Everyone ate in silence, following the example of theBuddhaandhisbhikkhus.Whenallthebhikkhusandalltheguestswerefinishedeating and the bhikkhus’ bowls had beenwashed and returned, the king stoodand joinedhis palms.He invited theBuddha to teach theDharma to all thosegathered.TheBuddhasatquietlyforamomentinordertogainasenseofthosepresent.

HebeganbybrieflyrecountinghisexperiencesinseekingtheWay,asheknewthe peoplewere anxious to hearwhat had happened to him in the past sevenyears. He spoke to them about the nature of impermanence, the absence of aseparate self, and the law of dependent co-arising. He said that practicingawareness in daily life and looking deeply into things led to the cessation ofsufferingandtherealizationofpeaceandjoy.Hesaidthatofferingsandprayerswerenoteffectivemeanstoattainliberation.The Buddha taught the Four Noble Truths: the existence of suffering, the

causes of suffering, the cessation of suffering, and the path that leads to thecessationof suffering.Hesaid, “Inaddition to the sufferingsofbirth,oldage,sickness, and death, human beings endure other sufferings which theythemselvescreate.Outof ignoranceand falseviews,people sayanddo thingsthat create suffering for themselves and others. Anger, hatred, suspicion,jealousy,andfrustrationcausesuffering.Allthesearisefromlackofawareness.

Peoplearecaughtintheirsufferingasiftheywerecaughtinahouseonfire,andmostofoursufferingwecreateourselves.Youcannotfindfreedombyprayingtosomegod.Youmustlookdeeplyintoyourownmindandsituationinordertouprootthefalseviewswhicharetherootofsuffering.Youmustfindthesourceof your suffering in order to understand the nature of suffering. Once youunderstandthenatureofsuffering,itcannolongerbindyou.“If someone is angry at you, you can get angry back at him, but that only

createsmoresuffering.IfyoufollowtheWayofAwareness,youwillnotreactwith anger. Instead, you will quiet your mind in order to discover why thatpersonisangryatyou.Bylookingdeeply,youcanuncoverthecausesthatledtothe person’s anger. If you see that you bear responsibility for angering theperson, you will not become angry, but you will accept that your ownmisconducthascontributedtowardscreatinghisanger.Ifyouarewithoutblame,youcantrytoseewhythepersonhasmisunderstoodyou.Thenyoucanfindaway to help him understand your true intentions. In this way, you will avoidcausingmoresufferingtobothyourselfandtheotherperson.“Yourmajestyandhonoredguests!Allsufferingcanbeovercomebylooking

deeplyinto things.OnthePathofAwareness,welearntofollowourbreathtomaintainmindfulness.Wefollowthepreceptsinordertobuildconcentrationandattain understanding. The precepts are principles of living which foster peaceandjoy.Practicingtheprecepts,ourabilitytoconcentratedevelops,andweareable to livewith greater awareness andmindfulness.Mindfulness nurtures thecapacitytoilluminatethetruenatureofourmindandourenvironment.Withthatilluminationcomesunderstanding.“Onlywith understanding canwe love.All suffering is overcomewhenwe

attain understanding. The path of true liberation is the path of understanding.Understanding is prajña. Such understanding can only come from lookingdeeply into the true nature of things. The path of precepts, concentration, andunderstandingisthepathwhichleadstoliberation.”TheBuddhapausedforamomentandthensmiledbeforecontinuingtospeak.

“Butsufferingisonlyonefaceoflife.Lifehasanotherface,thefaceofwonder.Ifwecanseethatfaceoflife,wewillhavehappiness,peace,andjoy.Whenourheartsareunfettered,wecanmakedirectcontactwiththewondersoflife.Whenwe have truly grasped the truths of impermanence, emptiness of self, anddependentco-arising,weseehowwondrousourownheartsandmindsare.Wesee how wonderful our bodies, the branches of violet bamboo, the goldenchrysanthemums,theclearstream,andtheradiantmoonare.

“Because we imprison ourselves in our suffering, we lose the ability toexperience the wonders of life. When we can break through ignorance, wediscover the vast realm of peace, joy, liberation, and nirvana. Nirvana is theuprootingofignorance,greed,andanger.Itistheappearanceofpeace,joy,andfreedom.Honoredguests, take time to lookat a clear streamor a rayof earlymorningsunshine.Canyouexperiencepeace,joy,andfreedom?Ifyouarestilllockedintheprisonofsorrowandanxiety,youwillbeunabletoexperiencethewondersof theuniversewhich includeyourownbreath, body, andmind.Thepath I have discovered leads to transcending sorrow and anxiety by lookingdeeplyintotheirtruenature.Ihavesharedthispathwithmanyothersandthey,too,havesucceededindiscoveringitforthemselves.”EveryonewasdeeplytouchedbytheBuddha’sDharmatalk.Theking’sheart

welledwithhappinessasdidQueenGotami’sandYasodhara’s.Theyallwantedto learnmoreabout themethodsof lookingdeeply into thenatureof things inorder to attain liberation and enlightenment. After the Dharma talk, the kingescorted the Buddha and the bhikkhus to the outer gates. The guests allcongratulatedthekingonhisson’sgreatattainment.NigrodhaParkwassoontransformedintoamonastery.Theancientfig trees

that grew there provided cool shade.Many new bhikkhuswere ordained, andmany laypersons, includinganumberofyoungpeopleof theSakyaclan, tookthefiveprecepts.YasodharamadefrequentvisitstotheBuddhaatNigrodhaPark,accompanied

bythequeenandyoungRahula.ShelistenedtohisDharmatalksandinprivateaskedhimabouttherelationbetweenpracticingtheWayandperformingsocialservice. The Buddha showed her how to observe her breath and practicemeditation inorder tonourishpeaceand joy inherownheart.Sheunderstoodthatwithoutpeaceandjoy,shecouldnottrulyhelpothers.Shelearnedthatbydeveloping deeper understanding, she could deepen her capacity to love. Shewashappytodiscoverthatshecouldpracticethewayofawarenessintheverymidstofhereffortstoserveothers.Peaceandjoywerepossiblerightintheverymomentsshewasworking.Meansandendswerenottwodifferentthings.QueenGotamiwasalsomakinggreatprogressinthepractice.

ChapterThirty-Six

LotusVow

PrincessYasodharainvitedtheBuddha,Kaludayi,Nagasamala,andthequeentoshare a meal in her palace. After they finished eating, she invited them toaccompanyhertoapoorhamletwheresheworkedwithchildren.Rahulajoinedthemalso.Yasodharaledthemtotheoldrose-appletreewheretheBuddhahadhisfirstexperienceofmeditationasayoungchild.TheBuddhamarvelledhowitseemedlikeonlyyesterdaywheninfacttwenty-sevenyearshadpassed.Thetreehadgrownmuchbiggerovertheyears.AtYasodhara’s request,manypoorchildrengatheredby the tree.Yasodhara

toldtheBuddhathatthechildrenhehadmettheresomanyyearsagowerenowmarriedwithfamiliesoftheirown.Thechildrenbeneaththetreewerebetweentheagesofsevenand twelve.When theysaw theBuddhaarrive, theystoppedplayingand formed two rows for theBuddha towalkbetween.Yasodharahadshowed them beforehand how to greet the Buddha. They placed a specialbamboo chair beneath the tree for the Buddha and spread a mat for Gotami,Yasodhara,andthetwobhikkhustositupon.TheBuddha felthappy to sit there.He thoughtabout thedayshehadspent

withthepoorchildrenofUruvelavillage.Hetoldthechildrenaboutthebuffaloboy, Svasti, and the young girl, Sujata, who gave him milk. He spoke aboutnourishingaheartof lovebydeepeningone’sunderstanding,andhe told themthestoryaboutrescuingtheswanafterhiscousinhadshotitdown.Thechildrenlistenedtoallhesaidwithgreatinterest.TheBuddhamotionedRahulatositdowninfrontofhim.Thenhetoldallthe

childrenapastlifestory.“Longago,atthefootoftheHimalayas,livedayoungmannamedMegha.He

waskindandindustrious.Thoughhewaswithoutmoney,heconfidentlysetoutforthecapitalwherehehopedtostudy.Hetooknomorethanhiswalkingstick,a hat, awater jug, the clothes hewaswearing, and a coat.Along theway, hestopped andworked on farms for rice and sometimesmoney. By the time hereachedthecapitalofDivapati,hehadaccumulatedfivehundredrupees.“Whenheenteredthecity,thepeopleseemedtobepreparingforanimportant

celebration.Wonderingwhattheoccasionwas,helookedaroundforsomeonetoask.Atthatmoment,abeautifulyoungwomanwalkedbyhim.Shewasholdingabouquetofhalf-openedlotusflowers.“Meghaaskedher,‘Whatisthecelebrationtoday?’“The youngwoman answered, ‘Youmust be a stranger to Divapati or you

wouldsurelyknowthattodaytheenlightenedMasterDipankaraisarriving.Heissaidtobelikea torchlightingthepathforallbeings.Heis thesonofKingArcimatwholeftinsearchoftheTruePathandhasfoundit.Hispathbrightensalltheworldandsothepeoplehaveorganizedthiscelebrationinhonorofhim.’“Meghawasoverjoyedtohearabout thepresenceofanenlightenedteacher.

Hewantedverymuchtooffersomethingto the teacherandrequest tobecomehisstudent.Heaskedtheyoungwoman,‘Howmuchdidyoupayforthoselotusflowers?’“She lookedatMeghaandcouldeasily seehewasabrightandconsiderate

youngman.Sheanswered,‘Ionlypaidforfive.TheothertwoIpickedfromthepondatmyownhouse.’“Meghaasked,‘Howmuchdidyoupayforthefive?’“‘Fivehundredrupees.’“Meghaaskedtobuythefivelotusesforhisfivehundredrupeesinorderto

offertheflowerstoDipankara.Butthewomanrefused,saying,‘Iboughtthesetooffertohimmyself.Ihadnointentionofsellingthemtosomeoneelse.’“Meghatriedtopersuadeher.‘Butyoucanstillofferthetwoyoupickedfrom

yourownpond.Pleaseletmebuytheotherfive.IwanttooffersomethingtotheMaster.Itisarareandpreciousopportunitytoencountersuchateacherinthislife.Iwanttomeethimandevenasktobecomehisstudent.Ifyouagreetoletmebuyyourfivelotusflowers,Iwillbegratefultoyoufortherestofmylife.’“Thewomanlookedatthegroundanddidnotanswer.“Meghaimploredher.‘Ifyouletmebuythosefiveflowers,Iwilldoanything

youask.’“Theyoungwomanappearedembarrassed.Shedidnotlifthereyesfromthe

groundforalongmoment.Finally,shesaid,‘Idonotknowwhatconnectionwehaveshared inapast life,but I fell in lovewithyou themoment I sawyou. Ihavemetmanyyoungmen,butmyhearthasnevertrembledinthiswaybefore.Iwill give you these flowers to offer to theEnlightenedOne, but only if youpromisemethatinthislifeandallourfuturelives,Imaybeyourwife.’“She said these words hurriedly and was almost out of breath when she

finished.Meghadidnotknowwhattosay.Afteramomentofsilence,hesaid,

‘Youarevery specialandmosthonest.When I sawyou, I also felt somethingspecialinside.ButIamseekingthepathofliberation.IfImarried,Iwouldnotbefreetofollowthepathwhentherightopportunitypresenteditself.’“The youngwoman answered, ‘Promise that Iwill be yourwife and I vow

thatwhenthetimecomesforyoutoseekyourpath,Iwillnotpreventyoufromgoing.Onthecontrary,IwilldoeverythingIcantohelpyoufullyachieveyourquest.’“Meghahappilyacceptedherproposal,andtogethertheywenttofindMaster

Dipankara.Thecrowdsweresodensethattheycouldbarelyseehimupahead.ButevenjustcatchingaglimpseofhisfacewasenoughforMeghatoknowthathewasa trulyenlightenedone.Meghafeltagreat joyandvowedthathe, too,wouldonedayattainsuchenlightenment.HewantedtogetclosertobeabletoofferDipankaratheflowers,butitwasimpossibletomovethroughthethrongsofpeople.Notknowingwhatelsetodo,hetossedhisflowersintotheairinthedirection of Dipankara. Miraculously, they landed right in the arms of theMaster.Meghawasecstatictoseehowthesincerityofhishearthadmadeitselfknown.TheyoungwomanaskedMeghatothrowherflowerstotheMaster,too.HertwoflowersalsolandedintheMaster’sarms.Dipankaracalledout,askingthepersonswhohadofferedthelotusflowerstopresentthemselves.Thecrowdsparted for Megha and the young woman to pass. Megha clasped the youngwoman’s hand. Together they bowed beforeDipankara. TheMaster looked atMegha and said, ‘I understand the sincerity of your heart. I can see you havegreatresolvetofollowthespiritualpathtoattaintotalenlightenmentandtosaveallbeings.Takecomfort.Onedayinafuturelife,youwillattainyourvow.’Meghaaskedthebeautiful,youngwomanifhecouldbuyherfivelotusestooffertoMasterDipankara.

“ThenDipankaralookedattheyoungwomankneelingbyMegha’sside,andhe spoke toher. ‘You shall beMegha’s closest friend in this life and inmanylivestocome.Remembertokeepyourpromise.Youwillhelpyourhusbandtorealizehisvow.’“Megha and the youngwomanwere deeplymoved by theMaster’swords.

They devoted themselves to studying the path of liberation taught by theEnlightenedOne,Dipankara.“Children, in that life and in many lives thereafter, Megha and the young

womanlivedashusbandandwife.Whenthehusbandneededtoleaveinordertopursuehisspiritualpath,hiswifehelpedhimineverywayshecould.Shenevertriedtopreventhim.Becauseof that,hefelt thedeepestgratitudetowardsher.At last,he realizedhisgreatvowandbecamea trulyenlightenedonehimself,justasDipankarahadpredictedsomanylifetimesago.“Children,moneyand famearenot themostprecious things in life.Money

andfamecanfadeveryquickly.Understandingandloveare themostpreciousthings in life. If you have understanding and love, you will know happiness.Megha and his wife shared happiness for many lives, thanks to theirunderstanding and love. With understanding and love, there is nothing youcannotaccomplish.”Yasodhara joined her palms and bowed to the Buddha. She was moved to

tears. She knew that although he told the story to the children, he meant itespeciallyforher.Itwashiswayofthankingher.QueenPrajapatilookedather.She too understoodwhy theBuddha had recounted this story. She placed herhandonherdaughter-in-law’sshoulderandsaidtothechildren,“DoyouknowwhoMeghaisinthislife?HeistheBuddha.Inthisverylifehehasbecomeanenlightenedone.AnddoyouknowwhoMegha’swifeisinthislife?SheisnoneotherthanyourownYasodhara.Thankstoherunderstanding,PrinceSiddharthawas able to follow his path and attain awakening.We should offer thanks toYasodhara.”The children had long loved Yasodhara. They now turned towards her and

bowed to her to express all the love in their hearts. The Buddha was deeplytouched.Thenhe stoodup andwalked slowlyback to themonasterywith thebhikkhusKaludayiandNagasamala.

ChapterThirty-Seven

ANewFaith

Twoweekslater,KingSuddhodanainvitedtheBuddhatoaprivatefamilymealat the palace. Sariputta was also invited. Queen Gotami, Yasodhara, Nanda,SundariNanda,andRahulawereallpresent.Intheclose-knitatmosphereofhisfamily,theBuddhashowedthemhowtofollowtheirbreath,howtolookdeeplyintotheirfeelings,andhowtodowalkingandsittingmeditation.Heemphasizedhowtheycouldtranscendtheworries,frustrations,andirritationsofdailylifebypracticingmindfulnessindailylife.Rahula sat next to Sariputta and placed his small hand in the eldermonk’s

hand.RahulawasveryfondofSariputta.WhenthetimecamefortheBuddhaandSariputtatoreturntothemonastery,

everyonewalkedwith them to thegate.Nandaheld theBuddha’sbowl as theBuddha joined his palms and bowed farewell to each person. To Nanda’ssurprise,theBuddhadidnottakehisbowlback.Notknowingwhattodo,Nandafollowed the Buddha back to the monastery waiting for the right moment toreturnthebowl.Whentheyarrivedatthemonastery,theBuddhaaskedNandaifhewouldliketospendaweekatthemonasterytoenjoyadeepertasteofthelifeofabhikkhu.Nandalovedandrespectedhiselderbrother,andsoheagreed.ItwasalsotruethatNandafeltdrawntothecalmandrelaxedlifeofthebhikkhushesawaroundhim.When theBuddhaaskedhimat theendof theweek ifhewouldliketobeordainedandliveabhikkhu’slifeforseveralmonthsundertheBuddha’s guidance, Nanda was most willing. The Buddha asked Sariputta togiveNandabasicinstructionandtoordainhimasabhikkhu.The Buddha had first consulted with his father, the king, about allowing

Nanda to live as a bhikkhu for a period of time. The king agreed with theBuddhathatwhileNandawasawell-meaningyoungman,helackedthestrengthof character and determination required of a future king. TheBuddha said hecould provide Nanda with training that would help Nanda build clarity andresolve.Thekingwasinagreement.Lessthanamonthpassed,however,whenNandabegantopineawayforhis

fiancée,thebeautifulJanapadaKalyani.Hetriedtoconcealhislonging,butthe

Buddhasawclearlyintohisfeelings.OnedaytheBuddhasaidtoNanda,“Ifyouwant to realize your goal, you must first overcome clinging to ordinaryemotions.Devote yourwhole self to your practice and train yourmind.Onlythencanyoubecomeaneffectiveleaderwhocanserveotherswell.”TheBuddhaalsoaskedSariputtatoseethatNandawasnolongersenttodo

his begging inKalyani’s neighborhood.WhenNanda learnedof this, he felt amixtureofbothresentmentandgratitudetotheBuddha.HeunderstoodthattheBuddhacouldseeintohisdeepestthoughtsandneeds.Rahula envied his young uncle for being able to live at themonastery. He

wantedtobeallowedtodothesame.Butwhenheaskedhismother,shepattedhisheadandsaidthathemustfirstgrowmuchbiggerbeforehecouldbecomeamonk. Rahula asked how he could grow faster. She told him to eat well andexerciseeachday.Onedaywhenshesawthebhikkhusbeggingclose to thepalace,Yasodhara

turnedtoRahulaandsaid,“Whydon’tyourundownandgreettheBuddha?Askhimagainaboutyourinheritance.”Rahula ran downstairs. He loved his mother dearly, but he also loved his

father.Hehadspentallhisdayswithhismother,buthadneverspentevenonewhole daywith his father.Hewished he could be likeNanda and live by theBuddha’sside.Heranquicklyacrossthecourtyardandoutthesouthgateuntilhe caught up with the Buddha. The Buddha smiled and extended his hand.Though the spring sunwas already growing hot, Rahula felt protected by hisfather’s shadowand love.He lookedupathis fatherandsaid,“It isverycoolandrefreshingbyyourside.”Yasodharawatchedthemfromthepalacebalcony.SheknewthattheBuddha

hadgivenRahulapermissiontoreturnwithhimtothemonasteryfortheday.RahulaaskedtheBuddha,“Whatismyinheritance?”TheBuddhaanswered,“Cometothemonastery,andIwilltransmitittoyou.”Whentheyreturnedtothemonastery,SariputtasharedhisfoodwithRahula.

RahulaateinsilenceashesatbetweentheBuddhaandSariputta.Hewasgladtosee his young uncle, Nanda. The Buddha told Rahula that he could sleep thenightinSariputta’shut.AllthebhikkhuswerefondofRahulaandtreatedhimsowarmly, Rahula wished he could live at the monastery forever. But Sariputtaexplained tohim that if hewanted to stay at themonastery, hewouldhave tobecomeamonk.RahulaclaspedSariputta’shandandaskedifhecouldasktheBuddhatoordainhim.TheBuddhanoddedyeswhenRahulaaskedhim,andheinstructedSariputtatoordaintheyoungboy.

At first Sariputta thought the Buddha was jesting, but when he saw howserioustheBuddhawas,heasked,“But,Master,howcanonesoyoungbecomeabhikkhu?”TheBuddhaanswered,“Wewillallowhimtopracticeinpreparationforfull

vowsinthefuture.Lethimtakethevowsofanovicefornow.Hecanbegiventhe task of chasing away the crows that disturb the bhikkhus during sittingmeditation.”Sariputta shaved Rahula’s head and gave him the three refuges. He taught

Rahulafourprecepts:donotkill,donotsteal,donotspeakfalsehoods,anddonot drink alcohol. He took one of his own robes and cut it down to size forRahula.HeshowedRahulahowtowearitandhowtoholdthebowlforbegging.Rahulalookedjustlikeaminiaturebhikkhu.HesleptinSariputta’shutandwentbeggingwith him each day in the small hamlets that bordered themonastery.Although theolderbhikkhusateonlyonemeal aday,Sariputta fearedRahulawouldlackadequatenutritionforhisgrowingbody,andsohelettheboyeataneveningmeal, too.Laydisciples remembered tobringmilkandextra food forthelittlemonk.WhenthenewsthatRahulahadshavedhisheadandputonabhikkhu’srobe

reachedthepalace,itcausedKingSuddhodanatobecomeveryupset.Boththeking and queen missed Rahula terribly. They had expected him to visit themonasteryforjustafewdaysandthenreturntothepalace.Theyhadn’tdreamedhemight remain in themonasteryasanovice.Theywere lonelywithout theirgrandson.Yasodharafeltamixtureofsadnessandhappiness.Thoughshemissedher son intensely, shewas comforted to know hewas now close to his fatherafternotseeinghimforsomanyyears.Oneafternoon, thekingmountedhis royalcarriagewithQueenGotamiand

Yasodhara, and paid a visit to themonastery. Theyweremet by the Buddha.NandaandRahulacameouttogreetthemtoo.Inhisexcitement,Rahularantohismother,andYasodharaembracedhersonwarmly.ThenRahulahuggedbothhisgrandparents.ThekingbowedtotheBuddhaandthensaidratherreproachfully,“Isuffered

unbelievably when you abandoned home to become a monk. Not long ago,Nandaleftmeaswell.ItistoomuchtobeartoloseRahula.Forafamilymanlikemyself,thebondsbetweenfatherandsonandgrandfatherandgrandsonarevery important.Thepain I feltwhenyou leftwas likeaknifecutting intomyskin.Aftercutting intomyskin, theknifecut intomyflesh.Aftercutting intomy flesh, the knife has cut clear to the bone. I beseech you to consider your

actions.Inthefuture,youshouldnotallowachildtobeordainedunlesshehasreceivedpriorapprovalbyhisparents.”The Buddha tried to comfort the king by speaking about the truths of

impermanenceandtheabsenceofaseparateself.Heremindedhimthatthedailypracticeofmindfulnesswastheonlygatebywhichsufferingcouldbeovercome.Nanda and Rahula now had a chance to deeply live such a life. The Buddhaencouragedhisfathertoappreciatetheirgoodfortuneandtocontinuetopracticethewayofawarenessindailylifeinordertofindtruehappiness.Thekingfelthispainlighten.GotamiandYasodharawerealsocomfortedand

reassuredbytheBuddha’swords.Later that day, the Buddha said to Sariputta, “From now on, we will not

receivechildren into the communityofbhikkhuswithout the approvalof theirparents.Pleasenotethatinourmonasticcode.”Timepassedquickly.TheBuddhaandhissanghahadrestedinthekingdomof

Sakyaformorethansixmonths.Newordinationshadincreasedthenumberofbhikkhustomorethanfivehundred.Thenumberoflaydiscipleswastoogreattobecounted.KingSuddhodanaalsogave thesanghaanotherplace tobuildamonastery—theformersummerpalaceofPrinceSiddhartha,northofthecapital,withitscoolandspaciousgardens.VenerableSariputtaorganizedalargenumberofbhikkhustosetupmonasticlivingthere.Thepresenceofthisnewmonasteryhelped assure a firm foundation for the practice of the Way in the Sakyakingdom.TheBuddhawished toreturn toBambooForest in timefor therainyseason

retreat,ashehadpromisedKingBimbisaraandthebhikkhuswhohadremainedthere.KingSuddhodanainvitedtheBuddhaforalastmealbeforehisdepartureandaskedhim togive adiscourseon theDharma for the royal family andallmembersoftheSakyaclan.TheBuddhaused thisoccasion tospeakaboutapplying theWay topolitical

life. He said the Way could illuminate the realm of politics, assisting thoseinvolvedingoverningthekingdomtobringaboutsocialequalityandjustice.Hesaid, “If you practice the Way, you will increase your understanding andcompassionandbetterservethepeople.Youwillfindwaystobringaboutpeaceand happiness without depending on violence at all. You do not need to kill,torture, or imprison people, or confiscate property. This is not an impossibleideal,butsomethingwhichcanbeactuallyrealized.“Whenapoliticianpossessesenoughunderstandingandlove,heseesthetruth

about poverty, misery, and oppression. Such a person can find the means to

reform the government in order to reduce the gap between rich and poor andceasetheuseofforceagainstothers.“Myfriends,politicalleadersandrulersmustsetanexample.Don’tliveinthe

lapofluxurybecausewealthonlycreatesagreaterbarrierbetweenyouandthepeople. Live a simple, wholesome life, using your time to serve the people,ratherthanpursuingidlepleasures.Aleadercannotearnthetrustandrespectofhispeopleifhedoesnotsetagoodexample.Ifyouloveandrespectthepeople,theywillloveandrespectyouinreturn.Rulebyvirtuediffersfromrulebylawandorder.Rulebyvirtuedoesnotdependonpunishment.AccordingtotheWayofAwakening,truehappinesscanonlybeattainedbythepathofvirtue.”KingSuddhodanaandallthosepresentlistenedintentlytotheBuddha.Prince

Dronodanaraja, the Buddha’s uncle and the father of Devadatta and Ananda,said,“Rulebyvirtue,asyouhavedescribed it, is trulybeautiful.ButIbelievethat you alone possess the character and virtue needed to realize such a path.Whydon’tyoustayinKapilavatthuandhelpcreateanewformofgovernmentrighthereinSakyakingdomwhichwillbringpeace,joy,andhappinesstoallthepeople?”King Suddhodana added, “I am old. If you agree to remain, I will gladly

abdicatethethroneinyourfavor.Withyourvirtue,integrity,andintelligence,Iam sure all the peoplewill stand behind you. Before long our countrywouldprosperasitneverhasbefore.”TheBuddhasmiledanddidnotspeakrightaway.Lookingkindlyathisfather,

he said, “Father, I amno longer the son of one family, one clan, or even onecountry.Myfamilyisnowallbeings,myhomeistheEarth,andmypositionisthatofamonkwhodependsonthegenerosityofothers.Ihavechosenthispath,notthepathofpolitics.IbelieveIcanbestserveallbeingsinthisway.”AlthoughQueenGotami andYasodhara did not think it befitting to express

their own views during this gathering, they were both moved to tears by theBuddha’swords.Theyknewwhathesaidwascorrect.TheBuddha continued speaking to the king and all those present about the

fivepreceptsandhowtoapplytheminfamilylifeandsociety.Thefivepreceptswerethefoundationofahappyfamilyandapeacefulsociety.Heexplainedeachpreceptcarefully,andconcludedbysaying,“Ifyouwantthepeopletobeunited,youmust first obtain their faith and trust. If political leaders practice the fiveprecepts,thepeople’sfaithandtrustwillgrow.Withthatfaithandtrust,thereisnothingthecountrycan’taccomplish.Peace,happiness,andsocialequalitywillbe assured.Create a life based on awareness.. The dogmas of the past do not

build faithand trustnordo theyencourageequalityamong thepeople.Let theWayofAwakeningofferanewpathandanewfaith.”The Buddha assured them that although he would soon be departing for

Magadha,hewouldreturntoKapilavatthuinthefuture.Thekingandallthosepresentweregladtohearthat.

ChapterThirty-Eight

O,Happiness!

FromthecountryofSakya, theBuddhaentered thenorthernregionofKosala.Hewasaccompaniedbyonehundred twentybhikkhus, includingmanyyoungmenfromnoblefamilies.TheyrestedinaparknearthecityofAnupiya,whichwas home to the Malla people. Venerable Sariputta was traveling with theBuddha,aswereKaludayi,Nanda,andthenoviceRahula.Less thanamonthafter theBuddhadeparted fromKapilavatthu, twoyoung

menoftheSakyaclanfromaverywealthyfamilyalsoconsideredleavinghometobeordainedasbhikkhus.TheirnameswereMahanamaandAnuruddha.Theirfamily owned three magnificent residences, one for each season. Mahanamawantedtofollowseveralofhisfriendswhohadbecomebhikkhus,butwhenhelearnedthathisbrotherhadsimilarthoughts,hechangedhismind.Therewereonlytwosonsintheirfamily.Hefeltitwouldbeapityifbothbecamemonks.AndsoMahanamayieldedtohisyoungerbrother’sdesireandgrantedhimtheprivilegeofaskingtobeordained.ButwhenAnuruddhaaskedhismotherforherpermission,sheprotested,“My

sonsaremyonlyhappinessinthislife.Ifyoubecomeamonk,Icouldnotbearit.”Anuruddharemindedherof themanyothernobleswhohadalreadybecome

bhikkhus.HetoldherhowpracticingtheWaycouldbringpeaceandhappinessnotonlytothemonkbuttohisfamilyandsociety.BecauseAnuruddhalistenedtomanyof theDharma talks theBuddhahadgiven atNigrodhaPark, hewasabletospeakeloquentlyabouttheteachingtohismother.Finallyshesaid,“Verywell,Iwillletyougo,butonlyontheconditionthatyourgoodfriend,Baddhiya,decidestobecomeabhikkhuaswell.”ShewascertainthatBaddhiyawouldneverconsiderbecomingabhikkhu.He

wasalsoamemberof the imperial clanandcommandedahighpost.Hisvastresponsibilitiesandhisesteemedreputationwouldbedifficulttoabandonforthesimple life of amonk. ButAnuruddha lost no time in seeking out his friend.Baddhiya was the governor of the northern provinces. He had many soldiersunderhiscommand.Evenhisownpalacewasflankeddayandnightbyarmed

guards.Alldayhisquartersbustledwith thecomingsandgoingsof importantdignitaries.BaddhiyareceivedAnuruddhaasanhonoredguest.Anuruddhatoldhim.“Iwanttoleavehomeandbecomeabhikkhuunderthe

Buddha’sguidance,butIcannot,andyouarethereasonwhy.”Baddhiyalaughed,“Whatdoyoumean?HowhaveIeverpreventedyoufrom

becomingabhikkhu?Why,IwoulddoanythingIcouldtohelpyoufulfillyourwish.”Anuruddha explained his predicament. He concluded by saying, “You have

justsaidyouwoulddoanythingyoucouldtohelpmebecomeabhikkhu.Buttheonlywayisforyoutobecomeabhikkhuyourself.”Baddhiyafeltcaught.Itwasn’tthathedidnotalsofeeldrawntotheBuddha

and the Path of Awakening. In fact, he had secretly intended to become abhikkhuatalaterdate,thoughcertainlynotatpresent.Hesaid,“Insevenmoreyears,Iwillbecomeabhikkhu.Waituntilthen.”“Sevenyearsistoolongtowait.WhoknowsifIwillevenbealivethen?”Baddhiya laughed. “Whatareyou sopessimistic about?Butverywell,give

methreeyears,andIwillbecomeabhikkhu.”“Eventhreeyearsistoolong.”“Verywell,sevenmonths.Ineedtosettleallmyhouseholdarrangementsand

handovermygoverningduties.”“WhyshouldoneabouttoabandonhometofollowtheWayrequiresomuch

time tosettlehisaffairs?Abhikkhufreely leavesallbehind inorder to followthepathoffreedomandliberation.Ifyoutaketoolong,youmightchangeyourmind.”“Alright,alright,myfriend.GivemesevendaysandIwilljoinyou.”Ecstatic,Anuruddhawenthome to informhismother.Shehadnotdreamed

that Governor Baddhiya would so easily abandon his prestigious position.Suddenlyshesensedthepowerofthepathofliberationandshefeltbetteraboutlettinghersonleavehome.Anuruddha persuaded a number of other friends to join him. They were

Bhagu,Kimbila,Devadatta,andAnanda.Theywereallprincesoftheimperialclan.On the appointed day, they gathered atDevadatta’s house and set off insearch of the Buddha. They were all of age except Ananda who was stilleighteen.ButAnanda had received his father’s permission to follow his elderbrother, Devadatta. The six princes traveled by carriage until they reached asmall town close to the Kosala border. They had heard that the Buddha was

stayingnearAnupiya.Anuruddhasuggested theyget ridof their jewelsandornamentsbefore they

crossed the border. They all removed their necklaces, rings, and bangles andwrappedtheminacloak.Theyagreedtofindsomepoorpersontogivethemto.They noticed a tiny barber shop by the side of the road which was run by ayoung man about their own age. He was an attractive fellow but shabbilydressed.Anuruddhaenteredhisshopandaskedhimhisname.Theyoungbarberreplied,“Upali.”AnuruddhaaskedUpaliifhecoulddirectthemacrosstheborder.Upaligladly

led them there himself. Before they left him, they handed him the cloakcontaining the precious jewels and ornaments. Anuruddha said, “Upali, weintendtofollowtheBuddhaandliveasbhikkhus.Wehavenomoreuseofthesejewels.Wewouldliketogivethemtoyou.Withthese,youwillhaveenoughtoliveinleisuretherestofyourdays.”TheprincesbidUpalifarewellandcrossedtheborder.Whentheyoungbarber

openedupthecloak,theglintofgemsandgolddazzledhiseyes.Hebelongedtothelowestcasteinsociety.Nooneinhisfamilyhadeverownedsomuchasanounceofgoldorevenasinglering.Nowhehadanentirecloakfulofpreciousgems. But instead of being happy, he was suddenly seized with panic. Heclasped the bundle tightly in his arms. All his former feelings of well-beingdisappeared. He knew there were many people who would kill to get at thecontentsofthecloak.Upali reflected. The young, noblemen who had enjoyed great wealth and

powerweregivingitallupinordertobecomemonks.Nodoubttheyhadcometoseethedangersandburdensthatwealthandfamecanbring.Suddenly,hetoowantedtocastthebundleasideandfollowtheprincesinpursuitoftruepeace,joy, and liberation. Without a moment’s hesitation, he hung the bundle on anearbybranchforthefirstpasserbytoclaim,andthenhetoocrossedtheborder.Beforelong,hecaughtupwiththeyoungnobles.SurprisedtoseeUpalirunningafter them,Devadattaasked,“Upali,whyare

yourunningafterus?Where’sthebundleofgemswegaveyou?”Upalicaughthisbreathandexplainedhowhehadtiedthebundletoatreeto

beclaimedbythefirstpasserby.Hesaidhedidn’tfeelateasewithsuchrichesand wanted to join them in becoming a bhikkhu under the guidance of theBuddha.Devadattalaughed.“Youwanttobecomeabhikkhu?Butyou’rea—”AnuruddhacutDevadattaoff,“Wonderful!Wonderful!Wewouldbepleased

ifyouwouldjoinus.TheBuddhateachesthatthesanghaislikeagreatseaandthebhikkhusarelikemanyriversthatflowintothatseabecomingonewithit.Thoughwemaybebornintodifferentcastes,oncewejointhesangha,weareallbrotherswithnodistinctionsdividingus.”Baddhiya extended his hand to shakeUpali’s.He introduced himself as the

former governor of the north provinces of Sakya. He introduced the otherprincestoUpaliwhoboweddeeplytoeachone.Togetherthesevenyoungmencontinuedontheirway.TheyreachedAnupiyathenextdayandweretoldthattheBuddhawasstaying

inaforesttwomilesnortheastofthecity.Theymadetheirwaytotheforestandthere met the Buddha. Baddhiya spoke on behalf of the group. The Buddhanoddedhisacceptanceoftheirrequesttobeordained.Baddhiyaalsosaid,“WewouldliketoaskthatUpalibeordainedfirst.WewillthenbowtoUpaliasourelder brother in the Dharma, releasing any vestiges of false pride anddiscriminationthatmayremaininus.”TheBuddhaordainedUpalifirst.BecauseAnandawasonlyeighteenhetook

thevowsofanovicetoprepareforfullordinationwhenhereachedtwentyyearsof age.Anandawas now the youngestmember of the sangha next toRahula.RahulawasdelightedtoseeAnanda.Threedaysaftertheirordination,theydepartedwiththeBuddhaandtheother

bhikkhusandheadedtowardsVesali,wheretheyrestedthreedaysinMahavanaPark.After that, it took them ten days to reach Bamboo ForestMonastery inRajagaha.Venerables Kassapa, Moggallana, and Kondanna were happy to see the

Buddhaagain,aswereallsixhundredbhikkhuslivingatBambooForest.KingBimbisaralostnotimeinpayingtheBuddhaavisitassoonashelearnedofhisarrival. The atmosphere at Bamboo Forest was happy and warm. The rainyseasonwasfastapproachingandVenerablesKondannaandKassapawerewellprepared. This was the third rainy season since the Buddha’s Awakening. HespentthefirstattheDeerParkandthesecondatBambooForest.BeforeBaddhiyaacceptedthegovernor’spost,hehadwholeheartedlystudied

spiritualmatters.Now,underVenerableKassapa’sguidanceatBambooForest,he devoted heart and mind to his practice, spending almost all his timemeditating. He preferred sleeping beneath the trees to sleeping in a hut. Onenight while sitting in meditation beneath a tree, he experienced a happinessgreater than any he had ever known. He exclaimed, “O, happiness! O,happiness!”

Another bhikkhu sitting nearby heardBaddhiya call out. The nextmorningthis same bhikkhu reported to the Buddha, “Lord, late last night while I wassittinginmeditation,IheardbhikkhuBaddhiyasuddenlycallout,‘O,happiness!0,happiness!’Itappearshemissesthewealthandfameheleftbehind.Ithoughtitbesttotellyou.”TheBuddhaonlynodded.Afterthenoonmeal,theBuddhagaveaDharmatalk.Whenhewasfinished,

heaskedbhikkhuBaddhiyatocomeforwardbeforethecommunity,whichalsoincludedmanylaydisciples.TheBuddhaaskedhim,“Baddhiya,latelastnightwhilesittinginmeditation,didyoucallout,‘O,happiness!0,happiness!’”Baddhiyajoinedhispalmsandanswered,“Teacher,lastnightIdidindeedcall

outthoseverywords.”“Canyoutelluswhy?”“Lord,when Iwas the governor, I lived a life of fame, power, andwealth.

EverywhereIwentIwasflankedbyfoursoldiersforprotection.Mypalacewasneverwithoutarmedguards,dayandnight.Evenso,therewasneveramomentIfeltsafe.Iwasalmostconstantlyfilledwithfearandanxiety.ButnowIcanwalkandsit alone in thedeep forest. Iknowno fearoranxiety. Instead I feelease,peace,andjoysuchasIneverfeltbefore.Teacher, livingthelifeofabhikkhubrings me such great happiness and contentment, I am no longer afraid ofanyoneoroflosinganything.Iamashappyasadeerlivingfreelyintheforest.Lastnightduringmymeditation,thisbecamesocleartomethatIexclaimed,‘0,happiness!O,happiness!’Please forgiveme for anydisturbance it causedyouandtheotherbhikkhus.”TheBuddhapraisedBaddhiyabeforetheentirecommunity.“Itiswonderful,

Baddhiya. You have made great strides on the path of self-contentment anddetachment.Thepeaceandjoyyoufeelisthepeaceandjoytowhicheventhegodsaspire.”During the rainy season retreat, the Buddha ordained many new bhikkhus,

includingatalentedyoungmannamedMahakassapa.Mahakassapawasthesonof the richestman inMagadha.His father’swealthwas exceeded only by thenational treasury. Mahakassapa was married to a woman from Vesali namedBhadraKapilani.Theyhadlivedashusbandandwifefortwelveyears,butbothlongedtofollowthespiritualpath.Earlyonemorning,Mahakassapaawokebeforehiswife.Suddenlyhenoticed

apoisonoussnakecreepingbesidehiswife’sarmthatwashangingoverthesideof thebed.Mahakassapadidnotdarebreathe for fearofstartling thesnake. It

slowly crept pastKapilani’s arm and out of the room.Mahakassapawoke hiswifeupand toldherwhathad just takenplace.Together they reflectedon theuncertaintyandtransiencyoflife.KapilaniurgedMahakassapatoseekateacherwithout delay in order to study the Way. Because he had heard about theBuddha,hewentatoncetoBambooForest.ThemomenthesawtheBuddha,heunderstood that theBuddhawashis true teacher.TheBuddhacouldeasily seethatMahakassapawasamanofraredepth,andheordainedhim.MahakassapatoldtheBuddhaofhiswife’slongingtobecomeanunandfollowtheWay,buttheBuddha answered that the timewas not yet ripe to admitwomen into thesanghaandthatshewouldneedtowaitalittlelonger.

ChapterThirty-Nine

WaitingforDaybreak

Threedaysaftertherainyseasonended,ayoungmannamedSudattapaidavisittotheBuddhatoaskifhewouldcometeachtheWayofAwakeninginKosala.Sudatta was an extremely wealthy merchant. He lived in the capital city,Savatthi,inthekingdomofKosalawhichwasruledbyKingPasenadi.Sudattawas known to his countrypeople as a philanthropist who always set aside agenerous portion of his income to share with orphans and the destitute. Hischaritableeffortsgavehimmuch satisfactionandhappiness.Hispeoplecalledhim “Anathapindika,” which means “the one who cares for the poor andabandoned.”Sudatta traveled frequently to Magadha to buy and sell goods. When in

Rajagaha,hestayedwithhiswife’selderbrother,whowasalsoamerchant.Hisbrother-in-lawalwaystreatedhimwiththegreatestaffection,assuringthateverydetailofhisstaywaspleasant.Hewasstayingwithhisbrother-in-lawattheendoftherainyseason.Unlikeusual,hisbrother-in-lawdidnotcatertomanyofhisneeds.Instead,he

busilydirectedfamilymembersandservantsinpreparationforsomegreatfeast.Sudattawassurprisedtoarriveandfindthehouseholdinthemidstofsomuchactivity.Heaskediftheywerepreparingtoholdaweddingordeathanniversaryobservance.Thebrother-in-lawanswered,“TomorrowIhave invited theBuddhaandhis

bhikkhusforameal.”Sudatta asked, with some surprise, “Doesn’t ‘Buddha’ mean ’one who is

awake?’”“That is right. The Buddha is an awakened person. He is an enlightened

master.Heiswondrousandradiant.Tomorrowyouwillhaveachancetomeetthiswonderfulperson.”He could not explainwhy, but just hearing the nameBuddha filled Sudatta

withhappinessandinspiration.Hesathisbrother-in-lawdownandaskedtohearmore about this enlightened teacher. The brother-in-law explained how afterwatchingtheserenebhikkhusbeginthecity,hehadgonetoheartheBuddhaat

Bamboo ForestMonastery.He had become one of theBuddha’s lay disciplesandhadevenbuiltanumberofthatchedhutsatthemonasteryasanoffering,inorder to protect the bhikkhus from the sun and rain. He had overseen thebuildingofsixtyhutsinasingleday.Perhaps, Sudatta marvelled, it was from a past life connection, but he felt

great loveandrespect for theBuddhawellwithinhisheart.HecouldnotwaituntilthefollowingnoontomeettheBuddha.Hespentarestlessnight,anxiouslywaiting for daybreak so that he could pay a morning visit to Bamboo ForestMonastery.Threetimeshearosefromhisbedtoseeifitwasdawnyet,buteachtime the sky was still dark. Unable to sleep anymore, he got up anyway. Hedressed,slipped intohisshoes,andwalkedout thedoor.Theairwascoldandmisty.HepassedthroughSivakaGateandmadehiswaytoBambooForest.Bythe time he arrived, the first rays of morning sunlight were shining on thebamboo leaves.Thoughhewantednothingmore than tomeet theBuddha, hefeltsomewhatnervous.Tocalmhimself,hewhispered,“Sudatta,donotworry.”Atthatverymoment,theBuddha,whowasdoingwalkingmeditation,passed

Sudatta.Hestoppedandsaidsoftly,“Sudatta.”Sudatta joinedhispalmsandbowedbefore theBuddha.Theywalked to the

Buddha’shut,andSudattaasked theBuddha ifhehadsleptwell.TheBuddhareplied he had. Sudatta told theBuddha how restless a night he had spent, soanxiouswashetocomeandmeettheBuddha.HeaskedtheBuddhatoteachhimtheWay.TheBuddhaspoketoSudattaaboutunderstandingandlove.Sudattawasfilledwithgreathappiness.HeprostratedbeforetheBuddhaand

askedtobecomealaydisciple.TheBuddhaacceptedhim.SudattaalsoinvitedtheBuddhaandallhisbhikkhustocomehaveameal thefollowingdayat thehomeofhisbrother-in-law.TheBuddhalaughedgently.“MybhikkhusandIhavealreadybeeninvitedto

eattheretoday.Thereisnoreasonweshouldexpecttoeattheretomorrow,too.”Sudattasaid,“Todaymybrother-in-lawwillhostyou.Tomorrowshallbemy

offering.IregretIdonothaveahouseofmyowninRajagaha.Ientreatyoutoacceptmyinvitation.”TheBuddhasmiledhisacceptance.Overjoyed,Sudattabowedagainandthen

quickly returned home to assist his brother-in-law with preparations for thatday’smealoffering.When Sudatta heard more of the Buddha’s teaching at his brother-in-law’s

home, his happiness knew no bounds. He accompanied the Buddha and thebhikkhus to the gate when the teaching was finished, and at once began to

prepare for the following day’s meal offering. His brother-in-law joined hisefforts with enthusiasm and even said, “Sudatta, you are still my guest.Whydon’tyouletmetakecareofallthepreparations.”ButSudattawouldnothearofit.Heinsistedontakingcareofalltheexpenses

himself,onlyagreeingtolet thefamilyhelpreadythehomeandcooksomeofthedishes.When Sudatta heardmore of the Buddha’s teaching the next day, his heart

opened like a flower. He knelt down and said, “Lord Buddha, the people ofKosalahavenotyethadanopportunitytowelcomeyouandyoursanghaandtolearntheWayofAwakening.PleaseconsidermyinvitationforyoutocometoKosala and spend a period of time. Please show compassion to the people ofKosala.”TheBuddhaagreedtodiscusstheideawithhisseniordisciples.Hepromised

togiveSudattaaresponsewithinafewdays.Afewdays laterSudattavisitedBambooForestMonasteryandreceived the

happynews that theBuddhahaddecided toaccepthis invitation.TheBuddhaasked him if there would be some suitable place near Savatthi where a largecommunityofbhikkhuscoulddwell.Sudattaassuredhimthathewouldfindaplace and would provide for all the sangha’s needs while they were there.Sudatta also suggested that the Buddha allowVenerable Sariputta to come toKosalawithhimfirstinordertoassistinpreparationsfortheBuddha’sarrival.The Buddha asked Sariputtawhether or not hewould like that, and Sariputtarepliedhewouldbehappytogo.AweeklaterSudattacametoBambooForestwherehemetSariputta.Theyset

offtogether,crossingtheGangaandtravelingtoVesali,wheretheyweremetbyAmbapali,andtheyrestedthenightinhermangogrove.Sariputtatoldherthatshe could expect theBuddha and a large number of bhikkhus to pass throughVesaliontheirwaytoKosalainanothersixmonths.Ambapalisaidshewouldbemost happy to offer them food and a place to sleep. She told Sariputta andSudatta that shewasmosthonored to receive themasguests.Shecommendedthe youngmerchant on hismany charitableworks and encouraged him in hiseffortstohavetheBuddhabringtheteachingtoKosala.AfterbiddingfarewelltoAmbapali,theyheadednorthwestalongthebanksof

the Aciravati River. Sudatta had never walked such distances before, havingalwaysuseda carriage in thepast.Everywhere they stopped,heannounced topeoplethattheBuddhaandhissanghawouldbetravelingthroughtheland,andheaskedthepeopletowelcomehim.

“TheBuddhaisanawakenedmaster.Preparetowelcomehimandhissanghawithjubilation.”Kosalawasalargeandprosperouskingdom,nolesspowerfulthanMagadha.

ItssouthernborderwasmarkedbytheGangaanditsnorthernborderbrushedthefeet of the Himalayas. Sudatta, or “Anathapindika,” was known to everyonewherevertheywent.Thepeopletrustedwhathetoldthem,andtheyall lookedforwardtomeetingtheBuddhaandhissangha.EverymorningwhenVenerableSariputtawentbegging,SudattaaccompaniedhimtospeaktoasmanypeopleashecouldabouttheBuddha.TheyreachedSavatthiafteramonth.SudattainvitedSariputtatohishomefor

amealandintroducedhimtohisparentsandwife.HeaskedSariputtatospeakabout the Dharma, after which his parents and wife asked to take the threerefugesandfiveprecepts.Sudatta’swifewasalovelyandgracefulwoman.HernamewasPunnalakkhana.Theyhad four children—threegirls andaboy.Thedaughters were named Subhadha Elder, Subhadha Younger, and Sumagadha.Theirson,theyoungestchild,wasnamedRala.Sariputtabeggedeverymorninginthecityandsleptintheforestbythebanks

of the river at night. Sudatta lost no time in searching for a place to host theBuddhaandthebhikkhus.

ChapterForty

CovertheLandinGold

OfalltheplacesSudattavisited,nonewasmorebeautifulandpeacefulthantheparkwhichbelongedtoPrinceJeta.Sudattafeltsurethatifhecouldacquirethispark it would serve as the perfect place from which the Buddha’s Way ofAwakeningcouldbespread toallcornersof thekingdom.Sudattawent toseePrince Jeta and found him entertaining a palace official. Sudatta respectfullygreetedthembothandthenexpresseddirectlyhishopethattheprincewouldsellhimthepark toprovideapracticecenterfor theBuddha.PrinceJetawasonlytwenty years old. The park had been a gift the previous year from his father,KingPasenadi.TheprincelookedatthepalaceofficialandthenatSudatta,andreplied,“Myroyalfathergavemethepark.Iamveryattachedtoit.Iwouldonlypartwithitifyouagreedtocovereverysquareinchofitingoldcoins.”PrinceJetawasspeakingin jest.Hecertainlywasn’tpreparedfor theyoung

merchant to take him seriously. But Sudatta responded, “Agreed, I will meetyourprice.TomorrowIwillhavethegoldbroughttothepark.”PrinceJetawasstartled.“ButIwasonlyjoking.Idonotwanttosellmypark.

Don’tbotherbringingthegold.”Sudattaansweredwithresolve,“HonorablePrince,youareamemberof the

royalfamily.Youmustcarryoutthewordsyouhavespoken.”Sudattalookedatthepalaceofficialdrinkingteaforsupport.“Isthatnotso,

YourExcellency?”The official nodded. He turned to the prince and said, “The merchant

Anathapindikaspeaksthetruth.Ifyouhadn’tactuallyquotedaprice,itwouldbedifferent.Butyoucannotwithdrawyouroffernow.”PrinceJetasubmitted,buthesecretlyhopedSudattawouldnotbeabletomeet

his price. Sudatta bowed and departed. Early the next morning, Sudatta sentgreatcartsofgoldcoinsandhadhisservantsspreaditovertheentirepark.Prince Jeta was astounded when he saw the great mounds of gold. He

understoodthatthishadbeennoordinarybusinessagreement.Heaskedhimselfwhyanyonewouldgivesomuchgoldforonepark?ThisBuddhaandhissanghamustbe trulyextraordinary for theyoungmerchant togo to such lengths.The

princeaskedSudatta to tellhimabout theBuddha.Sudatta’s eyes shoneashespoke about his Teacher, the Dharma, and the Sangha. He promised that hewouldbringVenerableSariputtatomeettheprincethefollowingday.PrinceJetafound himself moved by the things Sudatta told him about the Buddha. Helooked up to see that Sudatta’s men had already spread gold coins over twothirdsoftheforest.Justasafourthcartwasarriving,heheldouthishandandstoppedthem.HesaidtoSudatta,“Thatisenoughgold.Lettheremaininglandbemygift.I

wanttocontributetothisbeautifulprojectofyours.”Sudatta was pleased to hear this. When he brought Sariputta to meet the

prince, the princewas impressed by the bhikkhu’s peaceful bearing. Togetherthey went to visit the park, which Sudatta had decided to call “Jetavana,” or“JetaGrove,”inhonoroftheprince.SudattasuggestedtoSariputtathatheliveatJetavanatohelpdirectthebuildingofthemonastery.Hesaidhisfamilycouldbringfoodofferings toSariputtaeachday.TogetherSudatta,Sariputta,and theprincediscussedbuildinghuts,aDharmahall,ameditationhall,andbathrooms.Sudatta expressed a wish to build a three-tiered gate at the forest’s entrance.Sariputta contributed a numberof helpful suggestions regarding settingup themonastery, as hewasnowwell experienced in suchmatters.They selected anespecially cool and tranquil spot to build the Buddha’s thatched hut. Theyoversawthemakingofpathwaysandthediggingofwells.ThecitypeoplesoonheardhowSudattahadpavedtheforestingoldinorder

topurchaseitfromtheprince.Theylearnedthatamonasterywasbeingbuilttowelcome the Buddha and his sangha, whowould soon arrive fromMagadha.SariputtabegantogiveDharmatalksatJetavanaandthenumberofpeoplewhoattendedgrewdaily.ThoughnoneofthepeoplehadyetmettheBuddha,theyallfeltdrawntohisteaching.Fourmonths later themonasterywasnearlycompleted.Sariputta setoff for

RajagahainordertoleadtheBuddhaandthebhikkhusbacktoJetavana.Hemetthem in the streets ofVesali. Several hundred bhikkhus, clad in saffron robes,werebegging in the streets.He learned that theBuddhaand thebhikkhushadarrivedinVesalionlyafewdayspreviouslyandweredwellingnearbyatGreatForest. The Buddha asked about preparations in Savatthi, and Sariputtarecountedhowwellthingsweregoing.TheBuddhatoldSariputtathathehadleftKondannaandUruvelaKassapain

charge of the community at Bamboo Forest. Of the five hundred bhikkhuspresentlywiththeBuddhainVesali,twohundredwouldremaintopracticeinthe

vicinity.TheremainingthreehundredwouldaccompanyhimonthejourneytoKosala.TheBuddhatoldSariputtathatAmbapalihadinvitedtheentiresanghafor a meal offering the next day. The day after that they would depart forSavatthi.Ambapaliwashappyfor thechance tooffer theBuddhaandhisbhikkhusa

mealinhermangogrove.Sheonlyregrettedthatherson,Jivaka,wasunabletoattendbecauseofhismedicalstudies.AcuriousthinghappenedthedaybeforeshewastoservetheBuddhaandhisbhikkhusameal.OnherwayhomefromvisitingtheBuddha,hercarriagewasstoppedbyseveralprincesoftheLicchaviclan.TheywerethemostpowerfulandwealthiestlordsinVesaliandtraveledinhandsome, elegant carriages. They asked her where she was going, and shereplied she was on her way home to prepare to receive the Buddha and hisbhikkhus the following day. The young nobles suggested she forget about theBuddhaandinvitetheminstead.Theprinces said, “Inviteusandwewillpay for themealwithonehundred

thousand pieces of gold.” They were certain that hosting a monk could notpossiblybeasamusingorprofitableasentertainingthemselves.Ambapaliwas not interested. She replied, “It is clear you do not know the

Buddha or you would not speak in such a manner. I have already madearrangements to invite theBuddhaandhissangha.Even ifyouofferedme theentirecityofVesaliandallthelandsurroundingit,Iwouldrefuse.Nowifyouplease,letmepass.Ihavemuchtodotopreparefortomorrow.”Takenaback,theLicchavinoblesletherpass.LittledidAmbapaliknowthat

aftertheirencounterwithher,theydecidedtogoandseethisteacherwhowassohighlyrespectedbyAmbapali.TheylefttheircarriagesattheentrancetoGreatForestandwalkedin.The Buddha could tell that these young men possessed many seeds of

compassionandwisdom.He invited themtobeseatedandhe told themabouthisown lifeandsearch for theWay.He told themabout thepath toovercomesufferingandrealizeliberation.Heknewtheybelongedtothesamewarriorcastehehadbelongedtoandlookingatthem,hecouldseehimselfasayoungman.Hespoketothemwithwarmunderstanding.Their heartswere opened by theBuddha’swords. They felt they could see

themselves for thefirst time.Theyunderstood thatwealthandpowerwerenotenoughtobringthemtruehappiness.Theyknewtheyhadfoundapathfortheirlives. They all asked to be accepted as lay disciples. They also asked if theycouldoffertheBuddhaandhissanghaamealthenextday.

TheBuddhasaid,“WehavealreadybeeninvitedbyAmbapalifortomorrow.”Theyoungnoblessmiled,rememberingtheirencounterwithAmbapali.“Thenallowustoofferyouamealonthefollowingday.”TheBuddhasmiledhisacceptance.Ambapaliinvitedallherrelationsandfriendstothemangogrovethenextday.

SheinvitedtheLicchavinobles,aswell,toheartheBuddhaofferteaching.Thedayafter,theBuddhaandahundredbhikkhusateintheprinces’palace.

Theywereservedelegantandrefinedvegetariandishesthathadbeenpreparedwith theutmostskillandcare.Theprincesalsooffered thebhikkhus jackfruit,mangos,bananas,androse-applesfreshlypickedfromtheirownorchards.Whenthe meal was finished, the Buddha spoke about dependent co-arising and theNoble Eightfold Path.He touched everyone’s heartwith the teaching. Twelveyoungnoblesasked tobeordainedasbhikkhus.TheBuddhahappilyacceptedthem.TheyincludedOtthaddhaandSunakhatta,twoprinceswhowieldedgreatinfluenceintheLicchaviclan.When themeal and teachingwere completed, theLicchavi nobles entreated

theBuddhatocomedwellinVesalithefollowingyear.Theypromisedtobuildamonastery in Great Forest where several hundred bhikkhus could dwell. TheBuddhaacceptedtheirproposal.AmbapalivisitedtheBuddhaearlythenextmorning.Sheexpressedherdesire

tooffer themangogrove to theBuddhaandhis sangha.TheBuddhaacceptedhergift.Shortlyafterwards,theBuddha,Sariputta,andthreehundredbhikkhusheadednorthforSavatthi.

ChapterForty-One

HasAnyoneSeenMyMother?

The road to Savatthi was now familiar to Sariputta. Because he andAnathapindika had nourished people’s interest in the Buddha and the sangha,theyweregreetedwarmlywherevertheywent.Atnightsthebhikkhusrestedinthe cool forests along thebanksof theAciravatiRiver.They traveled in threegroups. The Buddha and Sariputta led the first group. The second groupwasheadedbyAssaji.ThethirdgroupwasundertheguidanceofMoggallana.Thebhikkhusmaintainedpeacefulserenityas theywalked.Sometimes localpeoplegatheredintheforestsoralongtheriverbankstolistentotheBuddha’steaching.ThedaytheyarrivedinSavatthi,theyweregreetedbySudattaandPrinceJeta

who took them to thenewmonastery.Seeinghowwellplanned Jetavanawas,theBuddhapraisedSudatta.SudattarespondedbysayingitwasallthankstotheideasandlaborofVenerableSariputtaandPrinceJeta.NoviceRahulawas now twelve years old.Thoughhe had been assigned to

studyunderSariputta’sguidance,Sariputtahadbeengoneforsixmonths,andsoMoggallanahad takenhisplace.At Jetavana,Rahulacould resumehis studieswithSariputta.PrinceJetaandSudattaarrangedareception immediatelyafter theBuddha’s

arrival.PrinceJetahadcometodeeplyadmiretheBuddhathroughhiscontactswithVenerableSariputta.They invitedall the localpeople tocome tohear theBuddhaspeakontheDharma.Manycame,includingPriceJeta’smother,QueenMallika,andhissixteen-year-oldsister,PrincessVajiri.AfterhearingabouttheBuddha for months, everyone was most anxious to see him in person. TheBuddhaspokeabouttheFourNobleTruthsandtheNobleEightfoldPath.AfterhearingtheDharmatalk, thequeenandprincessfelt theirheartsopen.

Theybothwanted tobecome laydisciples,butdidnotdare toask.Thequeenwanted tofirstseek theapprovalofherhusband,KingPasenadi.Shewassurethat in thenearfuture thekingwouldmeet theBuddhaandshareherfeelings.Pasenadi’s own sister,whowasKingBimbisara’swife, had already taken thethreerefugeswiththeBuddhathreeyearsbefore.Many important religious leaders in Savatthi also attended the Buddha’s

discourse that day. Most came out of curiosity rather than a desire to learnanything.But severalof them felt theirhearts suddenly illuminatedwhen theyheardtheBuddhaspeak.Otherssawinhimaworthyopponentwhochallengedtheirownbeliefs.EveryoneagreedthathispresenceinSavatthiwasasignificanteventinthespirituallifeofKosala.When the reception and Dharma talk were over, Sudatta respectfully knelt

beforetheBuddhaandsaid,“MyfamilyandI,togetherwithallourfriendsandrelations,offerJetavanamonasterytoyouandyoursangha.”TheBuddhasaid,“Sudatta,yourmeritisgreat.Thankstoyou,thesanghawill

be protected from sun and rain, wild animals, snakes, and mosquitoes. Thismonasterywill drawbhikkhus fromall four directions, nowand in the future.YouhavesupportedtheDharmawithallyourheart.IhopeyouwillcontinuetodevoteyourselftopracticingtheWay.”The next morning the Buddha and the bhikkhus went into the city to beg.

Sariputtadividedthebhikkhusintotwelvegroups,eachnumberingfifteen.Thepresenceofthesaffron-robedmonksfurtherarousedthepeople’sinterestinthenewJetavanaMonastery.Thepeopleadmiredthecalmandquietmannerofthebhikkhus.OnceaweektheBuddhagaveaDharmatalkatJetavana.Greatnumbersof

peopleattended.Thus,itwasnotlongbeforeKingPasenadiwaswellawareofthe impactof theBuddha’spresence.Hewas toobusywithpolitical affairs tovisit theBuddhahimself, but he listened tomanymembersof his court speakabout the new monastery and the bhikkhus from Magadha. During a familymeal, thekingbroughtup the subjectof theBuddha.QueenMallika informedhimofPrinceJeta’scontributionstothemonastery.Thekingaskedtheprincetotellhimabout theBuddhaand theprincerecountedallhehadseenandheard.Theprincesaidthat if thekinggrantedpermission,hewishedtobecomealaydiscipleoftheBuddha.KingPasenadihadahardtimebelievingthatamonkasyoungastheBuddha

could have achieved true enlightenment.According to the prince, theBuddhawas thirty-nine years old, the same age as the king. The king speculated thattherewasnowaytheBuddhacouldhaveattainedahigherstatethansuchelderlyspiritual teachers as Puruna Kassapa, Makkhali Gosala, Nigantha Nathaputta,and Sanjana Belatthiputta. Although the kingwould have liked to believe hisson,hehadhisdoubts.HedecidedthatwhenanoccasionarosehewouldgoandmeettheBuddhahimself.The rainy season was approaching and the Buddha decided to spend it at

Jetavana. Thanks to the experience gained during previous rainy seasons atBamboo Forest, theBuddha’s senior disciples organized the retreatwith ease.Sixtynewbhikkhus joined thecommunity inSavatthi.Sudattaalso introducedmany friends who became lay disciples and enthusiastically supported theactivitiesofthemonastery.Oneafternoon,theBuddhareceivedayoungmanwhosefacewaslinedwith

griefandmisery.TheBuddhalearnedthatthemanhadrecentlylosthisonlysonand for several days had stood in the cemetery cryingout loud, “My son,myson,wherehaveyougone?”Themanwasunabletoeat,drink,orsleep.TheBuddhatoldhim,“Inlovethereissuffering.”Themanobjected,“Youarewrong.Lovedoesn’tcausesuffering.Lovebrings

onlyhappinessandjoy.”ThebereavedmanabruptlyleftbeforetheBuddhacouldexplainwhathehad

meant.Themanwanderedaimlesslyaboutuntilhestoppedtochatwithagroupofmengamblinginthestreet.HetoldthemofhisencounterwiththeBuddha.ThemenagreedwithhimthattheBuddhawasmistaken.“Howcanlovecausesuffering?Lovebringsonlyhappinessandjoy!You’re

right.ThatmonkGautamawaswrong.”Before long, news of this story spread throughout Savatthi and became a

subjectforheateddebate.ManyspiritualleaderscontendedthattheBuddhawaswrong about love. This matter reached the ears of King Pasenadi and thateveningduringthefamilymeal,hesaidtothequeen,“Themonkthepeoplecall‘Buddha’maynotbeasgreatateacherasthepeopleseemtothinkheis.”The queen asked, “Whatmakes you say that?Has someone said something

badaboutTeacherGautama?”“Thismorning,IheardsomepalaceofficialsdiscussingGautama.Theysaid

thataccordingtohim,themoreyoulovethemoreyousuffer.”Thequeensaid,“IfGautamasaidthat,itisundoubtedlytrue.”Thekingretortedimpatiently,“Youshouldn’tspeaklikethat.Examinethings

foryourself.Don’tbelikesomesmallchildwhobelieveseverythingtheteachersays.”Thequeensaidnomore.SheknewthatthekinghadnotyetmettheBuddha.

Thenextmorningsheaskedaclosefriend,thebrahmanNalijangha,tovisittheBuddha and ask himwhether or not he had said that love was the source ofsuffering, and ifhehad toexplainwhy.Sheaskedher friend tonotecarefullyeverythingtheBuddhasaidandreportbacktoher.NalijanghawenttoseetheBuddhaandaskedhimthequeen’squestion.The

Buddharesponded,“RecentlyIheardthatawomaninSavatthilosthermother.She was so grief-stricken that she lost her mind and has been wandering thestreets asking everyone, ‘Have you seen my mother? Have you seen mymother?’ I alsoheardabout twoyoung loverswhocommitted suicide togetherbecause the girl’s parentswere forcing her tomarry someone else. These twostoriesalonedemonstratethatlovecancausesuffering.”Nalijangha repeated the Buddha’s words to Queen Mallika. One day soon

after thatshecaught theking inamomentof leisure,andsheaskedhim,“Myhusband,doyounotloveandcherishPrincessVajiri?”“IndeedIdo,”answeredtheking,surprisedbythequestion.“Ifsomemisfortunebefellher,wouldyousuffer?”The king was startled. Suddenly he saw clearly that the seeds of suffering

existed within love. His sense of well-being was replaced with worry. TheBuddha’s words contained a cruel truth which greatly disturbed the king. Hesaid,“IwillgovisitthismonkGautamaassoonasIhaveachance.”The queen was happy for she was confident that once the king met the

Buddha,hewouldunderstandhowextraordinarytheBuddha’steachingwas.

ChapterForty-Two

LoveIsUnderstanding

King Pasenadi came all alone to visit the Buddha, unaccompanied by even aguard.Helefthiscarriageanddriveratthemonasterygate.Hewasgreetedbythe Buddha in front of the Buddha’s thatched hut. After exchanging formalgreetings,thekingspoketotheBuddhamostfrankly,“TeacherGautama,peoplepraise you as the Buddha, one who has attained perfect enlightenment. But Ihave been asking myself how could one as young as yourself have attainedenlightenment. Even the great masters such as Purana Kassapa, MakkhaliGosala,NiganthaNathaputta,andSanjayaBelatthiputta,whoarealladvancedinyears, do not claim to have attained total enlightenment. Not even PakudhaKaccayanaandAjitaKesakambali.Doyouknowofthesemasters?”TheBuddharesponded,“Yourmajesty,Ihaveheardofallthosemastersand

have met a number of them. Spiritual realization does not depend on age.Months and years do not guarantee the presence of enlightenment. There aresomethingswhichshouldneverbedisdained—ayoungprince,asmallsnake,asparkof fire,andayoungmonk.Aprincemaybeyoungbuthepossesses thecharacteristicsanddestinyofaking.Asmallpoisonoussnakecankillagrownmaninaninstant.Onesparkoffirecancauseanentireforestoralargecitytoburntoash.Andayoungmonkcanattaintotalenlightenment!Yourmajesty,awisepersonneverdisdainsayoungprince,asmall snake,asparkof fire,orayoungmonk.”King Pasenadi looked at the Buddha. He was impressed. The Buddha had

spokeninacalmandquietvoiceandwhathehadsaidwasatoncesimpleandprofound.Theking felthecould trust theBuddha.He thenasked thequestionthatwasburningwithinhim.“TeacherGautama, therearepeoplewhosayyouadvisepeoplenot to love.

Theysayyouhavesaidthatthemoreapersonloves,themorehewillsufferanddespair.Icanseesometruthinthatstatement,butIamunabletofindpeacewithit.Without love, life would seem empty of meaning. Please help me resolvethis.”TheBuddhalookedatthekingwarmly.“Yourmajesty,yourquestionisavery

goodone,andmanypeoplecanbenefit fromit.Therearemanykindsof love.Weshouldexaminecloselythenatureofeachkindoflove.Lifehasagreatneedof thepresenceof love,butnot the sort of love that isbasedon lust, passion,attachment,discrimination,andprejudice.Majesty,thereisanotherkindoflove,sorelyneeded,whichconsistsoflovingkindnessandcompassion,ormaitriandkaruna.“Usuallywhenpeople speakof love they are referringonly to the love that

exists between parents and children, husbands andwives, familymembers, orthemembersofone’scasteorcountry.Becausethenatureofsuchlovedependson the concepts of ‘me’ and ‘mine’, it remains entangled in attachment anddiscrimination. People want only to love their parents, spouse, children,grandchildren, theirownrelativesandcountrymen.Because theyarecaught inattachment, theyworryabout accidents that couldbefall their lovedones evenbeforesuchthingsactuallytakeplace.Whensuchaccidentsdooccur,theysufferterribly.Love that isbasedondiscriminationbreedsprejudice.Peoplebecomeindifferentorevenhostiletothoseoutsidetheirowncircleoflove.Attachmentanddiscriminationaresourcesofsufferingforourselvesandothers.Majesty,theloveforwhichallbeingstrulyhungerislovingkindnessandcompassion.Maitriisthelovethathasthecapacitytobringhappinesstoanother.Karunaisthelovewhichhasthecapacitytoremoveanother’ssuffering.Maitriandkarunadonotdemandanythinginreturn.Lovingkindnessandcompassionarenot limitedtoone’sparents,spouse,children,relatives,castemembers,andcountrymen.Theyextend to all people and all beings. In maitri and karuna there is nodiscrimination,no‘mine’or‘notmine.’Andbecausethereisnodiscrimination,there is no attachment.Maitri and karuna bring happiness and ease suffering.Theydonotcausesufferinganddespair.Withoutthem,lifewouldbeemptyofmeaning,asyousaid.With lovingkindnessandcompassion, life is filledwithpeace,joy,andcontentment.Majesty,youaretherulerofanentirecountry.Allyourpeoplewouldbenefitbyyourpracticeoflovingkindnessandcompassion.”Theking bent his head in thought.He lookedup and asked theBuddha, “I

haveafamilytocareforandacountrytorule.IfIdon’tlovemyownfamilyandpeople,howcanIcareforthem?Pleasehelpclarifythisforme.”“Naturally,youshould loveyourownfamilyandpeople.Butyour lovecan

also extend beyond your own family and people. You love and care for theprinceandprincess,butthatdoesn’tpreventyoufromlovingandcaringfortheotheryoungpeopleinthekingdom.Ifyoucanloveall theyoungpeople,yournowlimitedlovewillbecomeanallembracinglove,andalltheyoungpeopleof

thekingdomwillbeasyourchildren.Thatiswhatismeantbyhavingaheartofcompassion. It is not just some ideal. It is something which can actually berealized, especially by someone like you who has so many means at hisdisposal.”“Butwhatabouttheyoungpeopleofotherkingdoms?”“Nothing prevents you from loving the young people of other kingdoms as

your sons and daughters, even though they do not dwell under your rule. Justbecauseonelovesone’sownpeopleisnoreasonnottolovethepeoplesofotherkingdoms.”“But how can I show my love for them when they are not under my

jurisdiction?”TheBuddha looked at the king. “The prosperity and security of one nation

should not depend on the poverty and insecurity of other nations. Majesty,lasting peace and prosperity are only possiblewhen nations join together in acommon commitment to seek the welfare of all. If you truly want Kosala toenjoypeace and to prevent the youngmenof your kingdom from losing theirliveson thebattlefield,youmusthelpotherkingdomsfindpeace.Foreignandeconomic policies must follow the way of compassion for true peace to bepossible.Atthesametimeasyouloveandcareforyourownkingdom,youcanlove and care for other kingdoms such asMagadha,Kasi,Videha, Sakya, andKoliya.“Majesty, last year I visited my family in the kingdom of Sakya. I rested

severaldays inArannakutilaat the footof theHimalayas.There I spentmuchtimereflectingonapoliticsbasedonnonviolence.Isawthatnationscanindeedenjoy peace and securitywithout having to resort to violentmeasures such asimprisonment and execution. I spoke of these things with my father, KingSuddhodana.NowItakethisopportunitytosharethesesameideaswithyou.Arulerwhonourisheshiscompassiondoesnotneedtodependonviolentmeans.”The king exclaimed, “Wondrous! Truly wondrous! Your words are most

inspiring!Youtrulyaretheenlightenedone!Ipromisetoreflectonallyouhavesaidtoday.Iwillpenetrateyourwords,whichcontainsomuchwisdom.Butfornow, please allowme to ask onemore simple question.Ordinarily, love doescontain elements of discrimination, desire, and attachment. According to you,thatkindoflovecreatesworry,suffering,anddespair.Howcanonelovewithoutdesireandattachment?HowcanIavoidcreatingworryandsufferingintheloveIholdformyownchildren?”The Buddha replied, “We need to look at the nature of our love. Our love

shouldbringpeaceandhappinesstotheoneswelove.Ifourloveisbasedonaselfish desire to possess others, we will not be able to bring them peace andhappiness.Onthecontrary,ourlovewillmakethemfeeltrapped.Suchaloveisnomorethanaprison.Ifthepersonsweloveareunabletobehappybecauseofourlove,theywillfindawaytofreethemselves.Theywillnotaccepttheprisonofourlove.Graduallythelovebetweenuswillturntoangerandhatred.“Majesty,didyouhearofthetragedythattookplacetendaysagoinSavatthi

becauseofselfishlove?Amotherfeltshehadbeenabandonedbyhersonwhenhefellinloveandmarried.Ratherthanfeelingasifshehadgainedadaughter,sheonlyfeltthatshehadlostherson,andshefeltbetrayedbyhim.Becauseofthat,her love turned tohatred,andsheputpoison in theyoungcouple’s food,killingthemboth.“Majesty!AccordingtotheWayofEnlightenment,lovecannotexistwithout

understanding. Love is Understanding. If you cannot understand, you cannotlove.Husbandsandwiveswhodonotunderstandeachothercannot loveeachother.Brothersand sisterswhodonotunderstandeachothercannot loveeachother.Parentsandchildrenwhodonotunderstandeachothercannot loveeachother. If youwant your lovedones to be happy, youmust learn to understandtheirsufferingsandtheiraspirations.Whenyouunderstand,youwillknowhowtorelievetheirsufferingsandhowtohelpthemfulfilltheiraspirations.Thatistrue love. Ifyouonlywantyour lovedones to followyourownideasandyouremainignorantoftheirneeds,itisnottrulylove.Itisonlyadesiretopossessanotherandattempttofulfillyourownneeds,whichcannotbefulfilledinthatway.“Majesty!The people ofKosala have sufferings and aspirations. If you can

understandtheirsufferingsandaspirations,youwillbeabletotrulylovethem.Alltheofficialsinyourcourthavesufferingsandaspirations.Understandthosesufferings and aspirations, and you will know how to bring them happiness.Thankstothat, theywillremainloyal toyouall their lives.Thequeen,prince,and princess have their own sufferings and aspirations. If you can understandthosesufferingsandaspirations,youwillbeabletobringthemhappiness.Whenevery person enjoys happiness, peace, and joy, you yourself will knowhappiness,peace,andjoy.ThatisthemeaningofloveaccordingtotheWayofAwakening.”King Pasenadi was deeply moved. No other spiritual teacher or brahmana

priest had ever opened the door to his heart and allowed him to understandthings so deeply. The presence of this teacher, he thought to himself, was of

great value to his country. He wanted to be the Buddha’s student. After amoment of silence, he looked up at the Buddha and said, “I thank you forsheddingsomuchlightonthesemattersforme.Butthereremainsonethingthatstill bothers me. You said that love based on desire and attachment createssuffering and despair, while love based on compassion brings only peace andhappiness. But while I see that love based on the way of compassion is notselfish or self-serving, it still can bring pain and suffering. I lovemy people.When they suffer from somenatural disaster like a typhoonor flood, I suffer,too.Iamsureit is thesameforyou.Surelyyousufferwhenyouseesomeonewhoissickordying.”“Your question is very good. Thanks to this question, you will be able to

understandmoredeeplythenatureofcompassion.Firstofall,youshouldknowthatthesufferingcausedbyalovebasedondesireandattachmentisathousandtimesgreaterthanthesufferingthatresultsfromcompassion.It isnecessarytodistinguish between the two kinds of suffering—onewhich is entirely uselessandservesonlytodisturbourmindsandbodiesandtheotherwhichnourishescaring and responsibility. Love based on compassion can provide the energyneeded to respond to the suffering of others. Love based on attachment anddesireonlycreatesanxietyandmoresuffering.Compassionprovidesfuelforthemost helpful actions and service. Great King! Compassion is most necessary.Pain that results from compassion can be a helpful pain. If you cannot feelanotherperson’spain,youarenottrulyhuman.“Compassionisthefruitofunderstanding.PracticingtheWayofAwarenessis

to realize the true face of life. That true face is impermanence. Everything isimpermanentandwithout a separate self.Everythingmustonedaypassaway.One day your own body will pass away. When a person sees into theimpermanentnatureofallthings,hiswayoflookingbecomescalmandserene.Thepresenceofimpermanencedoesnotdisturbhisheartandmind.Andthusthefeelings of pain that result fromcompassiondonot carry the bitter andheavynature that other kinds of suffering do. On the contrary, compassion gives aperson greater strength.GreatKing! Today you have heard some of the basictenetsof theWayofLiberation.Onanotherday,Iwouldliketosharemoreoftheteachingswithyou.”KingPasenadi’sheartwasfilledwithgratitude.Hestoodupandbowedtothe

Buddha. He knew that one day soon he would ask to be accepted as a laydiscipleoftheBuddha.HeknewthatQueenMallika,PrinceJeta,andPrincessVajirialreadyfeltaspecialbondwiththeBuddha.Hewantedtheentirefamily

toreceivetherefugestogether.Heknewthathisyoungersister,Kosaladevi,andherhusband,KingBimbisara,hadalreadyreceivedthem.Thatevening,QueenMallikaandPrincessVajirinoticedamarkeddifference

intheking.Heseemedunusuallycalmandcontent.TheyknewitwastheresultofhisencounterwiththeBuddha.Theywantedverymuchtoaskthekingabouthismeetingwith theBuddha, but they knew that they shouldwait and let thekingtellthemaboutitinhisowntime.

ChapterForty-Three

Everyone’sTearsAreSalty

KingPasenadi’svisittoJetavanastirredinterestamongthepeopleandaddedtothestatureoftheBuddha’ssangha.PalaceofficialsnoticedhowKingPasenadididnotmissasingleweeklyDharmatalk,andmanyofthembegantojoinhim.SomedidsooutofadmirationfortheBuddha’steaching,whileotherswentonlyin hopes of pleasing the king. The number of intellectuals and young peoplevisiting Jetavanaalsomounteddaily.During the threemonthsof retreat,morethanahundredfiftyyoungmenwereordainedbySariputta.Religiousleadersofothersectsthathadlongenjoyedtheking’spatronagebegantofeelthreatened,and some of them began to regard Jetavana Monastery with less thansympatheticeyes.Theretreatseasonconcludedwithalargeserviceatwhichtheking offered new robes to every bhikkhu and distributed food and other basicnecessitiestopoorfamilies.Atthisceremony,thekingandhisfamilyformallytookthethreerefuges.After the retreat, the Buddha and other bhikkhus traveled to neighboring

regionsinordertospreadtheDharmatomoreandmorepeople.Oneday,astheBuddhaandbhikkhuswerebegginginavillagenearthebanksoftheGanga,theBuddhaspottedamancarryingnightsoil.ThemanwasanuntouchablenamedSunita.Sunitahadheardabout theBuddhaandbhikkhus,but thiswasthefirsttime he had ever seen them.Hewas alarmed, knowing how dirty his clotheswereandhowfoulhesmelledfromcarryingnightsoil.Hequicklymovedoffthepath andmade hisway down to the river.But theBuddhawas determined tosharetheWaywithSunita.WhenSunitaveeredfromthepath, theBuddhadidthe same. Understanding the Buddha’s intent, Sariputta and Meghiya, theBuddha’sattendantatthetime,followedhim.Therowsofotherbhikkhuscametoahaltandtheyquietlywatched.Sunitawaspanic-stricken.Hehastilyput thebuckets of nightsoil downand

lookedforaplacetohide.Abovehimstoodthebhikkhusintheirsaffronrobes,whilebeforehimapproachedtheBuddhaandtwootherbhikkhus.Notknowingwhatelsetodo,Sunitawadeduptohiskneesinwaterandstoodwithhispalmsjoined.

Curiousvillagerscameoutoftheirhomesandlinedtheshoretowatchwhatwashappening.Sunitahadveeredoffthepathbecausehewasafraidhewouldpollutethebhikkhus.HecouldnothaveguessedtheBuddhawouldfollowhim.Sunitaknewthatthesanghaincludedmanymenfromnoblecastes.Hewassurethat polluting a bhikkhu was an unforgivable act. He hoped the Buddha andbhikkhuswouldleavehimandreturntotheroad.ButtheBuddhadidnotleave.Hewalkedrightuptothewater’sedgeandsaid,“Myfriend,pleasecomeclosersowemaytalk.”Sunita,hispalmsstilljoined,protested,“Lord,Idon’tdare!”“Whynot?”askedtheBuddha.“Iamanuntouchable.Idon’twanttopolluteyouandyourmonks.”TheBuddhareplied,“Onourpath,wenolongerdistinguishbetweencastes.

Youareahumanbeingliketherestofus.Wearenotafraidwewillbepolluted.Onlygreed,hatred,anddelusioncanpolluteus.Apersonaspleasantasyourselfbringsusnothingbuthappiness.Whatisyourname?”“Lord,mynameisSunita.”

Sunitaprotested,“Lord,Idonotdarecomecloser.Iamanuntouchable.”

“Sunita,wouldyouliketobecomeabhikkhuliketherestofus?”“Icouldn’t!”“Whynot?”“I’manuntouchable!”“Sunita,Ihavealreadyexplainedthatonourpaththereisnocaste.IntheWay

ofAwakening, casteno longer exists. It is like theGanga,Yamuno,Aciravati,Sarabhu,Mahi,andRohinirivers.Oncetheyemptyintothesea,theynolongerretain their separate identities. A person who leaves home to follow theWayleavescastebehindwhetherhewasbornabrahman,ksatriya,vaisya,sudra,oruntouchable.Sunita,ifyoulike,youcanbecomeabhikkhuliketherestofus.”

Sunita could hardly believe his ears.He placed his joined palms before hisforeheadandsaid,“Noonehaseverspokensokindlytomebefore.Thisisthehappiestdayofmylife.Ifyouacceptmeasyourdisciple,Ivowtodevoteallmybeingtopracticingyourteaching.”TheBuddhahandedhisbowltoMeghiyaandreachedhishandouttoSunita.

Hesaid,“Sariputta!HelpmebatheSunita.Wewillordainhimabhikkhurighthereonthebankoftheriver.”VenerableSariputtasmiled.Heplacedhisownbowlonthegroundandcame

forward to assist the Buddha. Sunita felt awkward and uncomfortable asSariputta and theBuddha scrubbed him clean, but he didn’t dare protest. TheBuddhaaskedMeghiyatogoupandaskAnandaforanextrarobe.AfterSunitawas ordained, the Buddha assigned him to Sariputta’s care. Sariputta led himbacktoJetavanawhiletheBuddhaandtherestofthebhikkhuscalmlycontinuedtheirbegging.Thelocalpeoplehadwitnessedall this takeplace.Newsquicklyspreadthat

theBuddha had accepted an untouchable into his sangha. This caused a furoramong higher castes in the capital. Never in the history of Kosala had anuntouchable been accepted into a spiritual community. Many condemned theBuddhaforviolatingsacred tradition.Otherswentsofaras tosuggest that theBuddha was plotting to overthrow the existing order and wreak havoc in thecountry.The echoes of all these accusations reached the monastery through lay

disciplesaswellasfrombhikkhuswhoheardpeoplesayingsuch things in thecity.SeniordisciplesSariputta,Mahakassapa,Mahamoggallana,andAnuruddhamettodiscussthepeople’sreactionswiththeBuddha.The Buddha said, “Accepting untouchables into the sangha was simply a

question of time. Our way is a way of equality. We do not recognize caste.Though we may encounter difficulties over Sunita’s ordination now, we willhaveopenedadoorforthefirsttimeinhistorythatfuturegenerationswillthankusfor.Wemusthavecourage.”Moggallanasaid,“Wedonotlackcourageorendurance.Buthowcanwehelp

reduce the hostility of public opinion to make it easier for the bhikkhus topractice?”Sariputtasaid,“Theimportantthingistoremaintrustingofourpractice.Iwill

strive to assist Sunita inmakingprogress on the path.His successwill be thestrongestargumentinourfavor.Wecanalsoseekwaystoexplainourbeliefinequalitytothepeople.Whatdoyouthink,Master?”

TheBuddhaplacedhishandonSariputta’s shoulder. “Youhave just spokenmyownthoughts,”hesaid.Before long, the uproar over Sunita’s ordination reached the ears of King

Pasenadi.Agroupofreligiousleadersrequestedaprivateaudiencewithhimandexpressed their grave concerns over the matter. Their convincing argumentsdisturbed theking,andalthoughhewasadevoted followerof theBuddha,hepromisedtheleadersthathewouldlookintothematter.SomedayslaterhepaidavisittoJetavana.Heclimbeddown fromhis carriageandwalked into themonasterygrounds

alone. Bhikkhus passed him on the path beneath the cool shade of trees. ThekingfollowedthepaththatledtotheBuddha’shut.Hebowedtoeachbhikkhuhe passed. As always, the serene and composed manner of the bhikkhusreinforcedhisfaithintheBuddha.Halfwaytothehut,heencounteredabhikkhusitting on a large rock beneath a great pine tree teaching a small group ofbhikkhusandlaydisciples.Itwasamostappealingsight.Thebhikkhuofferingthe teaching looked less than fortyyearsold,yethis face radiatedgreatpeaceandwisdom.Hislistenerswereclearlyabsorbedbywhathehadtosay.Thekingpausedtolistenandwasmovedbywhatheheard.Butsuddenlyherememberedthepurposeofhisvisit,andhecontinuedonhisway.Hehopedtoreturnlatertolistentothebhikkhu’steaching.The Buddha welcomed the king outside his hut, inviting him to sit on a

bamboochair.Aftertheyexchangedformalgreetings,thekingaskedtheBuddhawho the bhikkhu sitting on the rock was. The Buddha smiled and answered,“That is Bhikkhu Sunita. He was once an untouchable who carried nightsoil.Whatdoyouthinkofhisteaching?”Theking felt embarrassed.Thebhikkhuwith so radiantabearingwasnone

other than thenightsoilcarrierSunita!Hewouldneverhaveguessedsuchwaspossible.Beforeheknewhowtorespond,theBuddhasaid,“BhikkhuSunitahasdevotedhimselfwholeheartedly tohis practice from thedayof his ordination.Heisamanofgreatsincerity,intelligence,andresolve.Thoughhewasordainedonly threemonthsago,hehasalreadyearneda reputation forgreatvirtueandpurityofheart.Wouldyoulike tomeethimandmakeanofferingto thismostworthybhikkhu?”Thekingrepliedwithfrankness,“IwouldindeedliketomeetBhikkhuSunita

andmake an offering to him.Master, your teaching is deep andwondrous! Ihavenevermetanyotherspiritual teacherwithsoopenaheartandmind.Idonot think there is a person, animal, or plant that does not benefit from the

presenceofyourunderstanding.ImusttellyouthatIcameheretodaywiththeintentionofaskinghowyoucouldacceptanuntouchableintoyoursangha.ButIhave seen, heard, and understood why. I no longer dare ask such a question.Instead,allowmetoprostratemyselfbeforeyou.”Thekingstoodupintendingtoprostratehimself,buttheBuddhastoodup,as

well,andtooktheking’shand.Heaskedthekingtobeseatedagain.Whentheywerebothseated,theBuddhalookedatthekingandsaid,“Majesty,intheWayofLiberation,thereisnocaste.Totheeyesofanenlightenedperson,allpeopleareequal.Everyperson’sbloodisred.Everyperson’stearsaresalty.Weareallhumanbeings.Wemustfindawayforallpeopletobeabletorealizetheirfulldignity and potential. That is why I welcomed Sunita into the sangha ofbhikkhus.”Thekingjoinedhispalms.“Iunderstandnow.Ialsoknowthatthepathyou

havechosenwillbefilledwithobstaclesanddifficulties.ButIknowyoupossessthe strength and courage needed to overcome all such obstacles. Formy ownpart,Iwilldoeverythinginmypowertosupportthetrueteaching.”ThekingtookhisleaveoftheBuddhaandreturnedtothepinetreeinhopesof

listeningtoBhikkhuSunita’steaching.ButBhikkhuSunitaandhislistenershaddisappeared. The king saw nomore than a few bhikkhuswalking slowly andmindfullydownthepath.

ChapterForty-Four

TheElementsWillRecombine

OnedayMeghiyaspoketotheBuddhaaboutNanda’sunhappinessasamonk.Nanda had confided to Meghiya how much he missed his fiancée inKapilavatthu.Nandasaid,“IstillrememberthedayIcarriedtheBuddha’sbowlbacktoNigrodhaPark.AsIwasleaving,JanapadaKalyanilookedintomyeyesandsaid,‘Hurryback.Iwillbewaitingforyou.’Icansoclearlyrecallthesheenof her black hair as it brushes her slender shoulders. Her image often arisesduringmysittingmeditation.EverytimeIseeherinmymind,Iamfilledwithlonging.Iamnothappybeingamonk.”The next afternoon, the Buddha invited Nanda to go for a walk with him.

TheyleftJetavanaandheadedtowardsadistanthamletlocatedbyalake.Theysatonalargeboulderthatoverlookedthecrystalclearwater.Afamilyofducksswambyleisurely.Birdssangintheoverhangingbranchesoftrees.TheBuddhasaid,“Someofourbrothershavetoldmethatyouarenothappy

livingthelifeofabhikkhu.Isthattrue?”Nandawassilent.Afteramoment,theBuddhaasked,“Doyoufeelreadyto

returntoKapilavatthutopreparetotakeoverthethrone?”Nandarepliedhastily,“No,no.IhavealreadytoldeveryonethatIdonotlike

politics. I know I don’t have the ability to rule a kingdom. I do not wish tobecomethenextking.”“Thenwhyareyouunhappybeingabhikkhu?”AgainNandawassilent.“DoyoumissKalyani?”Nandablushedbuthedidnotspeak.TheBuddha said, “Nanda, there aremany youngwomen here inKosala as

beautifulasyourKalyani.DoyourememberthereceptionweattendedatKingPasenadi’spalace?DidyounoticeanywomenthereasprettyasKalyani?”Nandaadmitted,“Perhapsthereareyoungwomenhereasprettyassheis.But

IcareonlyforKalyani.InthislifethereisonlyoneKalyani.”“Nanda, attachmentcanbeagreatbarrier to spiritualpractice.Thephysical

beautyof awoman fades as surely as thebeautyof a rose.Youknow that all

thingsareimpermanent.Youmustlearntopenetratetheimpermanentnatureofthings. Look.” The Buddha pointed to an old woman leaning on a cane andhobblingacrossthebamboobridge.Herfacewascoveredwithwrinkles.“Thatoldwomanwas surelyonceabeauty.Kalyani’sbeautywill also fade

withtheyears.Duringthatsametimeyoursearchforenlightenmentcouldbringpeaceand joy for this lifeand lives tocome.Nanda, lookat the twomonkeysplayingoveron thatbranch.Youmightnot find the femaleattractivewithherlong, pointed snout and red bottom, but to themale she is themost beautifulmonkeyonearth.Tohimshe isuniqueandhewouldsacrificehisvery life toprotecther.Canyouseethat—”NandainterruptedtheBuddha.“Pleasedon’tsayanythingmore.Iunderstand

what you are trying to say. I will devote myself more wholeheartedly to mypractice.”TheBuddhasmiledathisyoungerbrother.“Payspecialattentiontoobserving

yourbreath.Meditateonyourbody,feelings,mentalformations,consciousness,andobjects of your consciousness.Lookdeeply inorder to see theprocessofbirth,growth,andfadingofeveryphenomenon,fromyourownbody,emotions,mind,andobjectsofyourmind.Ifthereisanythingyoudon’tunderstand,comeandaskmeorSariputta.Nanda,rememberthatthehappinessliberationbringsistrue, unconditional happiness. It can never be destroyed. Aspire to thathappiness.”Theskywasgrowingdark.TheBuddhaandNandastoodandwalkedbackto

themonastery.Jetavana now hosted a strong and stable monastic life. The number of

bhikkhuslivingtherehadrisentofivehundred.ThefollowingyeartheBuddhareturned toVesali for theretreatseason.TheLicchaviprinceshad transformedGreatForest into amonastery.Theyhadbuilt a two-storyDharmahallwith aroof,whichtheynamedKutagara.Anumberofsmallerbuildingswerescatteredthroughout the forestof sal trees.Theprinceswere the sponsorsof the retreatseasonwithgenerouscontributionsfromAmbapali.BhikkhusthroughoutMagadhaandasfarawayasSakyagatheredtospendthe

retreat season therewith the Buddha. They numbered six hundred in all. Laydisciplestraveledtospendtherainyseasonthere,aswell,inordertoreceivetheBuddha’s teaching. They brought daily food offerings and attended all theDharmatalks.Onemorninginearlyautumnjustaftertheretreatcametoaclose,theBuddha

receivednewsthatKingSuddhodanawasonhisdeathbedinKapilavatthu.The

king had sent PrinceMahanama, his nephew, as a messenger to summon theBuddhainhopesofseeinghissononelasttime.AtMahanama’sspecialrequest,theBuddha agreed to travel in the carriage in order to save time.Anuruddha,Nanda,Ananda,andRahulaaccompaniedhim.TheyleftsoquicklythateventheLicchaviprincesandAmbapaliwereunable toseethemoff.After thecarriagedeparted, twohundredbhikkhus, includingall the formerprincesof theSakyaclan,begantowalktowardsKapilavatthu.TheywantedtobewiththeBuddhaathisfather’sfuneral.TheroyalfamilymettheBuddhaatthepalacegates.Mahapajapatiledhimat

onceintotheking’schambers.Theking’sface,paleandwan,brightenedwhenhesawtheBuddha.TheBuddhasatdownbythebedandtooktheking’shandinhisown.Theking,noweighty-twoyearsold,wasthinandfrail.TheBuddhasaid,“Father,pleasebreathegentlyandslowly.Smile.Nothingis

more important than your breath at this moment. Nanda, Ananda, Rahula,Anuruddha,andIwillbreathetogetherwithyou.”The king looked at each one of them. He smiled and began to follow his

breath.Noonedaredcry.After amoment, theking lookedat theBuddhaandsaid,“Ihaveseenclearly the impermanenceof lifeandhowifapersonwantshappinessheshouldnotlosehimselfinalifeofdesires.Happinessisobtainedbylivingalifeofsimplicityandfreedom.”QueenGotamitoldtheBuddha,“Thesepastmonths,thekinghaslivedvery

simply.Hehastrulyfollowedyourteaching.Yourteachinghastransformedthelivesofeveryoneofushere.”Stillholdingtheking’shand,theBuddhasaid,“Father,takeadeeplookatme,

at Nanda and Rahula. Look at the green leaves on the branches outside yourwindow.Lifecontinues.Aslifecontinues,sodoyou.YouwillcontinuetoliveinmeandinNandaandRahula,andinallbeings.Thetemporalbodyarisesfromthe four elements which dissolve only to endlessly recombine again. Father,don’t think that because the body passes away, life and death can bind us.Rahula’sbodyisalsoyourbody.”TheBuddhamotioned toRahula tocomeandhold theking’sotherhand.A

lovely smile aroseon the faceof thedyingking.Heunderstood theBuddha’swordsandhenolongerfeareddeath.Theking’sadvisorsandministerswereallpresent.Hemotionedfor themto

approachandinafeeblevoicesaid,“Duringmyreign,Ihavedoubtlesslyupsetandwrongedyou.BeforeIdie,Iaskyourforgiveness.”Theadvisorsandministerscouldnotholdbacktheirtears.PrinceMahanama

kneltbythebedandsaid,“Yourmajesty,youhavebeenthemostvirtuousandjustofkings.Nooneherehasanyreasontofaultyou.”Mahanamacontinued,“IhumblywishtosuggestthatPrinceNandanowleave

monasticlifeandreturntoKapilavatthutoascendthethrone.Thepeoplewouldallbehappytoseeyourownsonasking.Ipledgetoassistandsupporthimwithallmybeing.”Nanda looked at the Buddha as if to plead for rescue. Queen Gotami also

lookedtheBuddha’sway.Quietly,theBuddhaspoke,“Father,Ministers,pleaseallow me to share my insight in this matter. Nanda does not yet possess theinclinationorabilitytoserveasapoliticalruler.Heneedsmoreyearsofspiritualpractice to be ready for such a task. Rahula is only fifteen years old and tooyoung to become king. I believe PrinceMahanama is the best qualified to beking. He is a man of great intelligence and talent, as well as a man ofcompassion andunderstanding.Furthermore, hehas served as theking’s chiefadvisor these past six years. On behalf of the royal family, on behalf of thepeople,IaskPrinceMahanamatoacceptthisdifficultresponsibility.”Mahanamajoinedhispalmsandprotested,“Ifearmytalentfallsfarshortof

what is requiredof aking.Please,yourMajesty,LordBuddha, andMinisters,choosesomeonemoreworthythanmyself.”The other ministers voiced their approval of the Buddha’s suggestion. The

king nodded his approval, aswell, and calledMahanama to his side.He tookMahanama’s hand and said, “Everyone places his trust in you. The Buddhahimselfhasfaithinyou.YouaremynephewandIwouldbehonoredandhappyto pass the throne onto you. You will continue our line for a hundredgenerations.”Mahanamabowed,submittingtotheking’swishes.Thekingwasoverjoyed.“NowIcanclosemyeyesinpeace.Iamhappyto

haveseentheBuddhabeforeIleftthisworld.Myheartisnowwithoutanycareswhatsoever. Ihaveno regretsorbitterness. Ihope that theBuddhawill rest inKapilavatthuforatimeinordertoassistMahanamainthefirstdaysofhisreign.Your virtue, Lord Buddha, will assure our country a hundred generations ofpeace.”Theking’svoicefadedtobarelyawhisper.The Buddha said, “I will remain here for whatever time is needed to help

Mahanama.”Thekingsmiledweakly,buthiseyesradiatedpeace.Heclosedhiseyesand

passedfromthislife.QueenGotamiandYasodharabegantocry.Theministerssobbed in grief. The Buddha folded the king’s hands on his chest and then

motioned for everyone to stop crying.He told them to follow their breathing.Afterseveralmoments,hesuggestedtheymeetintheouterchambertodiscussarrangementsforthefuneral.The funeral took place seven days later. More than a thousand brahmans

attendedtheceremony.ButKingSuddhodana’sfuneralwasmadeuniquebythepresenceoffivehundredsaffron-robedbhikkhuswhorepresentedtheWayoftheBuddha.Inadditiontothetraditionalbrahmanaprayersandrecitations,sutrasoftheWaywerechanted.ThebhikkhuschantedtheFourNobleTruths, theSutraonImpermanence,theSutraonFire,theSutraonDependentCo-arising,andtheThreeRefuges.TheychantedinthetongueofMagadhi,whichwasspokenbyallthepeopleseastoftheGanga.The Buddha slowly circled the funeral pyre three times. Before he lit the

funeralpyre,hesaid,“Birth,oldage,sickness,anddeathoccurinthelifeofallpersons.We should reflect on birth, old age, sickness, and death every day inordertopreventourselvesfrombecominglostindesiresandinordertobeabletocreatealifefilledwithpeace,joy,andcontentment.ApersonwhohasattainedtheWaylooksonbirth,oldage,sickness,anddeathwithequanimity.Thetruenatureofalldharmasis that thereisneitherbirthnordeath,neitherproductionnordestruction,neitherincreasingnordecreasing.”Once lit, flames consumed the pyre. The sound of gongs and drums

intertwinedwithchanting.ThepeopleofKapilavatthuattendedingreatnumberstoseetheBuddhalighttheking’sfuneralpyre.AfterMahanama’scoronation,theBuddharemainedinKapilavatthuforthree

months. One day Mahapajapati Gotami visited him at Nigrodha Park. Sheofferedanumberofrobesandalsorequestedtobeordainedasanun.Shesaid,“Ifyouwillallowwomen tobeordained,manywillbenefit.Amongourclan,manyprinceshavelefthometobecomeyourdisciples.Manyofthemhadwives.Now their wives desire to study the Dharma as nuns. I want to be ordainedmyself.Itwouldbringmegreatjoy.Thishasbeenmysoledesiresincethekingdied.”TheBuddhawassilentforalongmomentbeforehesaid,“Itisnotpossible.”LadyPajapatipleaded,“Iknowthisisadifficultissueforyou.Ifyouaccept

womenintothesanghayouwillbemetwithprotestandresistancefromsociety.ButIdonotbelieveyouareafraidofsuchreactions.”AgaintheBuddhawassilent.Hesaid,“InRajagaha,therearealsoanumber

ofwomenwhowanttobeordained,butIdon’tbelieveit is therighttimeyet.Conditionsarenotyetripetoacceptwomeninthesangha.”

Gotami pleaded three times with him, but his answer remained the same.Deeply disappointed, she departed.When she returned to the palace she toldYasodharaoftheBuddha’sresponse.Afewdayslater, theBuddhareturnedtoVesali.Afterhisdeparture,Gotami

gatheredallthewomenwhowishedtobeordained.Theyincludedanumberofyoung women who had never been married. All the women belonged to theSakya clan. She told them, “I know beyond a doubt that in the Way ofAwakening, all people are equal. Everyone has the capacity to be enlightenedand liberated. TheBuddha has said so himself.He has accepted untouchablesinto the sangha. There is no reason he should not acceptwomen.We are fullpersons too.Wecanattainenlightenmentand liberation.There isno reason toregardwomenasinferior.“Isuggestweshaveourheads,getridofourfineclothesandjewels,puton

theyellowrobesofbhikkhus,andwalkbarefoottoVesaliwherewewillasktobeordained.InthiswaywewillprovetotheBuddhaandeveryoneelsethatwearecapableoflivingsimplyandpracticingtheWay.Wewillwalkhundredsofmilesandbegforourfood.Thisistheonlyhopewehavetobeacceptedintothesangha.”AllthewomenagreedwithGotami.Theysawinheratrueleader.Yasodhara

smiled.ShehadlongappreciatedGotami’sstrongwill.Gotamiwasnotonetobestoppedbyanyobstacle,asprovedbyheryearsofworkingonbehalfofthepoorwithYasodhara.Thewomenagreedonadaytoputtheirplanintoaction.GotamisaidtoYasodhara,“Gopa,itwouldbebestifyoudidn’tcomewithus

thistime.Thingsmaygomoresmoothly.Whenwehavesucceeded,therewillbeplentyoftimeforyoutofollow.”Yasodharasmiledinunderstanding.

ChapterForty-Five

OpeningtheDoor

Earlyonemorningonhiswaytothelaketogetsomewater,AnandametGotamiandfiftyotherwomenstandingnotfarfromtheBuddha’shut.Everywomanhadshaved her head andwaswearing a yellow robe.Their feetwere swollen andbloody. At first glance, Ananda thought it was a delegation of monks, butsuddenly he recognized Lady Gotami. Hardly able to believe his eyes, heblurted, “Goodheavens,LadyGotami!Wherehaveyou come from?Whyareyourfeetsobloody?Whyhaveyouandalltheladiescomeherelikethis?”Gotamianswered,“VenerableAnanda,wehaveshavedourheadsandgiven

awayallourfineclothesandjewels.Wenolongerhaveanypossessionsinthisworld.We leftKapilavatthu andhavewalked for fifteendays, sleepingby theroadsidesandbeggingforourfoodinsmallvillagesalongtheway.Wewishtoshowthatwearecapableoflivinglikebhikkhus.Ibeseechyou,Ananda.PleasespeaktotheBuddhaonourbehalf.Wewishtobeordainedasnuns.”Anandasaid,“Waithere.IwillspeaktotheBuddhaatonce.Ipromisetodo

allIcan.”AnandaenteredtheBuddha’shutjustastheBuddhawasputtingonhisrobe.

Nagita, theBuddha’s assistant at that time,was also present.Ananda told theBuddhaallhehadjustseenandheard.TheBuddhadidnotsayanything.Ananda thenasked,“Lord, is itpossible forawoman toattain theFruitsof

StreamEnterer,Once-Returner,Never-Returner,andArhatship?”TheBuddhaanswered,“Beyondadoubt.”“Thenwhywon’tyouacceptwomenintothesangha?LadyGotaminurtured

andcared foryou from the timeyouwerean infant.Shehas lovedyou likeason.Nowshehasshavedherheadand renouncedallherpossessions.ShehaswalkedallthewayfromKapilavatthutoprovethatwomencanendureanythingthatmencan.Pleasehavecompassionandallowhertobeordained.”TheBuddhawassilentforalongmoment.HethenaskedNagitatosummon

Venerables Sariputta, Moggallana, Anuruddha, Bhaddiya, Kimbila, andMahakassapa.Whentheyarrived,hediscussedthesituationwiththematlength.He explained that it was not discrimination against women which made him

hesitant to ordain them. He was unsure how to open the sangha to womenwithoutcreatingharmfulconflictbothwithinandoutsideofthesangha.Afteralengthyexchangeofideas,Sariputtasaid,“Itwouldbewisetocreate

statuteswhichdefine the rolesofnunswithin the sangha.Suchstatuteswoulddiminish public opposition which is certain to erupt, since there has beendiscrimination against women for thousands of years. Please consider thefollowingeightrules:“First,anun,orbhikkhuni,willalwaysdefertoabhikkhu,evenifsheisolder

orhaspracticedlongerthanhehas.“Second,allbhikkhunismustspendtheretreatseasonatacenterwithinreach

ofacenterofbhikkhusinordertoreceivespiritualsupportandfurtherstudy.“Third,twiceamonth,thebhikkhunisshoulddelegatesomeonetoinvitethe

bhikkhus to decide on a date for uposatha, the special day of observance. Abhikkhushouldvisitthenuns,teachthem,andencouragethemintheirpractice.“Fourth, after the rainy season retreat, nuns must attend the Pavarana

ceremonyandpresentanaccountof theirpractice,notonlybeforeothernuns,butbeforethemonks.“Fifth,wheneverabhikkhunibreaksaprecept,shemustconfessbeforeboth

thebhikkhunisandthebhikkhus.“Sixth,afteraperiodofpracticeasanovice,abhikkhuniwilltakefullvows

beforethecommunitiesofbothmonksandnuns.“Seventh,abhikkhunishouldnotcriticizeorcensureabhikkhu.“Eighth, a bhikkhuni will not give Dharma instruction to a community of

bhikkhus.”Moggallana laughed.“Theseeight rulesareclearlydiscriminatory.Howcan

youpretendotherwise?”Sariputtareplied,“Thepurposeoftheserulesistoopenthedoorforwomento

join the sangha. They are not intended to discriminate but to help enddiscrimination.Don’tyousee?”Moggallananodded,acknowledgingthemeritofSariputta’sstatement.Bhaddiya said, “These eight rules are necessary. Lady Gotami has

commanded much authority. She is the Lord’s mother.Without rules such asthese,itwouldbedifficultforanyoneexcepttheBuddhahimselftoguideherinherpractice.”The Buddha turned to Ananda, “Ananda, please go and tell Lady

MahapajapatithatifsheiswillingtoaccepttheseEightSpecialRules,sheandtheotherwomenmaybeordained.”

The sun had already climbed high into the sky, but Ananda found LadyGotamiand theotherwomenpatientlywaiting.Afterhearing theEightRules,Gotamiwasoverjoyed.Shereplied,“VenerableAnanda,pleasetelltheBuddhathat just as a young girl gladly accepts a garland of lotus flowers or roses toadornherhairafterwashingitwithperfumedwater,IhappilyaccepttheEightRules.IwillfollowthemallmylifeifIamgrantedpermissiontobeordained.”Ananda returned to the Buddha’s hut and informed him of Lady Gotami’s

response.TheotherwomenlookedatGotamiwithconcernintheireyes,butshesmiled

and reassured them, “Don’t worry,my sisters. The important thing is that wehaveearned theright tobeordained.TheseEightRuleswillnotbebarriers toourpractice.Theyarethedoorbywhichwemayenterthesangha.”All fifty-one women were ordained that same day. Venerable Sariputta

arrangedforthemtolivetemporarilyatAmbapali’smangogrove.TheBuddhaalsoaskedSariputtatoteachthenunsthebasicpractice.Eightdayslater,BhikkhuniMahapajapatipaidavisittotheBuddha.Shesaid,

“Lord, please show compassion, and explain how I may best make quickprogressonthepathofliberation.”TheBuddhaanswered,“BhikkhuniMahapajapati,themostimportantthingis

totakeholdofyourownmind.Practiceobservingthebreathandmeditateonthebody,feelings,mind,andobjectsofmind.Practicinglikethat,eachdayyouwillexperience a deepening of humility, ease, detachment, peace, and joy. Whenthose qualities arise, you can be sure you are on the correct path, the path ofawakeningandenlightenment.”BhikkhuniMahapajapatiwantedtobuildaconventinVesaliinordertoenable

thenunstodwellclosetotheBuddhaandhisseniordisciples.Shealsowantedlater to return toKapilavatthu to open a convent in her homeland. She sent amessengertoYasodharatoannouncethegoodnewsofthewomen’sordination.BhikkhuniGotami knew that the acceptance ofwomen into the sanghawouldcreateanuproar.Bitteroppositionwouldundoubtedly result,andmanypeoplewouldcondemntheBuddhaandhissangha.SheknewtheBuddhawouldhavetofacemanydifficulties.Shewasgrateful,andunderstoodthattheEightRulesweretemporarilynecessarytoprotectthesanghafromharmfulconflict.Shewassure that later on, once the ordination of womenwas an established fact, theEightRuleswouldnolongerbenecessary.TheBuddha’scommunitynowhad four streams—thebhikkhus,bhikkhunis,

upasakas(malelaydisciples),andupasikas(femalelaydisciples).

Bhikkhuni Mahapajapati gave careful thought as to how the bhikkhunisshoulddress.Her suggestionswere all acceptedby theBuddha.Thebhikkhuswore three garments—the antaravarsaka or pants, the uttarasangha or innerrobe, and the sanghati or outer robe. In addition to these three garments, thebhikkhunisaddedaclothwrappedaroundthechestcalledasamkaksika,andaskirtcalledakusulaka.Inadditiontotheirrobesandbeggingbowl,eachmonkandnunalsohad the right toowna fan, awater filter, aneedle and thread tomend their robes, a pick to clean their teeth, and a razor to shave their headstwiceamonth.

ChapterForty-Six

AHandfulofSimsapaLeaves

Venuvana monastery in Rajagaha, Kutagarasala monastery in Vesali, andJetavanamonasteryinSavatthi,hadbecomethrivingcentersforthepracticeandteaching of the Way. Other monastic centers had been founded throughoutMagadha,Kosala,andneighboringkingdoms.Everywhere,thesightofsaffron-robedbhikkhushadbecomefamiliar.TheWayofAwakeninghadspreadfarandwideinthefirstsixyearsaftertheBuddha’sEnlightenment.TheBuddhaspenthissixthrainyseasonretreatonMakulamountain,andthe

seventhseasononSamkasyamountainupstreamfromtheGanga.Hespent theeighth season at Sumsumaragira in Bhagga, and the ninth near Kosambi.KosambiwasalargetowninthekingdomofVamsasituatedalongtheJamunaRiver. An important monastery had been built there in a large forest calledGhosira, named after the lay disciplewho donated the forest. Senior disciplessuchasMahakassapa,Mahamoggallana,Sariputta, andMahakaccanawerenotwith the Buddha during the ninth rainy season retreat at Ghosira. Ananda,however,was.RahularemainedwithSariputta.Ghosira was filled with simsapa trees under which the Buddha liked to

meditateduringhotafternoons.Onedayafterhismeditation,hereturnedtothecommunityholdingahandfulofsimsapaleaves.Heheldthemupandaskedthebhikkhus,“Bhikkhus,whichisgreater—thenumberofleavesinmyhandorthenumberofleavesintheforest?”Thebhikkhusanswered,“Thenumberofleavesintheforest.”TheBuddhaanswered,“Justso,whatIseeismuchgreaterthanwhatIteach.

Why?BecauseI teachonlythosethings thatare trulynecessaryandhelpful inattainingtheWay.”The Buddha said this because at Ghosira there were many bhikkhus who

tendedtolosethemselvesinphilosophicalspeculation.BhikkhuMalunkyaputtahadbeen especially advisedby theBuddhanot to entanglehimself in esotericquestions that were not essential for the practice. This was becauseMalunkyaputtahadahabitofaskingtheBuddhasuchquestionsaswhethertheuniversewasfiniteorinfinite, temporaloreternal.TheBuddhaalwaysrefused

toanswersuchquestions.OnedayMalunkyaputtafelthecouldnolongerenduretheBuddha’s silence.He resolved thathewouldask theBuddhahisquestionsonelasttimeandiftheBuddhastillrefusedtoanswerhim,hewouldasktoberelievedofhisvowsasabhikkhu.He found the Buddha and said, “Teacher, if you will agree to answer my

questions,Iwillcontinuetofollowyou.Ifyourefuse,Iwillabandonthesangha.Tellmeifyouknowwhetherornottheuniverseisfiniteorinfinite.Ifyoudon’tknowtheanswer,justsayso.”The Buddha looked at Malunkyaputta and said, “When you asked to be

ordained, did I promise to answer such questions?Did I say, ‘Malunkyaputta,becomeabhikkhu,andIwillsolveyourmetaphysicalproblems?’”“No,Lord,youdidnot.”“Thenwhydoyoudemandmetodosonow?Malunkyaputta,youarelikea

personshotwithapoisonedarrowwhosefamilysummonsthedoctortohavethearrow removed and theman given an antidote.But theman refuses to let thedoctordoanythingbeforecertainquestionscanbeanswered.Thewoundedmandemandstoknowwhoshotthearrow,whathiscasteandjobis,andwhyheshothim.Hewantstoknowwhatkindofbowthemanusedandhowheacquiredtheingredients used in preparing the poison.Malunkyaputta, such amanwill diebeforegettingtheanswerstohisquestions.ItisnodifferentforonewhofollowstheWay.IteachonlythosethingsnecessarytorealizetheWay.Thingswhicharenothelpfulornecessary,Idonotteach.“Malunkyaputta,whethertheuniverseisfiniteorinfinite,temporaloreternal,

thereisonetruthyoumustaccept,andthatisthepresenceofsuffering.Sufferinghascauseswhichcanbeilluminatedinordertoberemoved.ThethingsIteachwill help you attain detachment, equanimity, peace, and liberation. I refuse tospeakaboutallthosethingswhicharenothelpfulinrealizingtheWay.”Feelingashamed,MalunkyaputtaaskedtheBuddhatoforgivehimformaking

such a foolish demand. The Buddha encouraged all the bhikkhus to focus ontheirpracticeandavoiduselessphilosophicalspeculationanddebate.Ghosira,thelaydisciplewhodonatedtheforest,alsosponsoredthebuilding

of two othermonasteries—Kukuta and Pavarikambavana. A fourthmonasterywasalsobuiltintheregionandcalledBadarika.AtGhosira,asatalltheothermonasteries,certainbhikkhuswereassignedthe

taskofmemorizingtheteachingsoftheBuddha.Theywerecalledsutramasters,asthewordsoftheBuddhawerecalledsutras.OnewastheSutraonTurningtheWheelofDharma,thediscoursegiventotheBuddha’sfivefirstdisciplesinthe

DeerPark.A few sutras, such as theSutra on theNature of theNon-Self, theSutraonDependentCo-arising,andtheSutraontheNobleEightfoldPath,werememorizedandrecitedtwicemonthlybytheentirecommunityofbhikkhus.Inaddition tosutramasters, therewerepreceptmasters,whowereexpert in

the different precepts for novices and ordained bhikkhus. Rahula and othernoviceswhohadnotyetreachedtwentyyearsofagefollowedwhatwerecalledthesamaneraprecepts.That year atGhosira, a conflict arose between a sutramaster and a precept

master. Their argument stemmed from a small event, but ended up creating asharpdivisioninthesangha.Asutramasterforgottocleanoutthewashbasinhehad used and was charged with a violation of a lesser precepts by a preceptmaster.Thesutramasterwasaproudpersonandcontendedthatsincehehadnotintentionallyleftthebasindirty,hewasnottoblame.Studentsofeachbhikkhutookthesideoftheirownteacher,andtheargumentescalated.Onesideaccusedthe other of slander, while the other side accused their opponents of actingfoolishly.Finally, thepreceptmasterpubliclyannounced the thesutramaster’stransgression and forbade him from attending the biweekly precepts recitationceremonyuntilheformallyconfessedbeforethesangha.Thesituationgrewmoreandmoreintense.Bothsidesspokeillofeachother.

Theirwordsflewlikepoisonedarrows.Mostof theotherbhikkhus tooksides,althoughnaturally thereweresomewhorefused to takeeitherside.Theysaid,“Thisisterrible!Thiswillonlycreateharmfuldivisioninthesangha.”ThoughtheBuddhawasresidingnotfarfromthemonastery,hewasunaware

oftheconflictuntiladelegationofconcernedbhikkhusvisitedhim,toldhimofit, and asked him to intervene. The Buddha went to meet directly with thepreceptmaster and toldhim, “We shouldnotbecome tooattached toourownviewpoint. We should listen carefully in order to understand the other’sviewpoint.Weshouldseekallmeanstopreventthecommunityfrombreaking.”Thenhewenttothesutramasterandsaidthesamethings.Returningtohishut,hewashopefulthetwomenwouldreconcile.But theBuddha’s intervention did not have the desired effect.Toomany ill

wordshadalreadybeenspoken.Manywoundshadbeeninflicted.Thebhikkhuswhoremainedimpartialdidnotpossessenoughinfluencetobringthetwosidestogether.Theconflictreachedtheearsofthelaydisciples,andbeforelong,evenother religioussectshadheardof the trouble in theBuddha’s sangha. Itwasaseriousblowtotheintegrityofthesangha.Nagita,theBuddha’sattendant,wasunabletoendurethesituationanymore.Hediscussedthematteragainwiththe

Buddha,beseechinghimtointerveneoncemore.TheBuddhaputonhisouterrobeandwentatoncetothemonastery’smeeting

hall.Nagitarangthebelltosummonthecommunity.Whenallwerepresent,theBuddha said, “Please cease your arguing. It is only creating division in thecommunity. Please return to your practice. Ifwe truly followour practice,wewillnotbecomevictimsofprideandanger.”Onebhikkhustoodupandsaid,“Master,pleasedon’tinvolveyourselfinthis

matter. Return and dwell peacefully in your meditation. This matter does notconcernyou.Weareadultsandcapableofresolvingthisonourown.”Deadsilencefollowedthebhikkhu’swords.TheBuddhastoodupandleftthe

meetinghall.Hereturnedtohishut,pickeduphisbowl,andwalkeddownintoKosambi to beg.When he was finished begging, he entered the forest to eatalone.ThenhestoodupandwalkedoutofKosambi.Heheadedfortheriver.Hedidnottellanyoneofhisdeparture,notevenhisattendant,Nagita,orVenerableAnanda.TheBuddhawalkeduntilhereachedthetownofBalakalonakaragama.There

he met his disciple, the Venerable Bhagu. Bhagu invited him into the forestwherehedwelledalone.HeofferedtheBuddhaatowelandwashbasintowashhisfaceandhands.TheBuddhaaskedBhaguhowhispracticewasgoing.Bhagureplied that he found great ease and joy in the practice, even though he waspresently dwelling all alone. The Buddha remarked, “Sometimes it is morepleasanttolivealonethanwithmanypeople.”AfterbiddingBhagufarewell,theBuddhaheadedforEasternBambooForest,

whichwasnotfarway.Ashewasabout toenter theforest, thegroundskeeperstoppedhimandsaid,“Monk,don’tgo in thereoryoumaydisturb themonksalreadypracticinginthere.”BeforetheBuddhacouldthinkofaresponse,VenerableAnuruddhaappeared.

HehappilygreetedtheBuddhaandsaidtothegroundskeeper,“Thisismyownteacher.Pleaseallowhimtoenter.”Anuruddha led the Buddha into the forest where he lived with two other

bhikkhus, Nandiya and Kimbila. They were very happy to see the Buddha.NandiyatooktheBuddha’sbowlandKimbilatookhisouterrobe.Theyclearedaplace forhim to sit by a thicket of goldbamboo.Theybrought a towel andwash basin. The three bhikkhus joined their palms and bowed to theBuddha.TheBuddhaaskedthemtobeseatedandheasked,“Areyoucontenthere?Howisyourpracticegoing?Doyouencounteranydifficultiesinbeggingorsharingtheteachinginthisregion?”

Anuruddha answered, “Lord, we are very content here. It is calm andpeaceful.WereceiveamplefoodofferingsandareabletosharetheDharma.Weareallmakingprogressinourpractice.”TheBuddhaasked,“Doyouliveinharmonywithoneanother?”Anuruddha said, “Lord,we care deeply for each other.We live in harmony

like milk and honey. I consider living with Nandiya and Kimbila a greatblessing. I treasure their friendship.Before I sayordoanything,whether theyarepresentornot,Istopandaskmyselfwhattheirreactionwouldbe.Wouldmywords or actions disappoint my brothers in any way? If I feel any doubts, Irefrainfromthewordsoractionsintended.Lord,althoughwearethreepersons,wearealsoone.”The Buddha nodded his approval. He looked at the other two bhikkhus.

Kimbilasaid,“Anuruddhaspeaksthetruth.Weliveinharmonyandcaredeeplyforeachother.”Nandiya added, “We share all things, from our food to our insight and

experience.”TheBuddhapraisedthem,“Excellent!Iammostpleasedtoseehowyoulive

inharmony.Asanghaisonlyatruesanghawhensuchharmonyexists.Youhaveexperiencedrealawakeningandthatiswhyyouhaverealizedsuchharmony.”TheBuddhaspentonemonthwiththethreebhikkhus.Heobservedhowthey

wentbeggingeverymorningaftermeditation.Whicheverbhikkhureturnedfirstfrombegging alwaysprepared aplace for theothers to sit, gatheredwater forwashing,andsetoutanemptybowl.Beforeheateanythinghimself,hewouldplacesomeofhisfoodintotheemptybowlincaseoneofhisbrothershadnotreceived any food.After theyhad all finished eating, theyplaced any leftoverfoodonthegroundorinthestream,carefulnottoharmanycreaturesthatlivedthere.Thentheywashedtheirbowlstogether.Whoever saw that the toilet needed scrubbing did it at once. They joined

together to do any tasks that required more than one person. They sat downregularlytoshareinsightsandexperiences.BeforetheBuddhaleftthethreebhikkhus,hespoketothem,“Bhikkhus,the

very nature of a sangha is harmony. I believe harmony can be realized byfollowingtheseprinciples:“1.Sharingacommonspacesuchasaforestorhome.“2.Sharingtheessentialsofdailylifetogether.“3.Observingthepreceptstogether.“4.Usingonlywordsthatcontributetoharmony,avoidingallwordsthatcan

causethecommunitytobreak.“5.Sharinginsightsandunderstandingtogether.“6.Respectingothers’viewpointsandnotforcinganothertofollowyourown

viewpoint.“A sangha that follows these principles will have happiness and harmony.

Bhikkhus,letusalwaysobservethesesixprinciples.”The bhikkhus were happy to receive this teaching from the Buddha. The

Buddha bid them farewell andwalked until he reached Rakkhita Forest, nearParileyyaka. After sitting inmeditation beneath a lush sal tree, he decided tospendtheapproachingrainyseasonaloneintheforest.

ChapterForty-Seven

FollowtheDharma

Beneath the sal tree, theBuddhaenjoyedease,peace, and joy. Itwasa lovelyforestofgreenhills,clearsprings,andalake.TheBuddhaenjoyedthesolitude.HethoughtofthebhikkhusinKosambilivinginconflict.Eventhelaydiscipleshadbeendisturbed.Hefeltsadthatthebhikkhuswereunwillingtolistentohisguidance,butheunderstoodthattheirmindswerecloudedbyanger.TheBuddhaencounteredmanyanimalsinRakkhitaForest,includingafamily

of elephants. The eldest female, the matriarch queen, often led the youngerelephantstothelaketobathe.Shetaughtthemhowtodrinkthecoolwaterandeatwaterlilies.TheBuddhawatchedhowshegraspedabunchoflilieswithhertrunkandrinsedtheminthewaterinordertoshakeoffanymudstillclingingtothem.Thelittleelephantsimitatedher.Theelephantsgrew fondof theBuddhaandbecamehis friends.Sometimes

thequeenpickedfruitandofferedittotheBuddha.TheBuddhalikedtopattheheadsof theelephantcalves,andheoftenwalkedwiththemdowntothelake.Helikedtolistentothequeen’smajesticcall.Itsoundedlikeagreattrumpet.Hepracticeduntilhecould imitatehercallperfectly.Oncewhen thequeencalledout,healsogaveagreat trumpetingcall.Shegazedathimandthencameandkneltbeforehimasiftobow.TheBuddhagentlystrokedherhead.SometimestheelephantqueenpickedfruitandofferedittotheBuddha.

ItwasthetenthretreatseasonsincetheBuddha’sEnlightenment,butonlythesecondone he had spent alone.He stayed in that cool forest the entire retreatseason,leavingonlybrieflyinthemorningstobeg.Whentherainyseasoncametoanend,theBuddhadepartedfromhiselephantfriendsandheadednortheast.After two weeks of walking, he reached Jetavana Monastery in Savatthi.Sariputtawasmost happy to see him, aswasRahula. Several senior discipleswerealsothereincludingMahamoggallana,Mahakassapa,Mahakaccara,Upali,Mahakotthiya,Mahakappina,Mahakunda, Revata, and Devadatta. Anuruddha,Kimbila,andNandiyahadalsotraveledtoJetavanafromtheirbamboogroveinKaragama. EvenBhikkhuniGotamiwas in Savatthi. Everyone rejoiced to see

theBuddha.WhenheenteredhishutatJetavana,theBuddhafoundAnandatidyingupand

sweepingthefloor.AyearandfourmonthshadpassedsincetheBuddhahadlastbeen there. Ananda put down his broom and bowed. The Buddha asked himabout the situation in Kosambi, andAnanda replied, “After your departure, anumberofbrotherscametomeandsaid,‘Brother,theMasterhasleft.Heisallalone.Whydon’tyoufollowhimandactashisassistant?Ifyouwon’tgo,wewillgoourselves.’ButItoldthem,‘IftheBuddhahasdepartedwithouttellinganyone, it is because he wants to be alone. We should not bother him.’ Sixmonthslater,thesamebrotherscametomeandsaid,‘Brother,ithasbeenalongtimesincewereceivedanydirectteachingfromtheBuddha.Wewanttosearchforhim.’ThistimeIagreed,andwesetoutlookingforyou,butwithoutsuccess.Noone knewwhere youwere.At lastwemade ourway toSavatthi, but youwere not here, either. We decided to wait here, knowing that eventually youwouldcome.Wewereconfidentyouwouldnotabandonyourdisciples.”“WhenyouleftKosambi,whatwasthesituationlike?Werethebhikkhusstill

divided?”“Lord,theconflictbecameevenworse.Neithersidewouldhaveanythingto

dowith theother.Theatmospherewas tenseanduncomfortable.Laydisciplesexpressedtheirdismayto therestofuswhenwewentbeggingin thecity.Weexplainedthatmanyofusrefusedtotakesides.Littlebylittle,thelaydisciplesdecidedtotakemattersmoreintotheirownhands.Theycametothemonasteryandspoketothebhikkhusinvolvedintheconflict.Theysaidthingslike,‘Youmade the Buddha so sad he left. You bear a grave responsibility. You havecaused many lay disciples to lose trust in the sangha. Please reconsider youractions.’Atfirstthebhikkhusinvolvedintheconflictdidnotpayattentiontothelaydisciples.Butthenthelaydisciplesdecidednottoofferfoodtoanybhikkhuinvolvedintheconflict.Theysaid,‘YouarenotworthyoftheBuddhabecauseyouareunabletoliveinharmony.IfyoulistenedtotheBuddha’steaching,youwould reconcile with one another and then go find the Buddha and make aconfession.Onlybydoingsocanyou regainour trust.’Lord, the laydisciplesstood their ground.The day I leftKosambi, the two sides had agreed tomeettogether. I am sure that before long they will come here to make a formalconfession.”TheBuddhapickedup thebroomwhichAnandahad setdown. “Letmedo

that.PleasefindSariputtaandtellhimIwouldliketospeakwithhim.”TheBuddhaleisurelysweptthehutandthensatononeofhisbamboochairs

outside. Jetavanawas trulybeautiful.The treeswerecoveredwithnew leaves.Birdssang throughout theforest.Sariputtaappearedandsatsilentlybeside theBuddhaforalong,peacefulmoment.TheBuddhatoldSariputtawhatwasonhismind.“Weshoulddoeverything

wecantopreventuselessconflictsfromarisinginthisbeautifulmonastery.”Theyspokeonthismatterforalongtime.Oneafternoonsoonafter,VenerableSariputtareceivednewsthatthebhikkhus

fromKosambiwere on their way to themonastery, having already arrived inSavatthi. Sariputta went to the Buddha and asked him, “The brothers fromKosambiwillsoonarrive.Howshouldwehandlethesituation?”TheBuddhareplied,“HandleitaccordingtotheDharma.”“Canyouexplainwhatyoumeanmoreclearly?”“You,Sariputta,canstillasksuchaquestion?”Sariputta fell silent. Just then Moggallana, Kassapa, Kaccana, Kotthiya,

Kappina, andAnuruddha appeared.They, too, asked, “How shouldwe handlethearrivalofthebrothersfromKosambi?”They all looked at Sariputta but he only smiled. TheBuddha looked at his

senior disciples and said, “Listen carefully to both sides without prejudice.Carefullyconsidereverythingyouheartodeterminewhichthingsareinaccordwiththeteachingandwhichthingsarenot.Thingsinaccordwiththeteachingleadtopeace,joy,andliberation.TheyarethethingsImyselfpractice.ThingsIhave cautioned against andwhich I donot practice are not in accordwith theteaching.Whenyouunderstandwhatthingsareinaccordwiththeteachingandwhatthingsarenot,youwillknowhowtohelpbothsidesfindreconciliation.”Atthatmoment,anumberoflaypatronsledbyAnathapindikaarrivedatthe

Buddha’shut.Theysaid,“Lord,thebhikkhusfromKosambihavearrived.Howshouldwereceivethem?Shouldwegivebothsidesfoodofferings?”TheBuddha smiled. “Offer food to both sides.Express your support of the

sangha. Offer your praise when any of them say things in accord with theDharma.”AnandareturnedandannouncedtoSariputtathatthebhikkhusfromKosambi

werealreadyatthemonasterygates.SariputtaturnedtotheBuddhaandasked,“Shallweletthementernow?”TheBuddhasaid,“Openthegatesandwelcomethem.”Sariputtasaid,“Iwillarrangeplacesforthemalltosleep.”“Letthetwosidesdwellinseparatelocationsforthetimebeing.”“Wemayhavedifficultyfindingadequateplacesforeveryonetosleep.”

“Wecanendurecrowdedconditionsfornow.Butdon’tmakeanyoftheelderssleepoutdoors.Distributefoodandmedicineequallytoall.”Sariputta issued orders for the gates to be opened. The Kosambi bhikkhus

weregivenplacestosleepandprovidedwithbasicnecessities.The following morning, the newly arrived bhikkhus were told to go out

beggingasusual.SariputtadividedthemintogroupsandsentthemtodifferentlocalesastheBuddhahadcounselled.ThateveningthebhikkhusaskedSariputtatoarrangeameetingwith theBuddha inorder for themtomakeaconfession.Sariputta said, “Making a confession to theBuddha is not themost importantthing.Youmustfirstachievetruereconciliation.Onlyifreconciliationhastakenplacewilltheceremonyofconfessionhavemeaning.”Thatnightthesutramaster,responsibleforstartingtheconflictbyhisrefusal

to be corrected, went to the precept master. He joined his palms and bowed.Thenhekneltinfrontofthepreceptmasterandsaid,“Venerable,IacceptthatIviolated a precept. It was proper for you to correct me. I am ready to makeconfessionbeforethesangha.”The sutra master knew that the only way to resolve the conflict was to

swallowhis pride. The preceptmaster responded by kneeling before the sutramasterandsaying,“IconfessthatI,too,lackedhumilityandtact.Pleaseacceptmysincereapologies.”Latethatnightaconfessionceremonywasheldforthesutramaster.Everyone

gave a sigh of relief, especially the Kosambi bhikkhus who had remainedimpartialthroughouttheconflict.ItwasaftermidnightwhenSariputtainformedthe Buddha that reconciliation had finally taken place. The Buddha noddedsilently.Theconflictwasended,butheknewthatitwouldtaketimeforallthewoundstoheal.

ChapterForty-Eight

CoveringMudwithStraw

Venerable Moggallana suggested a meeting take place between the Buddha’sseniordisciplesatJetavanaandtheprincipalinstigatorsoftheKosambiconflict.Thegoalof themeetingwas to learn fromtheexperience inorder tocomeupwith ways to prevent such conflicts from taking place again. VenerableMahakassapapresidedoverthemeeting.To begin the meeting, Mahakassapa asked Anuruddha to repeat the six

principlesofharmoniouslivingthattheBuddhahadexpoundedduringhisstayatEasternBambooForest.AfterhearingAnuruddhaexplain thesixprinciples,Moggallanasuggested thatbhikkhusandbhikkhunis inallmonasticcentersbeaskedtomemorizethem.After fourdaysofdiscussion, thebhikkhus in themeetingformulatedseven

practicesofreconciliationtobeusedtosettledisputeswithinthesangha.TheynamedthesesevenmethodsSaptadhikarana-samatha:Thefirstpracticeissammukha-vinaya,orFace-to-FaceSitting.Accordingto

this practice, the dispute must be stated before the entire convocation ofbhikkhus, with both sides of the conflict present. This is to avoid privateconversations about the conflictwhich inevitably influencepeople against onesideortheother,creatingfurtherdiscordandtension.The second practice is smrti-vinaya, or Remembrance. In the convocation,

bothpartiesinvolvedtrytorememberfromthebeginningeverythingthatledupto the conflict. Details should be presented with as much clarity as possible.Witnessesandevidenceshouldbeprovided,ifavailable.Thecommunitylistensquietly and patiently to both sides in order to obtain adequate information toexaminethedispute.The third practice is amudha-vinaya, or Non-stubbornness. The monks in

question are expected to resolve the conflict. The community expects bothpartiestodemonstratetheirwillingnesstoreachreconciliation.Stubbornnessisto be considered negative and counterproductive. In case a party claims heviolated a precept becauseof ignoranceor anunsettled state ofmind,withoutactually intending toviolate it, thecommunityshould take that intoaccount in

ordertofindasolutionthatisagreeabletobothsides.The fourth practice is tatsvabhaisya-vinaya, or Voluntary Confession. Each

party is encouraged toadmithisown transgressionsand shortcomingswithouthaving to be prodded by the other party or the community. The communityshouldalloweachpartyampletimetoconfesshisownfailings,nomatterhowminor they may seem. Admitting one’s own faults begins a process ofreconciliation and encourages theother party to do likewise.This leads to thepossibilityoffullreconciliation.The fifth practice ispratijñakaraka-vinaya, orAccepting theVerdict.When

theverdict is reached, jñapticaturthinkarmavacana, itwill be read aloud threetimes.Ifnooneinthecommunityvoicesdisagreementwithit, it isconsideredfinal.Neitherparty indisputehas theright tochallengetheverdict.Theyhaveagreed toplace their trust in thecommunity’sdecisionandcarryoutwhateververdictthecommunityreaches.Thesixthpracticeisyadbhuyasikiya-vinaya,orDecisionbyConsensus.After

hearingbothsidesandbeingassuredofthewholeheartedeffortsbybothsidestoreachasettlement,thecommunityreachesaverdictbyconsensus.The seventh practice is trnastaraka-vinaya, or Covering Mud with Straw.

During theconvocation,avenerableeldermonkisappointed torepresenteachsideintheconflict.Thesearehighmonkswhoaredeeplyrespectedandlistenedtobyothers in the sangha.They sit and listen intently, saying little.Butwhentheydospeak,theirwordscarryspecialweight.Theirwordshavethecapacitytosootheandhealwounds,tocallforthreconciliationandforgiveness,justasstrawcoversmud,enablingsomeonetocrossitwithoutdirtyinghisclothes.Thankstothepresenceoftheseelderbhikkhus,thedisputingpartiesfinditeasiertoreleasepettyconcerns.Bitternessiseasedandthecommunityisabletoreachaverdictagreeabletobothsides.TheBuddha’sseniordisciplessubmittedtheSevenPracticesofReconciliation

for his approval. He praised their work and agreed that the practices shouldbecomepartoftheformalprecepts.The Buddha remained at Jetavana for six months before returning to

Rajagaha.HestoppedtovisitthebodhitreeonthewayandenteredUruvelatovisitSvasti’sfamily.Svastiwastwenty-oneyearsold.TheBuddhahadreturnedtofulfillhispromisetowelcomeSvastiintothesanghawhenhewasoldenough.SvastiwasordainedandfastbecameRahula’sclosestfriend.

ChapterForty-Nine

Earth’sLessons

SvastilistenedwithgreatinteresttoallthatAssajiandAnandarecountedaboutthe Buddha’s efforts to spread the Dharma. Bhikkhuni Gotami and Rahulalistenedintentlytoo.Ananda’smemorywastrulyphenomenal.HefilledinmanydetailsthatAssajiforgottomention.Svastiwasgratefultobothbhikkhus,andtoBhikkhuniGotamiandnoviceRahula.Thanks to themhe learnedmuchabouttheBuddha’s lifehe couldneverhave learnedotherwise.Svasti hoped that hewouldalwaysbeabletoliveclosebytheBuddhainordertowitnesshislifeandreceivehisteachingsdirectly.ThankstoSujata,eventhoughSvastiwasanuntouchablebuffaloboy,hehad

learned the basics of a young man’s education. But his lessons with her hadendedseveralyearsagowhensheleftUruvelatomarryamaninthevillageofNadika. Svasti knew that he could learn a great deal from Rahula. He foundRahula’sbearingfullofgentledignity.NotonlywasRahulafromanoblecaste,but he had spent the past eight years living in the serene and concentratedatmosphereofthesangha.ComparedtoRahula,Svastifeltroughandawkward.But his feelings caused him to devote great efforts to his practice. SariputtaaskedRahulatoshowSvastibasicpracticessuchasputtingontherobe,holdingthe begging bowl, walking, standing, lying down, sitting, eating, washing,listening toDharma talks, all inmindfulness.A bhikkhumemorized and paiddiligentattentiontoforty-fivepractices,allofwhichhelpedtodeepenhisfocusandserenity.Inprinciple,Rahulawasstillonlyanovice,asamanera.Hehadtowaituntil

hewastwentyyearsoldtotakefullvows.Asamanerahadtenprecepts—donotkill,donotsteal,donotengageinsexualrelations,donotspeakfalsehoods,donot drink alcohol, do not wear jewelry, flowers, or perfume, do not sit or liedownonanywide,high,orfancybed,donotparticipateinseculardancingandsinging parties, do not handlemoney, and do not eat past the noon hour. Theforty-five practices were followed by ordained bhikkhus, but Rahula wasexpectedtostudyandobservetheminpreparationforhisfullvows.Abhikkhuobservedonehundredtwentyprecepts,whichincludedtheforty-fivepractices.

RahulatoldSvastithatadditionalpreceptswouldprobablybeadded,andthathehadheardtheymightwellnumbertwohundredormoreintime.RahulaexplainedtoSvastithatinthefirstyearsofthesangha,therewereno

precepts.Ordinationwas simple.Apersonhadonly tokneel at the feetof theBuddhaoranotherbhikkhuand recite the three refuges three times. Itbecamenecessarytocreateandenforcepreceptsasthesanghagrew,becauseinsolargeacommunity,therewerebhikkhuswhoneededrulesandguidelinesinordertobetterdisciplinethemselves.RahulatoldSvastithatthefirstpersontoviolatethespiritofthesanghawasa

bhikkhu namedSudina. Itwas because of Sudina that theBuddha created thefirst precepts. Before he was ordained, Sudina was married and lived in thevillageKalandaontheoutskirtsofVesali.WhenheheardtheBuddhateach,heasked tobeordained.Shortlyafter that,hehadachance to return toKalanda.His family invitedhim for ameal in theirhomeandheconsented.His familyimplored him to return to secular life and help run the family business. Herefused.HisparentscomplainedbecauseSudinawas theironlychild,and theyhadnoone to inherit thebusiness.They feared that the family’swealthwouldfall into someone else’s hands. Seeing Sudina’s determination to remain abhikkhu,hismothersuggestedthattheleasthecoulddowastoleaveachildasanheir.Persuadedbyhismother’spleas,andwithoutpreceptstoguidehim,heagreedtomeetwithhisformerwifeinMahavanaForest.Hiswifeconceivedandgave birth to a boy they namedBijaka,whichmeans “seed.” Sudina’s friendstaunted him by calling him “Seed’s father.” The reputation of the sanghawastarnished. The Buddha called the bhikkhus together and chastised Sudina.Because of this incident, formal precepts were instituted. It was decided thatwhenever a bhikkhu violated the spirit of the Way of Enlightenment andLiberation, a convocation would be called and a new precept added. ThepreceptswerecalledPatimokkha.Fourpreceptswereconsideredcardinal.Theviolationofanyoneofthesefour

resultedinbeingexpelledfromthecommunity.Alltheotherpreceptscouldbeforgivenbymakingconfession.Thefourcardinalpreceptswere—donotengagein sexual relations,donot steal,donotkill, anddonot claim tohaveattainedinsightyouhavenotactuallyattained.Thesefourpreceptswerecalledparajika.Rahula also told Svasti that theBuddha had never treated himwith special

favorseven thoughhis fatherdearly lovedhim.Herecalledhow,at theageofeleven, he told a fib to Sariputta because he was afraid of being scolded forrunningoff andplayingwhenhehadotherduties.He endeduphaving to tell

fourfibsinarowforfearthatSariputtawoulduncoverthetruth.Butasisalmostalways the case, the truth came out. The Buddha used this occasion to teachRahulahowimportantitwasalwaystotellthetruth.AtthattimeSariputtaandRahuladwelledinAmbalatthikaPark,notfarfrom

BambooForest,wheretheBuddhawasstaying.OnedaytheBuddhapaidthemavisit.Rahulasetoutachairforhimandbroughthimabasinofwatertowashhishandsandfeet.WhentheBuddhawasfinishedwashing,hepouredoutmostofthewaterinthebasin.HelookedatRahulaandasked,“Rahula,istherealittleoralotofwaterinthisbasin?”RahulasetoutachairfortheBuddhaandbroughthimabasinofwatertowashhisfeet.

Rahulaanswered,“Thereisverylittleleft.”TheBuddhasaid,“Youshouldknow,Rahula,thatapersonwhodoesnottell

thetruthhasaslittleintegrityleftasthewaterinthisbasin.”Rahulawassilent.TheBuddhapouredouttheremainingwaterandaskedhis

son,“Rahula,doyouseehowIhaveemptiedallthewaterout?”“Yes,Isee.”“Thosewhocontinueto telluntruths loseall their integrity justas thisbasin

haslostallitswater.”TheBuddha turned the basin upside down and asked Rahula, “Do you see

howthisbasinisturnedupsidedown?”

“Yes,Isee.”“Ifwedon’tpracticecorrectspeech,ourintegrityisturnedupsidedownjust

likethisbasin.Don’ttellfibseveninjest.Rahula,doyouknowwhyoneusesamirror?”“Yes,amirrorisusedtolookatone’sreflection.”“Just so, Rahula. Regard your own actions, thoughts, and words just as a

personlooksintoamirror.”Rahula’s story made Svasti more deeply aware of the importance of right

speech. He could recall times he had fibbed to his parents, and even once toSujata.Hewas thankful he had never lied to theBuddha.Actually, it seemedimpossibletolietotheBuddha.Evenifsomeonedid,theBuddhawouldsurelybeabletotell.Svastithoughttohimself,“IwillresolvealwaystospeakthetruthtoeveryoneImeet,eventhesmallestchild.ThiswillbethewayIcanshowmygratitude to theBuddhaforallhehasdoneforme. Iwillobserve thepreceptsdiligently.”Twiceamonth,onnewmoonandfullmoondays, thebhikkhusgathered to

recite the precepts.Each preceptwas read aloud and then the communitywasaskedifanyonehadfailedtokeepthatprecept.Ifnoonespoke,thenextpreceptwasread.Ifsomeonehadviolatedtheprecept,hestoodandmadeaconfessionto the community. With the exception of the four parajika, confession wasenoughtomakeamends.On many days, Svasti was asked to join the Buddha’s group for begging,

joinedbySariputtaandRahula.ThatretreatseasontheydwelledinthehillsnearthetownofEkanala,southofRajagaha.Oneafternoonas thebhikkhuspassedbyricefieldsnearEkanala,theywerestoppedbyawealthyfarmerfromanoblecastenamedBharadvaja.Heownedseveralthousandacres.Itwastheseasonforplowing,andhewasoutdirectingtheeffortsofhundredsoflaborers.Whenhesaw the Buddha pass by, he stood directly in his way and said with somecontempt, “We are farmers. We plow, sow seeds, fertilize, tend, and harvestcropsinordertoeat.Youdonothing.Youproducenothing,yetyoustilleat.Youareuseless.Youdon’tplow,sow,fertilize,tend,orharvest.”TheBuddha responded, “Oh, butwe do.We plow, sow, fertilize, tend, and

harvest.”“Thenwhereareyourplows,yourbuffaloes,andyourseeds?Whatcropsdo

youtend?Whatcropsdoyouharvest?”TheBuddhaanswered,“Wesowtheseedsoffaithintheearthofatrueheart.

Ourplowismindfulnessandourbuffaloisdiligentpractice.Ourharvestislove

and understanding. Sir, without faith, understanding, and love, life would benothingbutsuffering.”Bharadvaja found himself unexpectedlymoved by the Buddha’s words. He

askedanattendanttobringtheBuddhafragrantricesimmeredinmilk,but theBuddharefusedbysaying,“Ihavenotsharedthesethingswithyouinordertobegiven food. If youwould like tomake anoffering, pleasedo so at anothertime.”Thelandownerwassoimpressedbythisthatheprostratedhimselfbeforethe

Buddha and asked to be accepted as a lay disciple. Svastiwitnessed this takeplacefirsthand.Heunderstoodhowmuchhecouldlearnbyremainingclosetothe Buddha’s side. He knew that of the several thousand bhikkhus in theBuddha’ssangha,fewhadthegoodfortunetobeasclose to theBuddhaashehimselfwas.Aftertheretreatseason,theBuddhatravelednorthwesttospreadtheDharma.

HereturnedtoSavatthiattheendofautumn.Onemorningwhentheywereoutbegging, Rahula strayed frommindfulness. Although he continued towalk infile, his mind was elsewhere. He gazed at the Buddha ahead of him andwondered what the Buddha would have become if he had not followed thespiritualpath.Ifhehadbecomeamightyemperor,whatwouldRahulahimselfbe now? Thinking such thoughts, Rahula forgot to observe his breathing andsteps.EventhoughtheBuddhacouldnotseeRahula,heknewhissonhadlosthismindfulness. The Buddha stopped and turned around. The other bhikkhuscame to a halt. The Buddha looked at Rahula and said, “Rahula, are youobservingyourbreathandmaintainingmindfulness?”Rahulaloweredhishead.The Buddha said, “To dwell inmindfulness, youmust continue to observe

yourbreath.Wepracticemeditationevenaswebeg.Continuetomeditateontheimpermanent andnon-self natureof the aggregateswhichcomprise all beings.Thefiveaggregatesare thebody,feelings,perceptions,mental formations,andconsciousness. Observe your breath and thoughts, and your mind will notbecomedispersed.”TheBuddhaturnedbackaroundandcontinuedtowalk.Hiswordsservedasa

remindertoallthebhikkhustomaintaintheirmindfulness.Butafewstepsafterthat,Rahulaabandonedthelineofbhikkhusandenteredtheforestwherehesatalonebeneathatree.Svastifollowedhim,butRahulalookedupathimandsaid,“Pleasegobeggingwith theothers. I don’thave theheart togobegging rightnow.TheBuddhacorrectedmebeforetheentirecommunity.Ifeelsoashamed,

I’drathersitherealoneandmeditate.”Seeinghewasunabletohelphisfriend,Svastirejoinedtheotherbhikkhus.Onthewalkbacktothemonastery,VenerableSariputtaandSvastistoppedin

the forest to invite Rahula to walk back with them. At the monastery, Svastishared half of his foodwithRahula, andwhen they finished eating, Sariputtatold Rahula that the Buddha wished to see him. Svasti was permitted toaccompanyhim.TheBuddhaunderstoodthatRahulawasripetoreceivecertainteachings.He

said, “Rahula, learn from the earth.Whether people spread pure and fragrantflowers,perfume,orfreshmilkon it,ordiscardfilthyandfoul-smellingfeces,urine, blood, mucus, and spit on it, the earth receives it all equally withoutclingingoraversion.Whenpleasantorunpleasantthoughtsarise,don’tletthementangleorenslaveyou.“Learnfromthewater,Rahula.Whenpeoplewashdirtythingsinit,thewater

is not sad or disdainful. Learn from fire. Fire burns all things withoutdiscrimination.Itisnotashamedtoburnimpuresubstances.Learnfromtheair.Theaircarriesallfragranceswhethersweetorfoul.“Rahula,practicelovingkindnesstoovercomeanger.Lovingkindnesshasthe

capacity to bring happiness to others without demanding anything in return.Practice compassion to overcome cruelty. Compassion has the capacity toremove the suffering of others without expecting anything in return. Practicesympathetic joy toovercomehatred.Sympathetic joyariseswhenone rejoicesoverthehappinessofothersandwishesotherswell-beingandsuccess.Practicenon-attachmenttoovercomeprejudice.Non-attachmentisthewayoflookingatall things openly and equally. This is because that is. That is because this is.Myself and other are not separate.Donot reject one thing only to chase afteranother.“Rahula, loving kindness, compassion, sympathetic joy, and non-attachment

arebeautifulandprofoundstatesofmind.Icall themtheFourImmeasurables.Practicethemandyouwillbecomearefreshingsourceofvitalityandhappinessforothers.“Rahula,meditateonimpermanenceinordertobreakthroughtheillusionof

self.Meditateonthenatureofthebody’sbirth,development,anddeathinordertofreeyourselffromdesires.Practiceobservingyourbreath.Mindfulnessofthebreathbringsgreatjoy.”SvastiwashappytobesittingnexttoRahula,listeningtoalltheBuddhahad

to say. Though Svasti had memorized sutras such as Turning the Wheel of

DharmaandtheNatureofNon-Self,he felt thathehadnever tasted thesubtleflavoroftheDharmaasdeeplyastoday.Perhapsitwasbecausehehadnotheardthe other sutras spoken directly by the Buddha. The first sutra he had hearddirectlywastheSutraonTendingWaterBuffaloes.Butat thattimehewasnotyetripeenoughtograspmanyofitsdeepermeanings.Hepromisedhimselfthatduringhisfreetimehewouldreciteallthesutrasusinghisnewlygainedinsight.Thatday,theBuddhaalsospenttimeteachingthethetwoyoungmenvarious

methodsofobservingthebreath.ThoughSvastiandRahulahadreceivedsimilarinstruction before, this was the first time they received it directly from theBuddha. The Buddha told them that the first fruit ofmindfully observing thebreathwasovercomingdispersionandforgetfulness.“Breathingin,youareawarethatyouarebreathingin.Breathingout,youare

aware that you are breathing out.During suchmoments of breathing practice,focusyourmindonnothingbutyourbreath.Uselessandscatteredthoughtswillcease,allowingyourmindtodwellinmindfulness.Whenyouareawareofyourbreathing,youdwellinmindfulness.Dwellinginmindfulness,youcannotbeledastray by any thoughts.With just one breath, you can attain awakening. ThatawakeningistheBuddha-naturethatexistsinallbeings.“Breathing in a short breath, you know that you are breathing in a short

breath.Breathingoutalongbreath,youknowthatyouarebreathingoutalongbreath.Betotallyawareofeachbreath.Mindfullyobservingyourbreathingwillhelpyoubuildconcentration.Withconcentration,youwillbeabletolookdeeplyintothenatureofyourbody,feelings,mind,andtheobjectsofmindwhicharecalledsarvadharma.”The Buddha had taught them wholeheartedly. His words were simple but

profound. Svasti was confident that, thanks to this special session with theBuddha, he would find it easier to maintain mindfulness of breathing andthereforewouldbeabletomakegreaterprogressinhispractice.Afterbowingtothe Buddha, Svasti and Rahula walked to the lake together. They repeated toeachotherallthethingstheBuddhahadtaughttheminordertorememberthemwell.

ChapterFifty

AHandfulofBran

The following year the Buddha spent the retreat season in Vejanra with fivehundredbhikkhus. Sariputta andMoggallana served as his assistants.Halfwayintotheretreatseason,droughthitthearea,andtheheatwasalmostunbearable.TheBuddha spentmost of each day beneath the refreshing shade of a nimbatree.Heate,gaveDharmatalks,meditated,andsleptbeneaththissametree.By thebeginningof the thirdmonthof retreat, thebhikkhuswere receiving

fewerandsmallerfoodofferings.Foodwasscarcebecauseofthedrought,andeven the food reserves maintained by the government for difficult times haddwindledtoalmostnothing.Manymonksreturnedtothemonasterywithemptybowls.TheBuddhahimself often returned frombeggingwith an emptybowl,andhefilledhisstomachwithwatertoeasethehunger.Thebhikkhusgrewthinandwan.VenerableMoggallanasuggestedtheyallmovesouthtoUttarakuruforthe remaining days of the retreat,where foodwould be easier to find, but theBuddharefused,saying,“Moggallana,wearenottheonlyonessuffering.Allthelocalpeople,withtheexceptionofafewwealthyhouseholds,aresufferingfromhunger.Weshouldnotabandonthepeoplenow.Wehaveachancetoshareandunderstand their suffering.We should remain here until the end of the retreatseason.”Thewealthymerchant,Agnidatta, had invited theBuddha andhis bhikkhus

for the retreat season inVejanra, afterheheard theBuddha teach.Buthewasawayonbusinessandhadnoideaofthesituationbackhome.One dayMoggallana pointed to a glade of healthy green trees and grasses

growingnear themonastery and said to theBuddha, “Teacher, I believe thoseplantshaveremainedfreshandstrongthankstotherichnutrientsinthesoil.Wecoulddigupsomeofthatrichhumusandmixitwithwatertomakeanutritiousfoodforthebhikkhus.”TheBuddha said, “Itwould not be correct to do so,Moggallana. In fact, I

trieddoingjustthatduringmydaysofself-mortificationonDangsirimountain,butInoticednonutritionalbenefits.Manylivingbeingsliveinthesoilprotectedfromtheheatofthesun.Ifwediguptheground,manyofthosecreatureswill

die,andplantswillbekilledalso.”Moggallanasaidnomore.Ithadlongbeenmonasticcustomforbhikkhustoplaceaportionofthefood

offerings they received into an empty receptacle set out to provide food forbhikkhuswhodidnotreceiveadequatefoodofferings.Svastinoticedthatinthepasttendays,thereceptaclehadremainedemptyofevenagrainofriceorpieceof chappati.Rahulaprivately confided toSvasti that althoughnobhikkhuwasreceiving adequate food, the people tended to offer food first to the elderbhikkhus. Younger bhikkhus received little or nothing. Svasti had noticed thesame.Hesaid,“EvenondayswhenIreceivealittlefood,IstillfeelhungryafterIeatit.Isitthesameforyou?”Rahulanodded.Hefounditdifficulttosleepatnightbecauseofhishunger.One day after returning from begging, Venerable Ananda placed an

earthenware pot on a three-legged outdoor stove.He gathered some pieces ofwood and began to build a fire. Svasti came to see what he was doing andofferedtotendthefire.Svastiwasmoreskilledatsuchmatters,anyway.Innotimeatall,hehadafinefireblazing.Anandaliftedhisbeggingbowlandpouredsomethingthatlookedlikesawdustintothepot.Hesaid,“Thisisbran.WecanroastituntilitisfragrantandthenofferittotheBuddha.”Svasti stirred thebranwith twosmall stickswhileAnanda toldhimhowhe

met a horse merchant who had recently arrived in Vejanra with five hundredhorses.Because themerchant saw the plight of the bhikkhus, he toldAnandathat anytime the bhikkhus were unable to receive food offerings, they couldcome tohis stablesandhewouldoffer eachbhikkhuahandfulof thebranheusedtofeedhishorses.ThatdayheofferedtwohandfulstoAnanda,onemeantfor theBuddha.Anandapromisedhewouldannouncethemerchant’sgenerousoffertotheotherbhikkhus.The bran was soon toasted and fragrant. Ananda scooped it back into the

begging bowl and invited Svasti to accompany him on thewalk to the nimbatree.AnandaofferedthebrantotheBuddha.TheBuddhaaskedSvastiifhehadreceived any food offerings, and Svasti showed him the sweet potato he hadbeenluckyenoughtoreceive.TheBuddhainvitedthemtositdownandeatwithhim.Heliftedhisbowlwithgreatreverence.Svastiheldhispotatomindfullyinhishand.AshewatchedtheBuddhascoopupthebranandeatitwithgratefulappreciation,hefeltlikeweeping.AftertheDharmatalkthatday,VenerableAnandatoldthecommunityabout

the horsemerchant’s offer.Ananda asked them to visit the stables onlywhentheyhadreceivednofoodofferingsatall,asthebranwasmeantforthehorses

andhedidn’twantthemtogohungry.That night beneath the moon, Sariputta paid a visit to the Buddha sitting

beneaththenimbatree.Hesaid,“Lord,theWayofAwakeningissowondrous!Ithasthecapacitytotransformeveryonewhohears,understands,andpracticesit.Lord,howcanweassure that theWaywill continue tobe transmittedafteryouaregone?”“Sariputta,ifthebhikkhusgraspthetruemeaningofsutrasandpracticewhat

thesutrasteach,iftheysincerelyfollowtheprecepts,theWayofLiberationwillcontinueforcenturies.”“Lord,greatnumbersofbhikkhusdiligentlymemorizeandrecitethesutras.If

future generations of monks continue to study and recite the teachings, yourlovingkindnessandyourinsightwillsurelyextendfarintothefuture.”“Sariputta, transmitting the sutras is not enough. It is necessary to practice

whatiscontainedinthesutras.Itisespeciallyimportanttoobservetheprecepts.Without that, the Dharma cannot last long. Without the precepts, the trueDharmawouldquicklyfade.”“Is thereawayofputtingtheprecepts intoaformthatcanbepreservedfor

thousandsoflivestocome?”“That is not yet possible, Sariputta. A finished set of precepts cannot be

createdinonedayorbyoneperson.Inthefirstyearsofthesangha,wedidn’thaveanyprecepts.Gradually,becauseofshortcomingsanderrorscommittedbybrothers,wehavecreatedprecepts.Nowwehaveonehundredtwentyprecepts.That number will increase over time. The precepts are not yet complete,Sariputta.Ibelievethenumbermayrisetotwohundredormore.”Thefinaldayoftheretreatarrived.ThemerchantAgnidattareturnedfromhis

travels and was shocked to learn how much the bhikkhus had suffered fromhunger. He felt ashamed and organized ameal offering at his home. He alsoofferedeachbhikkhuanewrobe.AftertheBuddhadeliveredhisfinaltalkoftheseason,thebhikkhusheadedsouth.It was a lovely journey. The bhikkhus walked without haste. They rested

nightsandbeggedinthemornings.Aftertheirmealandarestinthecoolforests,they continued towalk each day. Sometimes they remained several days in avillagewhere the peoplewere especially delighted to receive the teaching.Atnight,themonksstudiedandrecitedthesutrasbeforemeditationandsleep.Oneafternoon,Svasticameacrossagroupofyoungbuffaloboysleadingtheir

buffaloes home. He stopped and talked to them, reminiscing about his ownyouth. Suddenly he was seized with a longing to see his family. He missed

RupakandBala,andmostofall,Bhima.Hestillwonderedifitwasproperforabhikkhutothinkaboutthefamilyhehadleft.Ofcourse,Rahulatoldhimthathehadmissedhisfamilytoo.Svasti was twenty-two years old. He preferred the company of younger

people,feelingmoreateasewiththem.HeenjoyedtimespentwithRahulathemost.Theyoftenshared their innermost thoughts.Svasti toldRahulaabouthislifeasabuffaloboy.Rahulahadneverhadanoccasiontositonawaterbuffalo’sback.HehadahardtimebelievingthatsolargeacreaturecouldbeasdocileasSvasti claimed. Svasti assured him that water buffaloes were the gentlest ofanimals.HetoldRahulaofthecountlesstimeshehadlainonabuffalo’sbackastheywalkedhomealongthebanksoftheriver.Hewouldlookupattheblueskyanddriftingclouds,enjoyingmomentsofpeacefulleisureonthewarm,smoothbackofthebuffalo.SvastialsotoldRahulaaboutthegamesheplayedwithotherbuffalo boys. Rahula loved to hear these stories. It was a life he had neverknown, since he had been raised in a palace.Rahula said hewished he couldexperience riding on a buffalo’s back, andSvasti promised him that hewouldsomehowarrangeit.SvastiwonderedhowhecouldarrangeabuffalorideforRahula.Theywere

bothordainedmonks!Hedecidedthatwhentheytraveledinthevicinityofhishomevillage,hewouldasktheBuddha’spermissiontogoandseehisfamily.Hewould ask if Rahula could join him. Then,when no one elsewas around, hewouldaskRupaktoletRahulaclimbonthebackofoneofthebuffaloesRupaktended.RahulacouldridealongthebanksoftheNeranjaraRiver.Svastiplannedtotakeoffhismonk’srobeandrideonabuffalotoo,justlikeintheolddays.The next year, the Buddha spent the retreat season on the stony mountain

Calika. It was the thirteenth retreat season since theBuddha’s Enlightenment.Meghiyawas servingas theBuddha’sassistant.OnedayMeghiyaconfided totheBuddhathatwhenhesataloneintheforest,hewasdisturbedbythoughtsofdesire and passion. He was concerned because the Buddha encouraged thebhikkhustospendtimealoneinordertomeditate,butwheneverhemeditatedinsolitude,hewasconfrontedbymentalobstacles.TheBuddhatoldhimthatpracticinginsolitudedidnotmeantolivewithout

thesupportoffriends.Wastingtimeinidlechatteranduselessgossipwithotherswas not beneficial to the spiritual life, but receiving the support of friends inone’spracticewasmost important.Bhikkhusneeded to live incommunities tosupportandencourageeachother.Thatwasthemeaningoftakingrefugeinthesangha.

The Buddha also told him, “A bhikkhu requires five things. The first isunderstandingandvirtuousfriendswhosharethepath.Thesecondispreceptstohelpthebhikkhumaintainmindfulness.Thethirdisampleopportunitytostudythe teaching. The fourth is diligence. And the fifth is understanding. The lastfourconditionsareclosely linked toanddependupon thepresenceof the firstcondition—havingfriendstopracticewith.“Meghiya,practicethecontemplationsondeath,compassion,impermanence,

andthefullawarenessofbreathing:“Toovercomedesire,practicethecontemplationonacorpse,lookingdeeply

attheninestagesofthebody’sdecayfromthetimethebreathingceasestothetimethebonesturntodust.“Toovercomeangerandhatred,practicethecontemplationoncompassion.It

illuminates the causes of anger and hatred within our own minds and in themindsofthosewhohaveprecipitatedit.“To overcome craving, practice the contemplation on impermanence,

illuminatingthebirthanddeathofallthings.“Toovercomeconfusionanddispersion,practicethecontemplationonthefull

awarenessofbreathing.“Ifyouregularlypracticethesefourcontemplations,youwillattainliberation

andenlightenment.”

ChapterFifty-One

TheTreasureofInsight

When the thirteenth retreat season ended, the Buddha returned to Savatthi.SvastiandRahulafollowedhim.ItwasthefirsttimeSvastihadbeentoJetavanaMonastery.Hewasdelighted to discover howbeautiful and inviting a place itwas to practice. Jetavana was cool, refreshing, and friendly. Everyone smiledwarmlyatSvasti.TheyknewthattheSutraonTendingWaterBuffaloeshadbeeninspiredbyhim.Svastiwasconfident that in so supportiveanenvironmenthewouldmakegreatprogressinhispractice.HewasbeginningtounderstandwhytheSanghawas as important as theBuddha and theDharma. Sanghawas thecommunityofpersonspracticingtheWayofAwareness.Itprovidedsupportandguidance.Itwasnecessarytotakerefugeinthesangha.Rahula turned twenty years old, and Sariputta performed his ordination

ceremony.Hewasnowafullyordainedbhikkhuandallthecommunityrejoiced.VenerableSariputtadevotedseveraldayspriortotheordinationtogiveRahulaspecialteaching.SvastiaccompaniedhimduringthesesessionsandsobenefitedfromSariputta’steachingaswell.AfterRahula’sordination, theBuddhaalsospent timeto teachhimdifferent

methodsofcontemplation.Svastiwasinvitedtothesesessions,too.TheBuddhataughtthemthecontemplationonthesixsenseorgans:eyes,ears,nose,tongue,body, andmind; on the six sense objects: forms, sounds, smells, tastes, tactileobjects, and objects of mind; and the six sense consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, taste-consciousness,body-consciousness,andmind-consciousness.TheBuddhashowedthemhowtolook deeply into the impermanent nature of these eighteen domains of sense,calledtheeighteendhatus,whichcomprisedthesixsenseorgans,thesixsenseobjects, and the six sense consciousnesses or internal objects of sense.Perceptionsarosebecauseofcontactbetweenasenseorganandasenseobject.All the domains of sense depended on each other for existence; theywere allimpermanent and interdependent. If one could understand that, one couldpenetratethetruthoftheemptinessofselfandtranscendbirthanddeath.TheBuddhagaveRahulatheteachingontheemptinessofselfingreatdetail.

Hesaid,“Rahula,amongthefiveskandhas—body,feelings,perceptions,mentalformations, and consciousness—there is nothing that can be considered to bepermanentandnothingthatcanbecalleda‘self.’Thisbodyisnottheself.Thisbodyisnotsomethingthatbelongstotheselfeither.Theselfcannotbefoundinthebody,andthebodycannotbefoundintheself.“Therearethreekindsofviewsofself.Thefirstisthatthisbodyistheself,or

these feelings, perceptions, mental formations, or consciousness are the self.This is ‘thebelief inskandhaasself,’and it is thefirstwrongview.Butwhenone says, ‘The skandhas are not the self,’ onemay fall into the secondwrongview and believe that the self is something that exists independently from theskandhasand that theskandhasare itspossessions.Thissecondwrongviewiscalled‘skandhaisdifferentfromtheself.’Thethirdwrongviewconsistsinthebelief that there is a presence of the self in the skandhas, and there is thepresenceoftheskandhasintheself.Thisiscalled‘thebeliefinthepresenceofskandhasandselfineachother.’“Rahula,practicingdeeplythemeditationontheemptinessoftheselfmeans

lookingintothefiveskandhasinordertoseethattheyareneitherself,belongingtoself,norinterbeingwithself.Onceweovercomethesethreewrongviews,wecanexperiencethetruenatureof‘emptinessofalldharmas.”’SvastinoticedhowabhikkhuatJetavananamedTheraneverspoketoanyone

else.Healwayswalkedalone.VenerableTheradidnotdisturbanyonenordidheviolateanyprecepts,andyetitseemedtoSvastithathedidnotliveingenuineharmonywith the restof thecommunity.OnceSvasti tried to speakwithhim,but he walked away without responding. The other bhikkhus nicknamed him“the one who lives alone.” Svasti had often heard the Buddha encourage thebhikkhus to avoid idle talk, meditate more, and develop self-sufficiency. ButSvasti felt thatVenerableTherawasnot living thekindof self-sufficiency theBuddhaintended.Confused,SvastidecidedtoasktheBuddhaaboutit.Thenextday,duringhisDharmatalk,theBuddhasummonedtheelderThera.

Heaskedhim,“Isittruethatyouprefertokeeptoyourselfandthatyoudoallthingsalone,avoidingcontactwithotherbhikkhus?”Thebhikkhuanswered,“Yes,Lord, that is true.Youhave toldus tobeself-

sufficientandtopracticebeingalone.”TheBuddhaturnedtothecommunityandsaid,“Bhikkhus,Iwillexplainwhat

trueself-sufficiencyisandwhatisthebetterwaytolivealone.Aself-sufficientpersonisapersonwhodwellsinmindfulness.Heisawareofwhatisgoingoninthepresentmoment,whatisgoingoninhisbody,feelings,mind,andobjectsof

mind.Heknowshowto lookdeeplyat things in thepresentmoment.Hedoesnotpursuethepastnorlosehimselfinthefuture,becausethepastnolongerisandthefuturehasnotyetcome.Lifecanonlytakeplaceinthepresentmoment.Ifwelosethepresentmoment,weloselife.Thisisthebetterwaytolivealone.“Bhikkhus,whatismeantby‘pursuingthepast’?Topursuethepastmeansto

lose yourself in thoughts about what you looked like in the past, what yourfeelingswerethen,whatrankandpositionyouheld,whathappinessorsufferingyouexperiencedthen.Givingrisetosuchthoughtsentanglesyouinthepast.“Bhikkhus,whatismeantby‘losingyourselfinthefuture’?Toloseyourself

in thefuturemeans to loseyourself in thoughtsabout thefuture.Youimagine,hope, fear,orworryabout thefuture,wonderingwhatyouwill look like,whatyourfeelingswillbe,whetheryouwillhavehappinessorsuffering.Givingrisetosuchthoughtsentanglesyouinthefuture.“Bhikkhus,returntothepresentmomentinordertobeindirectcontactwith

lifeandtoseelifedeeply.Ifyoucannotmakedirectcontactwithlife,youcannotseedeeply.Mindfulnessenablesyoutoreturntothepresentmoment.Butifyouareenslavedbydesiresandanxietiesoverwhatishappeninginthepresent,youwillloseyourmindfulnessandyouwillnotbetrulypresenttolife.“Bhikkhus, one who really knows how to be alone dwells in the present

moment,evenifheissittinginthemidstofacrowd.Ifapersonsittingaloneinthemiddleofaforestisnotmindful,ifheishauntedbythepastandfuture,heisnottrulyalone.”TheBuddhathenrecitedagathatosummarizehisteaching:

“Donotpursuethepast.Donotloseyourselfinthefuture.Thepastnolongeris.Thefuturehasnotyetcome.Lookingdeeplyatlifeasitisintheveryhereandnow,thepractitionerdwellsinstabilityandfreedom.Wemustbediligenttoday.Towaituntiltomorrowistoolate.Deathcomesunexpectedly.Howcanwebargainwithit?Thesagecallsapersonwhoknows

howtodwellinmindfulnessnightandday‘onewhoknowsthebetterwaytolivealone.’”

After reading the gatha, the Buddha thanked Thera and invited him to be

seated again. TheBuddha had neither praised nor criticized Thera, but it wasclear that the bhikkhu now had a better grasp of what the Buddha meant bybeingself-sufficientorbeingalone.During the Dharma discussion that took place later that evening, Svasti

listenedtotheseniordisciplessayhowimportanttheBuddha’swordshadbeenthatmorning.VenerableAnandarepeatedtheBuddha’sdiscourse,includingthegatha,wordforword.SvastiwasalwaysamazedatAnanda’smemory.Anandaeven spokewith the same stress onwords as theBuddha.WhenAnandawasfinished,Mahakaccanastoodupandsaid,“IwouldliketosuggestthatwemakeaformalsutraoftheBuddha’steachingthismorning.Ifurthersuggest thatwenameit theBhaddekarattaSutta, theSutraonKnowing theBetterWay toLiveAlone.Everybhikkhushouldmemorizethissutraandputitintopractice.”MahakassapastoodupandvoicedhissupportforMahakaccana’sidea.Thenextmorningwhen thebhikkhuswereoutbegging, theyencountereda

groupof childrenplayingby the rice paddies.The childrenhad caught a crabwhichoneboyhelddownwithhisforefinger.Withhisotherhand,herippedoneof the crab’s claws off. The other children clapped their hands and squealed.Pleasedwiththeirreaction,theboyrippedtheotherclawoff.Thenhetoreallofthe crab’s legs off, one by one. He tossed the crab back into the paddy andcaughtanotherone.When the children saw the Buddha and bhikkhus arrive, they bowed their

heads and then returned to tormenting the next crab. The Buddha told thechildren to stop. He said, “Children, if someone ripped off your arm or leg,wouldithurt?”“Yes,Teacher,”thechildrenanswered.“Didyouknowthatcrabsfeelpainjustasyoudo?”Thechildrendidnotanswer.TheBuddhacontinued,“Thecrabeatsanddrinksjustlikeyou.Ithasparents,

brothers, and sisters.When youmake it suffer, youmake its family suffer aswell.Thinkaboutwhatyouaredoing.”The children appeared sorry for what they had done. Seeing that other

villagershadgatheredaroundtoseewhatheandthechildrenweretalkingabout,theBuddhausedtheoccasiontoofferateachingaboutcompassion.Hesaid,“Every livingbeingdeserves toenjoyasenseofsecurityandwell-

being.We shouldprotect life andbringhappiness to others.All livingbeings,whether largeor small,whether two-leggedor four-legged,whether swimmersorfliers,havearighttolive.Weshouldnotharmorkillotherlivingbeings.Weshouldprotectlife.“Children,justasamotherlovesandprotectsheronlychildattheriskofher

ownlife,weshouldopenourheartstoprotectalllivingbeings.Ourloveshouldencompasseverylivingbeingon,below,within,outside,andaroundus.Dayandnight,whether standing orwalking, sitting or lying down,we should dwell inthatlove.”TheBuddhaaskedthechildrentorelease thecrabtheyhadcaught.Thenhe

toldeveryone,“Meditatingonloveinthiswaybringshappinessfirsttotheonewhopractices it.Yousleepbetter andwakeupmoreat ease;youdonothavenightmares; you are neither sorrowful nor anxious; and you are protected byeveryone and everything around you.Those people and beings you bring intoyour mind of love and compassion bring you great joy, and, slowly, theirsufferingleavesthem.”Svasti knew that the Buddha was committed to sharing the teaching with

children.Tohelpwiththat,heandRahulaorganizedspecialclassesforchildrenat Jetavana.With the assistanceofyoung laypersons, especiallySudatta’s fourchildren,theyoungpeoplegatheredforspecialteachingonceamonth.Sudatta’sson, Kala, was not very enthusiastic at first about attending. He only did sobecause he was fond of Svasti. But little by little his interest grew. PrincessVajiri,theking’sdaughter,alsolenthersupporttotheseclasses.One full moon day, she asked the children to bring flowers to offer to the

Buddha.Thechildrenarrivedwith flowerspicked from theirowngardensandfromfieldsalongthewaytothemonastery.PrincessVajiribroughtanarmfuloflotus flowersshehadgathered fromthepalace’s lotuspool.Whensheand thechildrenwenttofindtheBuddhaathishut,theylearnedhewasintheDharmahallpreparingtogiveadiscoursetobothbhikkhusandlaypersons.Theprincessledthechildrenquietlyintothehall.Alltheadultsmovedtomakeapathwayforthechildren.TheyplacedtheirflowersonthesmalltableinfrontoftheBuddhaand then bowed. The Buddha smiled and bowed in return. He invited thechildrentositrightinfrontofhim.The Buddha’s Dharma talk that day was most special. He waited for the

childrentobeseatedquietly,andthenheslowlystoodup.Hepickeduponeofthelotusflowersandhelditupbeforethecommunity.Hedidnotsayanything.Everyonesatperfectlystill.TheBuddhacontinuedtoholduptheflowerwithoutsayinganythingfora longtime.Peoplewereperplexedandwonderedwhathemeant by doing that. Then the Buddha looked out over the community andsmiled.He said, “Ihave the eyesof trueDharma, the treasureofwondrous insight,

andIhavejusttransmittedittoMahakassapa.”Everyone turned to lookatVenerableKassapaandsaw thathewassmiling.

His eyes had not wavered from the Buddha and the lotus he held.When thepeoplelookedbackattheBuddha,theysawthathetoowaslookingatthelotusandsmiling.ThoughSvasti feltperplexed,heknew that themost important thingwas to

maintain mindfulness. He began to observe his breath as he looked at theBuddha. The white lotus in the Buddha’s hand had newly blossomed. TheBuddhahelditinamostgentle,noblegesture.Histhumbandforefingerheldthestemoftheflowerwhichtrailedtheshapeofhishand.Hishandwasasbeautifulas the lotus itself,pureandwondrous.Suddenly,Svasti trulysawthepureandnoblebeautyoftheflower.Therewasnothingtothinkabout.Quitenaturally,asmilearoseonhisface.TheBuddha’sDharmatalkthatdaywasmostspecial.

TheBuddhabegantospeak.“Friends,thisflowerisawondrousreality.AsIhold the flower before you, you all have a chance to experience it. Makingcontactwitha flower is tomakecontactwithawondrous reality. It ismakingcontactwithlifeitself.“Mahakassapasmiledbeforeanyoneelsebecausehewasabletomakecontact

withtheflower.Aslongasobstaclesremaininyourminds,youwillnotbeableto make contact with the flower. Some of you asked yourselves, ‘Why isGautamaholding that flowerup?What is themeaningofhisgesture?’ Ifyourmindsareoccupiedwithsuchthoughts,youcannottrulyexperiencetheflower.“Friends, being lost in thoughts is one of the things that prevents us from

making true contact with life. If you are ruled by worry, frustration, anxiety,anger, or jealousy, youwill lose the chance tomake real contact with all thewondersoflife.“Friends, the lotus in my hand is only real to those of you who dwell

mindfullyinthepresentmoment.Ifyoudonotreturntothepresentmoment,theflowerdoesnot trulyexist.Therearepeoplewhocanpass througha forestofsandalwood trees without ever really seeing one tree. Life is filled withsuffering,butitalsocontainsmanywonders.Beawareinordertoseeboththesufferingandthewondersinlife.“Being in touchwithsufferingdoesnotmean tobecome lost in it.Being in

touchwith thewondersof lifedoesnotmean to loseourselves in themeither.Beingintouchistotrulyencounterlife,toseeitdeeply.Ifwedirectlyencounterlife,wewill understand its interdependent and impermanentnature.Thanks tothat, we will no longer lose ourselves in desire, anger, and craving.We willdwellinfreedomandliberation.”Svasti felt happy. He was glad he had smiled and understood before the

Buddhaspoke.VenerableMahakassapahadsmiledfirst.HewasoneofSvasti’steachersandaseniordisciplewhohadtraveledfaronthepath.Svastiknewhecouldnotcomparehimself toMahakassapaand theotherelders likeSariputta,Moggallana,andAssaji.Afterall,hewasstillonlytwenty-fouryearsold!

ChapterFifty-Two

FieldsofMerit

The following year Svasti spent the retreat season at Nigrodha monastery inKapilavatthu.TheBuddhahadreturnedtohishomelandpriortotheretreatafterhearing about the conflict and unrest between the kingdoms of Sakya andKoliya.Koliyawashismother’snativeland.PrincessYasodharawasalsofromKoliya.The two kingdomswere separated by theRohiniRiver. In fact, the dispute

concernedtherightstotheriver’swater.Becauseofadrought,neitherkingdomhadenoughwatertoirrigateitsfields.BothkingdomswantedtobuildadamintheRohiniinordertohavewhatlittlewatertherewas.Atfirsttheconflictbeganasnomorethanangrywordshurledbackandforthacrosstheriverbyfarmers,but soon passions escalated and farmers began to throw rocks at each other.Police were sent in to protect citizens, and finally, soldiers were lined up oneithersideoftheriver.Itlookedasiftheconflictcoulderuptintoawaratanymoment.TheBuddhawanted, firstofall, tounderstand thecausesof thedispute.He

askedtheSakyageneralsbytheriver,andtheyaccusedthecitizensofKoliyaofthreateningthelivesandpropertyofSakyacitizens.ThenheaskedthegeneralsontheKoliyaside,andtheyaccusedtheSakyacitizensofthreateningthelivesandpropertyofthecitizensofKoliya.OnlywhentheBuddhaspokedirectlytothelocalfarmersdidhelearnthattherealsourceoftheconflictwasthelackofwater.ThankstohisclosetieswithboththeSakyaandKoliyadynasties,theBuddha

was able to bring about a meeting between King Mahanama and KingSuppabuddha.Heaskedthemtonegotiateaquicksolutiontothecrisis,becausebothsideswouldloseinawar,whetherthelosswasgreaterorsmaller.Hesaid,“YourMajesties,whichismoreprecious,waterorhumanlives?”Thekingsagreedthathumanliveswereinfinitelymoreprecious.TheBuddhasaid,“YourMajesties,theneedforadequateirrigationwaterhas

causedthisconflict.Ifprideandangerhadnotflaredup,thisconflictcouldhavebeen easily resolved. There is no need forwar! Examine your hearts. Do not

wastethebloodofyourpeoplebecauseofprideandanger.Onceprideandangerarereleased,thetensionsthatleadtowarwilldisappear.Sitdownandnegotiatehowtheriverwatercanbesharedequallywithbothsidesinthistimeofdrought.Bothsidesmustbeassuredofanequalamountofwater.”ThankstotheBuddha’scounsel,thetwosidesquicklyreachedanagreement.

Warm and cordial relations were re-established. King Mahanama asked theBuddha to remain and spend the retreat season in Sakya. It was the fifteenthretreatseasonsincetheBuddhaattainedEnlightenment.After the retreat, the Buddha returned south. He spent the sixteenth retreat

seasoninAlavi,theseventeenthatBambooForest,theeighteenthinKoliya,andthenineteenthinRajagaha.Whenever he stayed in Rajagaha, the Buddha preferred dwelling on

Gijjhakuta Mountain. Because the peak resembled a vulture, it was calledVulturePeak.KingBimbisarafrequentlyvisitedtheBuddhaonVulturePeakforDharmainstruction.Heevenhadstepsbuiltintothemountainsidethatledalltheway to the Buddha’s hut. He also had small bridges built over the tumblingwaterfallsandsprings.Helikedtoleavehiscarriageatthefootofthemountainandclimbupthestonesteps.ClosebytheBuddha’shutwasarockaslargeasseveralhouses,andaclearstreamwherehecouldwashhisrobesanddrythemonasmoothrock.TheBuddha’shutwasconstructedofstonesgatheredonthemountain. The view from the Buddha’s hut was magnificent. He especiallyenjoyed watching the sunsets. Senior disciples such as Sariputta, UruvelaKassapa,Moggallana,Upali,Devadatta, andAnanda,alsohadhutsonVulturePeak.TheBuddha’ssanghanowhadeighteenpracticecentersinandnearRajagaha.

InadditiontoBambooForest(Venuvana)andVulturePeak,someofthecenterswere Vaibharavana, Sarpasundika-pragbhara, Saptaparnaguha, andIndrasailaguha.Thelasttwowerelocatedinenormouscaves.Jivaka,thesonofAmbapaliandKingBimbisara,wasnowaphysician,andhe

livedinahutclosebyVulturePeak,havingbecomeoneoftheBuddha’sclosestlaydisciples.Hewasalreadyrenownedforhisskillincuringdiseasesthathadalwaysbeenfatalinthepast.HeservedasKingBimbisara’spersonalphysician.Jivaka looked after thehealth of theBuddha andbhikkhusonVulturePeak

andatBambooForest.Everywinter,heorganizedfriendstoofferextrarobestothe bhikkhus to use as blankets forwarmth at night.He offered a robe to theBuddhahimself. Jivakawas interested in thepreventionofdiseasesaswell astheir cure.He suggestedanumberofbasic sanitarymeasures to thebhikkhus.

Hesuggestedthatwatertakenfrompondsandlakesbeboiledbeforedrinkingit,thatthebhikkhuswashtheirrobesatleastonceeverysevendays,andthatmoretoilets be provided on themonastery grounds. He cautioned not to keep foodovernight for consumption on the following day. The Buddha accepted all ofJivaka’ssuggestions.Robeofferingbecameaverypopularpracticeamongthelaypeople.Oneday

theBuddha spotted a bhikkhu returning to themonasterywith a pile of robesheapedonhisshoulder.TheBuddhaaskedhim,“Howmanyrobesdoyouhavethere?”TheBuddhawashedtherobethatJivakahadgivenhim.

Thebhikkhuanswered,“Lord,Ihaveeight.”“Doyouthinkyouneedthatmany?”“No,Lord,Idonot.Ionlyacceptedthembecausethepeopleofferedthemto

me.”“Howmanyrobesdoyouthinkabhikkhuactuallyneeds?”“Lord,accordingtomywayofthinking, threerobesareadequate.Threeare

plentytokeepwarmoncoldnights.”“Ishareyourthoughts.Ifindthreerobessufficientoncoldnights.Fromnow

on letusannounce thateachbhikkhuwillownonlyonebeggingbowlandnomore than three robes. Ifmore than that are offered, the bhikkhuwill decline

them.”ThebhikkhubowedtotheBuddhaandthenwalkedbacktohisownhut.Onedaywhilestandingonahighhill,theBuddhalookedoutoverthefields

ofricepaddies.HeturnedtoAnandaandsaid,“Ananda,howbeautifularethegoldenpatchesofricethatstretchtothehorizon!Wouldn’titbenicetosewourrobesinthesamecheckeredpattern?”Ananda said, “Lord, it is a wonderful idea. Sewing bhikkhus’ robes in the

samepatternas rice fieldswouldbe lovely.Youhavesaid thatabhikkhuwhopracticestheWayis likeafertilefieldinwhichseedsofvirtueandmerithavebeensowntobenefitboththepresentandfuturegenerations.Whenonemakesofferingstosuchabhikkhuorstudiesandpracticeswithhim,it is likesowingseedsofvirtueandmerit.Iwilltelltherestofthecommunitytosewfuturerobesinthepatternofricefields.Wecancallourrobes‘fieldsofmerit.’”TheBuddhasmiledhisapproval.The following year the Buddha returned to Jetavana for the retreat season,

afterSudattacametoRajagahaandremindedtheBuddhahowlongithadbeensincehehadspentaretreatatJetavana.ItwasthetwentiethretreatseasonsincetheBuddhaattainedEnlightenment.TheBuddhawasnow fifty-fiveyearsold.KingPasenadirejoicedwhenheheardoftheBuddha’sreturn,andhevisitedtheBuddhawith all the royal family, including his secondwife, Vrsabhaksatriya,and their twochildren,PrinceVidudabhaandPrincessVajna.His secondwifewasof theSakyaclan.AfterKingPasenadihadbecometheBuddha’sdiscipleyearsago,hesentadelegationtoSakyatorequestthehandofaSakyaprincess.KingMahanamasenthisowndaughter,thebeautifulVrsabhaksatriya.KingPasenadididnotmissasingleDharmatalkgivenbytheBuddhaduring

theretreatseason.MoreandmorepeoplecametoheartheBuddhateach.Oneofthe most supportive new lay disciples was Lady Visakha who offered thebhikkhusherlargeandverdantforesteastofSavatthi.Thoughitwassomewhatsmallerinsize,itwasnolessbeautifulthanJetavana.Withthehelpofmanyofherfriends,LadyVisakhahadameditationhall,Dharmahall,andhutsbuiltintheforest.AtVenerableSariputta’ssuggestion theynamed thisnewmonasteryEasternPark,orPurvarama.TheDharmahalllocatedinthecenteroftheforestwasnamedVisakhaHall.LadyVisakhawasborninthecityofBhaddiyainthekingdomofAnga.She

wasthedaughterofanextremelywealthymannamedDhananjaya.Herhusband,a wealthy man from Savatthi, and her son had been disciples of NiganthaNataputtaandneitherhadfeltdrawntotheBuddhainitially.However,inspired

byLadyVisakha’sdevotion to theDharma, theyslowlybegan tobe interestedand finally asked to became lay disciples. LadyVisakha and her friend LadySuppiyavisited theBuddha’smonasteries frequently, offeringmedicine, robes,andtowelstoanybhikkhusandbhikkhuniswhoneededthem.Shealsopledgedto support Sister Mahapajapati’s efforts in building a spiritual center for thebhikkhunis along the right bank of the Ganga. Lady Visakha was an ardentsupporterofthenuns,bothinmaterialandspiritualmatters.Hercompassionatewisdom was helpful on more than one occasion in helping to resolve minorconflictsamongthebhikkhunis.TwoimportantdecisionsweremadeduringaDharmameetingthattookplace

inVisakha’sHall.ThefirstwasthatAnandashouldbetheBuddha’spermanentassistant. The second one was that the Buddha should return every year toSavatthifortherainyretreatseason.The first suggestionwas proposed by Sariputtawho said, “BrotherAnanda

has thefinestmemoryamongus.Nooneelsepossesseshisuncannyability toremembereverywordtheBuddhaspeaks.HecanrepeattheBuddha’sdiscourseswithout leavingout oneword. IfAnanda serves as theBuddha’s attendant, hewillbepresenttohearallthattheBuddhateaches,whetheritisaDharmatalkdelivered to a large crowd or a private conversation with a lay disciple. TheBuddha’s teaching is infinitely precious. We should make every effort topreserve and protect it. Through our negligence in the past twenty years, wehavelostmanythingstheBuddhahasuttered.BrotherAnanda,onbehalfofallof us and on behalf of future generations, please accept the task of being theBuddha’sattendant.”All the bhikkhus voiced their support for Venerable Sariputta’s proposal.

VenerableAnanda,however,expressedreluctance.Hesaid,“Iseeanumberofproblems.Tobeginwith,itisnotcertainthattheBuddhawillagreetohavemeashisattendant.TheBuddhahasalwaysbeencarefulnottotreatmembersoftheSakya clanwith special favors.He is even strict and reservedwithBhikkhuniMahapajapati,hisownstepmother.RahulahasneversleptintheBuddha’shutorsharedaprivatemealwithhim.TheBuddhahasneveraffordedmeanyspecialprivileges. I amafraid that if I amchosenashis attendant, somebrotherswillaccuse me of using my position to attain special favors. Other brothers mayaccusemeofpointingouttheirfaultstotheBuddhashouldtheBuddhahappentocorrectthem.”AnandalookedatSariputta,andthencontinued,“TheBuddhahasespecially

high regard for our brother Sariputta, themost talented and intelligent brother

among us. Sariputta has been instrumental in teaching and organizing thesangha,anditisonlynaturalthattheBuddhaplacesagreatdealoftrustinhim.Even so, Sariputta has earned the jealousy of many brothers. Although theBuddha always confers with several people before making a major decision,some brothers complain that Sariputta makes the decisions, as if the Buddhawere incapableofmakinghisowndecisions.Theseaccusationsare ridiculous,butitisbecauseofthissortofmisunderstandingthatIwishtodeclinebecomingtheBuddha’sattendant.”VenerableSariputtasmiled.“Iamnotafraidofanotherbrother’sjealousythat

mayarisefromhistemporarymisunderstanding.Ibelievethateachofusshoulddowhatweseetobecorrectandbeneficial,regardlessofwhatothersmaysay.Ananda,weknowthatyouarecarefulandattentive inallyouractions.Pleaseacceptthisposition.Ifyoudon’t,theDharmawillsufferinthisgenerationandforgenerationstocome.”VenerableAnandasatsilently.Afteralonghesitation,hefinallysaid,“Iwill

acceptthispositioniftheBuddhawillagreetotheserequests:First,theBuddhawillnevergivemeanyofhisownrobes.Second,theBuddhawillnotsharehisfood offerings withme. Third, the Buddhawill not allowme to dwell in thesamehutwithhim.Fourth,theBuddhawillnotaskmetoaccompanyhimtoalaydisciple’shomeforameal.Fifth,ifIaminvitedtoalaydisciple’shomeforameal, theBuddha can go aswell. Sixth, theBuddhawill allowme to usemydiscretioninadmittingorrefusingpeoplewhocometorequestanaudiencewithhim.Seventh,theBuddhawillletmeaskhimtorepeatthingshesaysthatIhavenotfullygrasped.Andeighth,theBuddhawillrepeattheessenceofanyDharmatalkshegivesthatIhavebeenunabletoattend.”VenerableUpalistoodtospeak,“Ananda’sconditionsseemmostreasonable.I

amsuretheBuddhawillagreetothem.However,Icannotagreewiththefourthrequest.IfourbrotherAnandadoesnotaccompanytheBuddhatothehomesoflaydisciples, howwill hebe able to record things theBuddha says to laymenand women which may be of benefit to future generations and all of us? IsuggestthatwhenevertheBuddhaisinvitedforamealatalayperson’shome,hetake another bhikkhu in addition to Ananda. That way, no one can accuseAnandaofreceivingspecialfavors.”Anandasaid,“Brother,Idonotthinkthatissuchagoodsuggestion.Whatif

thelaydiscipleonlyhasthemeanstoofferfoodtotwobhikkhus?”Upali retorted, “Then the Buddha and you two bhikkhus will have to be

contenteatingless!”

Therestofthebhikkhusburstintoheartylaughter.TheyknewtheproblemoffindingthebestattendantfortheBuddhahadbeensolved.TheynextconsideredtheproposalthattheBuddhaholdeveryrainyseasonretreatinSavatthi.SavatthiwasagoodlocationbecauseJetavana,EasternPark,andthebhikkhunis’conventwere all nearby. It would serve well as the sangha’s main center. With theBuddha in thesame locationeveryyear,manypeoplecouldplan toattend theretreat and receive the Buddha’s teaching directly. Lay patrons such asAnathapindikaandLadyVisakhahadalreadypledgedtoprovidefood,medicine,robes,andlodgingforanybhikkhusandbhikkhunistravelingtoSavatthifortheretreatseason.Thebhikkhusconcludedtheirmeetingbyagreeingtoholdeveryrainyretreat

inSavatthi,andtheywentdirectlytotheBuddha’shuttopresenttheirideas.TheBuddhahappilyacceptedbothproposals.

ChapterFifty-Three

DwellinginthePresentMoment

Inthespringofthefollowingyear,theBuddhadeliveredtheSatipatthanaSutta,theSutraontheFourEstablishmentsofMindfulness,toagatheringofmorethanthreehundredbhikkhus inKammassadhamma,whichwas thecapitalofKuru.Thiswasasutrafundamentalforthepracticeofmeditation.TheBuddhareferredtoitasthepathwhichcouldhelpeverypersonattainpeaceofbodyandmind,overcome all sorrows and lamentations, destroy suffering and grief, and attainhighestunderstandingandtotalemancipation.Later,VenerableSariputtatoldthecommunitythatthiswasoneofthemostimportantsutrastheBuddhahadevergiven. He encouraged every bhikkhu and bhikkhuni to study, memorize, andpracticeit.VenerableAnandarepeatedeverywordofthesutralaterthatnight.Satimeans

“todwell inmindfulness,” that is, thepractitionerremainsawareofeverythingtaking place in his body, feelings, mind, and objects of mind—the fourestablishmentsofmindfulness,orawareness.First thepractitionerobserveshisbody—hisbreath; thefourbodilypostures

ofwalking,standing,lying,andsitting;bodilyactionssuchasgoingforwardandbackward,looking,puttingonrobes,eating,drinking,usingthetoilet,speaking,and washing robes; the parts of the body such as hair, teeth, sinews, bones,internal organs, marrow, intestines, saliva, and sweat; the elements whichcomposethebodysuchaswater,air,andheat;andthestagesofabody’sdecayfromthetimeitdiestowhenthebonesturntodust.Whileobserving thebody, thepractitioner isawareofalldetailsconcerning

thebody.Forexample,whilebreathingin,thepractitionerknowsheisbreathingin; breathing out, he knows he is breathing out; breathing in andmaking hiswhole body calm and at peace, the practitioner knows he is breathing in andmakinghiswholebodycalmandatpeace.Walking,thepractitionerknowsheiswalking. Sitting, the practitioner knows he is sitting. Performing movementssuchasputtingonrobesordrinkingwater,thepractitionerknowsheisputtingonrobesordrinkingwater.Thecontemplationof thebodyisnotrealizedonlyduring the moments of sitting meditation, but throughout the entire day,

includingthemomentsoneisbegging,eating,andwashingone’sbowl.Inthecontemplationoffeelings,thepractitionercontemplatesfeelingsasthey

arise, develop, and fade, feelings which are pleasant, unpleasant, or neutral.Feelingscanhaveastheirsourceeitherthebodyorthemind.Whenhefeelspainfromatoothache, thepractitioner isaware thathefeelspainfromatoothache;whenheishappybecausehehasreceivedpraise, thepractitionerisawarethathe is happy because he has received praise. The practitioner looks deeply inorder tocalmandquieteveryfeeling inorder toclearlysee thesourceswhichgive rise to feelings. The contemplation of feelings does not take place onlyduringthemomentsofsittingmeditation.Itispracticedthroughouttheday.Inthecontemplationofmind,thepractitionercontemplatesthepresenceofhis

mentalstates.Craving,heknowsheiscraving;notcraving,heknowsheisnotcraving.Angryordrowsy,heknowsheisangryordrowsy;notangryordrowsy,he knows he is not angry or drowsy. Centered or distracted, he knows he iscentered or distracted. Whether he is open-minded, close-minded, blocked,concentrated, or enlightened, the practitioner knows at once. And if he is notexperiencing any of those states, the practitioner also knows at once. Thepractitioner recognizes and is aware of everymental statewhich ariseswithinhiminthepresentmoment.Inthecontemplationoftheobjectsofmind,thepractitionercontemplatesthe

five hindrances to liberation (sense-desire, ill-will, drowsiness, agitation, anddoubt)whenever they are present; the five skandhaswhich comprise a person(body, feelings, perceptions, mental formations, and consciousness); the sixsense organs and the six sense objects; the Seven Factors of Awakening (fullattention,investigatingdharmas,energy,joy,ease,concentration,andletting-go);and theFourNobleTruths (the existenceof suffering, the causesof suffering,liberation from suffering, and the path that leads to liberation from suffering).Theseareallobjectsofthemind,andtheycontainalldharmas.TheBuddhacarefullyexplainedeachofthefourestablishments.Hesaidthat

whoever practiced these four establishments for seven years would attainemancipation.Headdedthatanyonewhopracticedthemforsevenmonthscouldalso attain emancipation. He said that even after practicing these fourcontemplationsforsevendays,onecouldattainemancipation.DuringaDharmadiscussion,VenerableAssajiremindedthecommunitythat

this was not the first time the Buddha had taught the Four Establishments ofMindfulness.Hehad, infact,spokenabout themonseveraloccasions,but thiswasthefirsttimehehadcompiledallofhispreviousteachingonthesubjectin

so complete and thorough a way. Assaji agreed with Sariputta that this sutrashouldbememorized,recited,andpracticedbyeverybhikkhuandbhikkhuni.WhentheBuddhareturnedtoJetavanatowardstheendofspringthatyear,he

met and transformed a notorious murderer named Angulimala. One morningwhentheBuddhaenteredSavatthi,itseemedlikeaghosttown.Alldoorswerebolted shut.No onewas on the streets. TheBuddha stood in front of a homewherehenormallyreceivedfoodofferings.Thedooropenedacrackandseeingit was the Buddha, the owner hastily ran out and invited him to enter. Onceinside, theowner latched thedoorand invited theBuddha tosit.HesuggestedtheBuddha remain toeathismeal inside thehouse.He said, “Lord, it isverydangerous to go outdoors today. The murderer Angulimala has been seen intheseparts.They sayhehaskilledmanypeople inother cities.Every timehekills someone,hecutsoffoneof their fingersandadds it toa stringhewearsaroundhisneck.They say thatoncehehaskilledahundredpeopleandhasatalismanofahundredfingershangingaroundhisneck,hewillgainevenmoreterrible,evilpowers.Itisstrange—heneverstealsanythingfromthepeoplehemurders.KingPasenadihasorganizedabrigadeof soldiersandpolice tohunthimdown.”TheBuddhaasked,“Whymustthekingenlisttheaidofanentirebrigadeof

soldierstohuntdownjustoneman?”“Respected Gautama, Angulimala is very dangerous. He possesses

phenomenal fighting skills.Onceheovercame fortymenwho surroundedhimon a street. He killedmost of them. The survivors had to flee for their lives.Angulimala is said to hide out in Jalini Forest. No one dares pass by thereanymore.Notlongago,twentyarmedpoliceenteredtheforesttotrytocapturehim.Onlytwocameoutalive.NowthatAngulimalahasbeenspottedinthecity,noonedaresgoouttoworkorshop.”TheBuddhathankedthemanfortellinghimaboutAngulimalaandthenstood

uptotakehisleave.ThemanimploredtheBuddhatoremainsafelyinside,buttheBuddharefused.Hesaidthathecouldonlypreservethetrustofthepeoplebycontinuingtodohisbeggingasusual.As the Buddha walked slowly and mindfully down the street, he suddenly

heard the sound of steps running behind him in the distance.He knew itwasAngulimala, but he felt no fear. He continued to take slow steps, aware ofeverythingtakingplacewithinandoutsideofhimself.Angulimalashouted,“Stop,monk!Stop!”TheBuddhacontinuedtakingslow,stablesteps.Heknewfromthesoundof

Angulimala’sfootstepsthathehadsloweddowntoabriskwalkandwasnotfarbehind.AlthoughtheBuddhawasnowfifty-six-yearsold,hissightandhearingwerekeenerthanever.Heheldnothingbuthisbeggingbowl.Hesmiledasherecollectedhowquickandagilehehadbeen inmartialartsasayoungprince.Theotheryoungmenwereneverabletodeliverhimablow.TheBuddhaknewthat Angulimala was very close now and was surely carrying a weapon. TheBuddhacontinuedtowalkwithease.When Angulimala caught up to the Buddha, he walked alongside him and

said,“Itoldyoutostop,monk.Whydon’tyoustop?”TheBuddhacontinuedtowalkashesaid,“Angulimala,Istoppedalongtime

ago.Itisyouwhohavenotstopped.”Angulimala was startled by the Buddha’s unusual reply. He blocked the

Buddha’s path, forcing the Buddha to stop. The Buddha looked intoAngulimala’s eyes.Again,Angulimalawas startled.TheBuddha’s eyes shonelike two stars.Angulimala had never encountered someonewho radiated suchserenityandease.Everyoneelsealwaysranawayfromhiminterror.Whydidn’tthismonkshowanyfear?TheBuddhawaslookingathimasifhewereafriendorbrother.TheBuddhahadsaidAngulimala’sname,soitwasclearthatheknewwhoAngulimalawas.Surelyheknewabouthis treacherousdeeds.Howcouldhe remain so calm and relaxed when faced with a murderer? SuddenlyAngulimalafelthecouldnolongerbeartheBuddha’skindandgentlegaze.Hesaid,“Monk,yousaidyoustoppedalongtimeago.Butyouwerestillwalking.YousaidIwastheonewhohasnotstopped.Whatdidyoumeanbythat?”The Buddha replied, “Angulimala, I stopped committing acts that cause

sufferingtootherlivingbeingsalongtimeago.Ihavelearnedtoprotectlife,thelivesofallbeings,not justhumans.Angulimala,all livingbeingswant to live.Allfeardeath.Wemustnurtureaheartofcompassionandprotectthelivesofallbeings.”“Human beings do not love each other. Why should I love other people?

Humansarecruelanddeceptive.IwillnotrestuntilIhavekilledthemall.”TheBuddhaspokegently,“Angulimala, Iknowyouhavesuffereddeeplyat

thehandsofotherhumans.Sometimeshumanscanbemostcruel.Suchcrueltyis theresultof ignorance,hatred,desire,and jealousy.Buthumanscanalsobeunderstanding and compassionate. Have you ever met a bhikkhu before?Bhikkhus vow to protect the lives of all other beings.They vow to overcomedesire,hatred,andignorance.Therearemanypeople,notjustbhikkhus,whoselives are based on understanding and love. Angulimala, there may be cruel

peopleinthisworld,buttherearealsomanykindpeople.Donotbeblinded.Mypathcantransformcrueltyintokindness.Hatredisthepathyouareonnow.Youshouldstop.Choosethepathofforgiveness,understanding,andloveinstead.”Angulimalawasmovedbythemonk’swords.Yethismindwasthrowninto

confusion, as well, and suddenly he felt as if he had been cut open and saltthrown on the open wound. He could see that the Buddha spoke from love.There was no hatred in the Buddha, no aversion. The monk looked atAngulimalaasifheconsideredhimawholepersonworthyofrespect.CouldthismonkbetheveryGautamahehadheardpeoplepraise,theonetheycalled“theBuddha”?Angulimalaasked,“AreyouthemonkGautama?”TheBuddhanodded.Angulimalasaid,“ItisagreatpityIdidnotmeetyousooner.Ihavegonetoo

faralreadyonmypathofdestruction.Itisnolongerpossibletoturnback.”TheBuddhasaid,“No,Angulimala,itisnevertoolatetodoagoodact.”“WhatgoodactcouldIpossiblydo?”“Stoptravelingtheroadofhatredandviolence.Thatwouldbethegreatestact

ofall.Angulimala, though theseaofsuffering is immense, lookbackandyouwillseetheshore.”“Gautama,evenifIwantedto,Icouldnotturnbacknow.Noonewouldlet

meliveinpeaceafterallIhavedone.”TheBuddhagraspedAngulimala’shandandsaid,“Angulimala,Iwillprotect

youifyouvowtoabandonyourmindofhatredanddevoteyourselftothestudyandpracticeoftheWay.Takethevowtobeginanewandserveothers.Itiseasytoseeyouareamanofintelligence.Ihavenodoubtyoucouldsucceedonthepathofrealization.”Angulimalakneltbefore theBuddha.He removed the swordstrapped tohis

back, placed it on the earth, and prostrated himself at the Buddha’s feet. Hecoveredhisfaceinhishandsandbegantosob.Afteralongtime,helookedupand said, “I vow to abandon my evil ways. I will follow you and learncompassionfromyou.Ibegyoutoacceptmeasyourdisciple.”At thatmoment,Venerables Sariputta,Ananda,Upali, Kimbila, and several

other bhikkhus arrived on the scene. They surrounded the Buddha andAngulimala. Seeing the Buddha safe and Angulimala preparing to take therefuges,theirheartsrejoiced.TheBuddhaaskedAnandatogivehimanextrasetofrobes.HetoldSariputtatoaskthenexthouseiftheycouldborrowarazorforUpali to shave Angulimala’s head. Angulimala was ordained right then andthere.Hekneltdown, recited the three refuges, andwasgiven thepreceptsby

Upali.Afterwards,theyreturnedtoJetavanatogether.Over the next ten days, Upali and Sariputta taught Angulimala about the

practice of the precepts, the practice of meditation, and the way of begging.Angulimalamadeagreatereffort thananyotherbhikkhubeforehim.EventheBuddhawas astonished at his transformationwhen he visitedAngulimala twoweeksafterhisordination.Angulimalaradiatedserenityandstability,andsorarea gentleness that the other bhikkhus called him “Ahimsaka” which means“NonviolentOne.”Ithad,infact,beenhisnameatbirth.Svastifounditamostfitting name for him, for outside of the Buddha, there was no other bhikkhuwhosegazewasmorefilledwithkindness.AngulimalaprostratedhimselfattheBuddha’sfeet.

Onemorning,theBuddhaenteredSavatthitobeg,accompaniedbyfiftyotherbhikkhus,includingbhikkhuAhimsaka.Astheyreachedthecitygates,theymetKingPasenadimountedonasteedleadingabattalionofsoldiers.Thekingandhisgeneralsweredressedinfullfightinggear.WhenthekingsawtheBuddha,hedismountedandbowed.TheBuddhaasked,“Majesty,hassomethinghappened?Hasanotherkingdom

invadedyourborders?”The king replied, “Lord, no one has invadedKosala. I have gathered these

soldierstocapturethemurdererAngulimala.Heisextremelydangerous.Noonehasyetbeenabletobringhimtojustice.Hewasseeninthecityjusttwoweeks

ago.Mypeoplearestilllivinginconstantfear.”TheBuddhaasked,“AreyousureAngulimalaisreallythatdangerous?”Thekingsaid,“Lord,Angulimalaisadangertoeveryman,woman,andchild.

Icannotrestuntilheisfoundandkilled.”TheBuddhaasked,“IfAngulimalarepentedhiswaysandvowednevertokill

again, ifhe took thevowsofabhikkhuandrespectedall livingbeings,wouldyoustillneedtocaptureandkillhim?”“Lord, ifAngulimalabecameyourdiscipleand followed thepreceptagainst

killing,ifhelivedthepureandharmlesslifeofabhikkhu,myhappinesswouldknownobounds!NotonlywouldIsparehislifeandgranthimfreedom,Iwouldofferhimrobes,food,andmedicine.ButIhardlythinksuchathingwillcometopass!”The Buddha pointed to Ahimsaka standing behind him and said, “Your

majesty,thismonkisnoneotherthanAngulimala.Hehastakenthepreceptsofabhikkhu.Hehasbecomeanewmaninthesepasttwoweeks.”KingPasenadiwashorrifiedwhenherealizedhewasstandingsoclosetothe

notoriouskiller.The Buddha said, “There is no need to fear him, your majesty. Bhikkhu

Angulimalaisgentlerthanahandfulofearth.WecallhimAhimsakanow.”ThekingstaredlongandhardatAhimsakaandthenbowedtohim.Heasked,

“Respected monk, what family were you born into? What was your father’sname?”“Yourmajesty,myfather’snamewasGagga.MymotherwasMantani.”“Bhikkhu Gagga Mantaniputta, allow me to offer you robes, food, and

medicine.”Ahimsakaanswered,“Thankyou,yourmajesty,butIhavethreerobesalready.

I receive my food each day by begging, and I have no need for medicine atpresent.Pleaseacceptmyheartfeltgratitudeforyouroffer.”The king bowed again to the new bhikkhu and then turned to the Buddha.

“EnlightenedMaster,yourvirtueistrulywondrous!Youbringpeaceandwell-being to situations no one else can.What others fail to resolve by force andviolence, you resolve by your great virtue. Let me express my profoundgratitude.”Thekingdepartedafterinforminghisgeneralstheycoulddisbandthetroops

andeveryonecouldreturntotheirregularduties.

ChapterFifty-Four

DwellinMindfulness

News about Angulimala’s ordination spread quickly throughout the city.Everyone sighed with relief. Even neighboring kingdoms soon learned of themurderer’s transformation, and the people held the Buddha and his sangha inevergreateresteem.The sangha continued to attract many bright and able young men who

abandonedother sects to follow the teachingof theBuddha.ThestoryofhowlaydiscipleUpali left theNiganthasectbecameaheatedtopicofconversationamong religious circles in Magadha and Kosala. Upali was a wealthy andtalented youngmanwho lived in northernMagadha.Hewas one of the chiefpatronsoftheNiganthasect,ledbyateachernamedNataputta.TheasceticsofNigantha lived most frugally, shunning even clothes, and they were highlyregardedbythepeople.Thatspring,theBuddhawasdwellinginPavarikaMangoGroveinNalanda.

He received a visit fromone ofNataputta’s senior students, the asceticDighaTappasi,whostoppedbyonedayafterbegginginNalanda.TheBuddhalearnedfromTappasi that thefollowersofNiganthadidnotspeakofkarma(karmani),butonlyofsins(dandani).Tappasiexplainedthattherewerethreekindsofsin:sinscommittedbythebody,sinscausedbywrongspeech,andsinfulthoughts.WhentheBuddhaaskedhimwhichformofsinwasthemostserious,theasceticanswered,“Sinscommittedbythebodyarethemostserious.”TheBuddhatoldhimthataccordingtotheWayofAwakening,unwholesome

thoughtwasconsideredmoreseriousbecausethemindwasmorefundamental.AsceticTappasihadtheBuddharepeatthisthreetimessothathecouldrecantitlater.He then tookhis leaveand returned toNataputtawhoburstout laughingwhenTappasitoldhimwhattheBuddhahadsaid.Nataputtasaid,“ThatmonkGautamahasmadeagraveerror.Sinful thought

and speecharenot thegreatest sins.Sinscommittedby thebodyare themostserious and have the longest lasting consequences. Ascetic Tappasi, you havegraspedtheessentialsofmyteaching.”Anumberofotherdiscipleswerepresentduringthisexchange,includingthe

merchantUpaliwhowasvisitingwithseveralofhisfriendsfromBalaka.Upaliexpressedan interest invisiting theBuddhahimself tochallenge theBuddha’sview on thismatter.Nataputta encouragedUpali to go, but Tappasi expressedreservations.Hewasworried that theBuddhamightbeable toconvinceUpaliandperhapsevenconverthim.Nataputta had great faith in Upali and said, “There is no need to fear that

Upaliwill leave us to become a disciple ofGautama’s.Who can say, perhapsGautamawillbecomeadiscipleofUpali’s!”Tappasistill triedtodiscourageUpalifromgoing,butUpali’smindwasset.

WhenUpalimet theBuddha, hewas immediately impressed by theBuddha’slivelyand stimulatingwayof speaking.Byusing sevenexamples, theBuddhashowed Upali why unwholesome thought was more fundamental thanunwholesomespeechoraction.TheBuddhaknewthatdisciplesoftheNiganthasectobservedthepreceptnottokill.Heknewhowcarefultheywerenottosteponinsectsforfeartheywouldcrushthem,andhepraisedthemforthis.ThenheaskedUpali,“Ifyoudonotintentionallysteponaninsect,butdosoaccidentally,haveyoucommittedasin?”Upaliresponded,“MasterNataputtasaysthatifyoudidnotintendtokill,you

havenotcommittedasin.”TheBuddhasmiledandsaid,“ThenMasterNataputtaagrees that thought is

what is fundamental. How then can he maintain that sinful action is moreserious?”Upali was impressed with the Buddha’s clarity and wisdom. He later

confessedtotheBuddhathatthefirstexamplewassufficientlyconvincing,andhe had only pressed theBuddha to providemore examples in order to have achance to listen tomoreof theBuddha’s teaching.When theBuddha finishedexplaining the seventh example, Upali prostrated before him and asked to beacceptedasadisciple.TheBuddhasaid,“Upali,youshouldconsidersucharequestcarefully.Aman

ofyour intelligenceandstatureshouldnotmakeahastydecision.Reflectuntilyouaresure.”TheBuddha’swordsmadeUpalirespecthimallthemore.Hecouldseethat

theBuddhawasnot interested in convertingothers inorder to add tohisownprestige.NootherspiritualteacherhadevertoldUpalitoreflectcarefullybeforesupporting his community. Upali answered, “Lord, I have reflected enough.PleaseallowmetotakerefugeintheBuddha,theDharma,andtheSangha.Iammostgratefulandhappytohavediscoveredthetrueandcorrectpath.”

TheBuddhasaid,“DiscipleUpali,youhavelongbeenamajorpatronoftheNiganthasect.Eventhoughyoutakerefugewithme,pleasedonotceasemakingofferingstoyourformersect.”Upalisaid,“Lord,youaretrulynoble.Youareopenandgenerous,unlikeany

teacherIhaveeverknown.”WhenTappasideliveredthenewstoNataputtathatUpalihadbecomeoneof

theBuddha’sdisciples,Nataputta couldn’t believe it.HewentwithTappasi toUpali’shousewhereUpaliconfirmedthetruth.More and more people throughout the kingdoms of Magadha and Kosala

acceptedthePathofAwakening.ManybhikkhusannouncedthishappynewstotheBuddhawhentheyvisitedhiminSavatthi.TheBuddhatoldthem,“Whethertheincreaseinnumbersofpeopleaccepting

thePathastheirownisgoodnewsornotdependsonhowdiligentthebhikkhusare in theirpractice.Weshouldnotcling toconceptsofsuccessor failure.Weshouldlookatbothfortuneandmisfortunewithequanimity.”OnemorningastheBuddhaandthebhikkhuspreparedtoleavethemonastery

togobegging,severalpoliceenteredJetavanawithorderstosearchforthebodyof awoman. The bhikkhuswere dismayed, not understandingwhy the policeexpected to find a woman’s corpse on the monastery grounds. VenerableBhaddiya asked who the woman was and was told she was a young womannamedSundariwhobelongedtoalargereligioussectinSavatthi.ThebhikkhusrecognizedthenameasbelongingtoanattractiveyoungwomanwhoinrecentmonthshadattendedseveralDharmatalksat themonastery.Thebhikkhustoldthe police therewas no chance her bodywould be found at Jetavana, but thepoliceinsistedonlookinganyway.Toeveryone’ssurprise,theyfoundthebodyburiedinashallowgravenot toodistantfromtheBuddha’shut.Noonecouldunderstand how she had died and why she had been buried there. After thepolicedepartedwiththebody,theBuddhatoldthebhikkhustogooutbeggingasusual.“Dwellinmindfulness,”hetoldthem.Laterthatsameday,membersSundari’ssectcarriedherbodythroughoutthe

city,wailinginloudvoices.Theystoppedatintervalsandcriedouttothepeople,“This is the body of Sundari! Her broken body was discovered in a shallowgraveat JetavanaMonastery.Thosemonkswhoclaim tocomefromthenoblelineofSakya,whoclaim to livechaste,pure lives—theyrapedSundari,killedher,andthentriedtohideherbody!Theirtalkoflovingkindness,compassion,joy,andequanimityisnothingbutasham!Seeforyourselves!”

ThecitizensofSavatthiweredisturbed.EvensomeofthemostsoliddisciplesoftheBuddhafelttheirfaithwaver.OtherswereconvincedthatthewholeaffairhadbeenorchestratedtoharmtheBuddha’sreputation,andtheysuffereddeeply.OtherspiritualsectswhichfeltthreatenedbytheBuddhaseizedtheopportunitytoopenlycondemnandmalignthesangha.Thebhikkhuswereinterrogatedandheckledwherevertheywent.Theydidtheirbesttomaintaintheirserenityandtodwellinmindfulness,butitwasdifficult,especiallyforbhikkhusstillnewtothepractice.Manyyoungbhikkhusfeltshamedandnolongerwantedtobeginthecity.TheBuddhagatheredthebhikkhustogetheroneafternoonandspoketothem.

“Unjustaccusationscanoccuranywhereatanytime.Thereisnoneedforyoutofeelashamed.Theonlycauseforshamewouldbeifyouceasedyoureffortstoliveyourpurelifeofpractice.Thisfalseaccusationwillspreadandthenitwillpassaway.Tomorrowwhenyougobegging,ifanyoneasksyouaboutthisaffair,simplyanswer,‘Whoeverisresponsiblewillreapthefruits.’”ThebhikkhusweremuchcomfortedbytheBuddha’swords.Meanwhile,LadyVisakha,whowasgreatlydisturbedovertheaffair,wentto

seeSudatta.Togethertheydiscussedthematteratsomelength.Theyagreedtosecretly hire someone to make an investigation in order to uncover the realculprits.TheysharedtheirplanwithPrinceJetawhoagreedtohelpthem.Within seven days, the secret investigator discoveredwho the actual killers

were. The two men responsible became drunk and began to argue over theirspoils.Intheirangry,drunkenstate,theyletthetruthslipout.Royalpoliceweresummoned and the men were arrested. They made a confession and told thepolicehowtheywerehiredbytheleadersofSundari’ssecttokillherandburyherneartheBuddha’shut.KingPasenadivisitedJetavanaatoncetosharethenewsthat thekillershad

beenfound.Heexpressedhisunwaveringfaithinthesanghaandhisjoythatthetruth would now be known to all the people. The Buddha asked the king toforgive those responsible for the crime.He also said that similar crimes couldhappenagainunlesspeoplelearnedtoovercometheirhatredandjealousy.The people of Savatthi once again regarded the bhikkhus with great

admirationandrespect.

ChapterFifty-Five

AppearanceoftheMorningStar

OnedaytheBuddhaandAnandavisitedasmallmonasterylocatedjustoutsidethe city. They arrivedwhenmost of the bhikkhus were out begging. As theystrolled around the monastery grounds, they suddenly heard a pitiful groancoming from one of the huts. The Buddha entered the hut and found anemaciatedbhikkhucurledupinonecorner.Aterriblestenchfilledtheair.TheBuddhakneltbesidehimandasked,“Brother,areyouill?”Thebhikkhuanswered,“Lord,Ihavedysentery.”“Isn’tanyonelookingafteryou?”“Lord,theotherbrothershavegoneoutbegging.Thereisnooneherebutme.

WhenIfirstfellill,severalofthebrothersdidtrytocareforme,butwhenIsawIwasofnousetoanyone,Itoldthemnottobotherwithmeanymore.”TheBuddhatoldAnanda,“Gofetchsomewater.Wewillbatheourbrother.”Ananda brought a bucket of water and helped the Buddha bathe the sick

bhikkhu.Theychangedhisrobeandliftedhimbackontohisbed.TheBuddhaand Ananda then scrubbed the floor and washed the bhikkhu’s soiled robes.They were hanging the robes out to dry when the other bhikkhus returned.VenerableAnandaaskedthemtoboilsomewaterandpreparemedicinefortheirbrother.Thecommunity invited theBuddhaandAnanda to eatwith them.After the

meal, the Buddha asked them, “From what illness is the bhikkhu in that hutsuffering?”“LordBuddha,hehasdysentery.”“Hasanyonebeencaringforhim?”“LordBuddha,atfirstwetriedtolookafterhimbutthenheaskedusnotto.”“Bhikkhus,whenweleaveourhomestofollowtheWay,weleaveparentsand

familybehind.Ifwedon’tlookaftereachotherwhenwearesick,whowill?Wemust care for one another.Whether the ill person is a teacher, a student, or afriend,wemusttendtohimuntilhehasregainedhishealth.Bhikkhus,ifIweresick,wouldyoutendtomyneeds?”“Yes,certainly,LordBuddha.”

“Thenyoumusttendtotheneedsofanybhikkhuwhofallsill.CaringforanybhikkhuisthesameascaringfortheBuddha.”Thebhikkhusjoinedtheirpalmsandbowed.Thenextsummer theBuddhastayedatEasternPark inSavatthiat thesame

time thatBhikkhuniMahapajapatiwas teaching a large communityof nuns inSavatthi. She was assisted by Bhikkhuni Khema, who once had been one ofKingBimbisara’swives.ShehadbecomeadiscipleoftheBuddhatwentyyearsearlier.At that timeherprofoundnatural insightwassomewhatmarredbyherarrogance,butafterreceivinginstructionfromtheBuddha,shelearnedhumility.Afteronlyfouryearsofpracticeasalaydisciple,sheaskedtobeordained.Shewasmostdiligent inherpracticeandwasnowanimportant teacherandleaderamong the nuns.LadyVisakha regularly visited her and the other bhikkhunis.Onedayshe invitedSudatta—alsoknownasAnathapindika, thephilanthropistwho had purchased the Jeta Grove for the sangha—to accompany her. Sheintroduced him to Sisters Khema, Dhammadinna, Utpalavanna, and Patacara.LadyVisakhalatertoldhimthatsheknewthembeforetheybecamenuns.Another day Sudatta visited the bhikkhunis’ center with amale friend also

namedVisakha,whowasarelativeofBhikkhuniDhammadinna,awell-knownteacheramongthenuns.ThetwomenlistenedtoBhikkhuniDhammadinnagiveaDharmatalkonthefiveskandhasandtheNobleEightfoldPath.Visakhawasastonishedbyherprofoundgraspofsubtletruths.WhenhereturnedtoJetavana,hetoldtheBuddhaeverythingBhikkhuniDhammadinnahadsaid.TheBuddhareplied,“Ifyouaskedmeaboutthesamesubjects,Iwouldhave

said the very same things as Sister Dhammadinna. She has truly grasped theteachingofemancipationandenlightenment.”The Buddha turned to Ananda and said, “Ananda, please remember Sister

Dhammadinna’sdiscourseandrepeatit totheentirecommunityofmonks.Herdiscourseisanimportantone.”BhikkhuniBhaddaKapilaniwasalsorenownedforhergraspoftheDharma.

LikeSisterDhammadinna,shewasofteninvitedtotraveltoofferteaching.The story of Bhikkhuni Patacara was heart-wrenching. She was the only

daughterofawealthyfamilyinSavatthi.Herparentswereoverlyprotectiveofherandneverallowedhertoleavethehouse.Alldaylongshewasrequiredtostay inside. Thus, she never had a chance to meet many people. When shereached an age suitable for marriage, she fell in love, without her parents’knowledge,withayoungservantintheirhousehold.Whenherparentsarrangedfor her tomarry the son of anotherwealthy family, Patacara urged her secret

lover to run awaywith her. Early on themorning shewas to bemarried, shedisguisedherselfasaservantgirlandpretendedtogooutsidetofetchwater.Assoon as she was outside, shemet her lover and they fled to a distant villagewheretheyweremarried.Threeyears laterPatacarabecamepregnant.When shenearedher time, she

askedherhusbandtotakehertoherparents’housetogivebirththere,aswasthecustom. Her husband was reluctant but because she insisted, he agreed. Buthalfway there, Patacarawent into labor and delivered a son.As therewas nolonger any need to return to her parents’ home, they went back to their ownvillage.Twoyearslater,Patacarawasagainwithchild.Againsheinsistedherhusband

takehertoherparents’house.Thistimetheymetwithtragedy.Alongtheway,astormbroke,justasshewasgoingintolabor.Herhusbandaskedhertowaitbythesideoftheroadwhileheenteredtheforesttocutsomebranchestomakeashelter.Patacarawaited fora long time,butherhusbanddidnot return. In themiddleofthenight,surroundedbyrainandwind,shegavebirthtoasecondson.Atdawn,sheliftedhernewbornsoninonearmandheldherotherson’shand,and entered the forest to look for her husband. She found him dead from apoisonoussnakebite.Sheweptbitterlyforalongtime.ThenshestoodupandheadedwithhertwosonstowardsheroldhomeinSavatthi.Atlastshereachedtheriver.Thewaterswereswollenfromtherain,makingthewatertoodeepforherfirstsontowadeacross.Shetoldhimtowaitonthebankwhileshecarriedthebabysafely to theothersidefirst.Sheheld the infantoverherheadasshewalkedthroughthedeepwaters.Whenshewashalfwayacross,amightyeagleswept down and grabbed the baby in its talons. She screamed at the bird torelease her child, but it flew away. When her other son heard her cries, hethoughtshewascallinghimtojoinher.WhenPatacaraturnedaround,shesawhimsteppingintotherushingwaters.Sheshoutedathimtowait,butitwastoolate.Thestrongcurrentsswepthimaway,andshewasunabletosavehim.Atlast,Patacaracrossedtotheothershore,andcollapsedonthebanks.When

shecameto,shestoodupandwalkedforseveraldaysuntilshereachedSavatthi.Whenshefinallyarrived,shelearnedthatherparents’homehadbeendestroyedinthestormandbothherparentskilledwhenawallcollapsedonthem.Patacarahadreturnedonthesamedayherparents’bodieswerebeingcremated.Patacaracollapsedbythesideoftheroad.Shenolongerwantedtolive.Some

peopletookpityonherandtookher toseetheBuddha.Helistenedtoher tellherstory,andhetoldherinagentlevoice,“Patacara,youhavesufferedterribly.

But life is not only suffering and misfortune. Be brave! Practice theWay ofEnlightenment,andonedayyouwillbeabletosmileevenatyourmostpainfulsufferings.Youwilllearnhowtocreatenewpeaceandjoyinthepresentandforthefuture.”Patacarabowedandasked to take the refuges.TheBuddha entrustedher to

Sister Mahapajapati’s care. Soon afterwards Patacara was ordained as abhikkhuni. She was deeply loved by Sister Mahapajapati and the otherbhikkhunis.Afterseveralyearsofpractice,shelearnedtosmileagain.Oneday,whilewashingherfeet,shewatchedthestreamsofwaterdisappearbackintotheearth,andshehadsuddeninsightintothenatureofimpermanence.Sheheldthatimage in hermindduringhermeditation for several days andnights, andonedawn, she broke through the problem of birth and death. Spontaneously, shewroteapoem:

Theotherday,whilewashingmyfeet,Iwatchedthestreamsofwaterflowbackintotheheartoftheearth.Iasked,“Towheredoesthewaterreturn?”

Contemplatinginserenesilence,mindandbodyheldinmindfulness,Ilookedintothenatureofthesixsenseobjectswiththespiritofastrong,quickhorse.

Staringattheoillampwick,Iconcentratedmymind.Timepassedquickly.Theoillampstillshone.

Itookaneedleandpushedthewickdown.Thelightwasinstantlyextinguished,submergingallindarkness.

Theflamewasextinguished,butsuddenlymysoulwasbright.

Mymindwasreleasedfromallbondageasthemorningstarappeared.

WhenPatacarapresentedherpoemtoSisterMahapajapati,theabbessgaveitherdeepestpraises.Sister Uppalavanna was another bhikkhuni who came to the Dharma after

greatsuffering,thankstotheeffortsofVenerableMoggallana.Shewasawomanofuncommonbeauty,evenwithherheadshaved.ShewasmostdiligentinherpracticeandoneofAbbessPajapati’sfinestassistants.VenerableMoggallanametSisterUppalavannaonedaywhilehewaswalking

pastacitypark.Shewasstandingthere,aflowerofthenight.Shewasknowntomen as Beautiful Lotus. Indeed, her beauty surpassed that of even the mostlovelylotusflower.ButVenerableMoggallanasawthesufferinginhereyes.Heknewshehidmanysorrowsinherheart.Hestoppedandsaid,“Youareindeedbeautifulanddressedinthefinestgarments,butIcanseethatyouarefilledwithsufferingandconfusion.Yourburdenisheavy,andyetyoucontinuetopursueapaththatleadstoevenmoredarkness.”UppalavannawastakenabackbyMoggallana’sabilitytoreadher innermost

thoughts.But shepretended tobenonplussedand retorted, “Perhapswhatyousayistrue,butthisistheonlypathIhave.”Moggallanasaid,“Whybesopessimistic?Nomatterwhatyourpasthasbeen

like,youcantransformyourselfandcreateabetterfuture.Soiledclothescanbewashed.A heart burdened by confusion andweariness can be purified by thewatersofenlightenment.TheBuddhateachesthateveryonehasthecapacitytoawakenandfindpeaceandjoy.”Uppalavanna began to weep. “But my life is filled with sinful deeds and

injustices.I’mafraidthateventheBuddhacannothelpme.”Moggallanacomfortedher.“Don’tworry.Pleaseshareyourstorywithme.”Uppalavanna told Venerable Moggallana that she was the daughter of a

wealthyfamily.Shewasmarriedatsixteen.Soonafterherhusband’sfatherdied,her mother-in-law began sleeping with her own son, Uppalavanna’s husband.Uppalavanna gave birth to a daughter, but unable to endure the incestuousrelationship of her husband and mother-in-law, she ran away, leaving herdaughterbehind.Someyears later,shemetandmarriedamerchant.Whenshelearned he was secretly keeping a concubine, she investigated until sheuncovered thehorrible truth that his concubinewas theverydaughter shehadabandonedyearsearlier.Herpainandbitternessweresogreatthatshebegantohatealltheworld.She

nolonger lovedor trustedanyone.Shebecameacourtesanandsoughtmoney,jewels, and material pleasures for solace. She confessed she had even beenthinkingoftryingtoseduceMoggallanawhenhepassedbyasameanstoexposehumanity’sfalsevirtue.BeautifulLotuscoveredherfaceandsobbed.Moggallanalethercrytoease

her pain. Then he spoke to her about the Dharma and took her to meet theBuddha.TheBuddhaspokewordsofcomforttoherandaskedifshewouldliketo studywith the bhikkhunis under the guidance of Abbess Gotami. Shewasordainedandafteronlyfouryearsofdiligentpracticewasconsideredbyallasanexceptionalexampleforeveryone.

BOOKTHREE

ChapterFifty-Six

FullAwarenessofBreathing

SometimestheBuddhaoroneofhisseniordisciplesgaveaDharmatalkatthebhikkhunis’ monastery. Once a month, the bhikkhunis also attended DharmadiscoursesatJetavanaorEasternPark.Oneyear,thankstoasuggestionmadebyVenerable Sariputta, the Buddha extended the retreat season an extra month.Sariputta knew that by extending the retreat one month, many bhikkhus andbhikkhunis from distant centers would be able to travel to Savatthi for directteaching from the Buddha after they had concluded the retreats at their owncenters. And indeed, many came. Lay patrons Sudatta, Visakha, and Mallikausedallthemeansattheirdisposaltoprovidefoodanddwellingfornearlythreethousand monks and nuns. The Pavarana ceremony, held at the end of eachrainy-seasonretreat,fellonthefullmoondayofthemonthofKattikathatyear,ratherthanAssayuja.WhenthefullmoondayofKattikaarrived,kumudiflowerswereblossoming

everywhere.Because thekumudi,awhite lotus,alwaysblossomedat thesametime each year, the full moon day of Kattika was called Kumudi Day. ThateveningtheBuddhaandhisthreethousanddisciplessatbeneaththeradiantfullmoon. The delicate fragrance of lotus flowers drifted up from the lake. Thebhikkhus and bhikkhunis sat silently as the Buddha looked out over thecommunity,andpraisedthemfortheirdiligence.TheBud-dhausedthisspecialoccasiontodelivertheSutraontheFullAwarenessofBreathing.That evening under the fullmoon, theBuddha delivered the Sutra on the FullAwarenessofBreathingto3,000disciples.

Ofcourse,everybhikkhuandbhikkhunipresenthadbeentaughtthemethodontheawarenessofbreathing.ButthiswasthefirsttimethatmostofthemhadanopportunitytohearthisteachingdirectlyfromtheBuddha.ThiswasalsothefirsttimetheBuddhacompiledandsummarizedallhispreviousteachingsontheawareness of breathing.VenerableAnanda listened intently, knowing that thissutrawouldbeanimportantonetotransmittoallthesangha’scenters.Bhikkhuni Yasodhara, Rahula’s mother, and his sister Bhikkhuni Sundari

Nandawereamongthoseassembled.TheybothhadbeenordainedseveralyearsearlierundertheguidanceofBhikkhuniGotami.TheypracticedinamonasterynorthofKapilavatthu foundedbyBhikkhuniGotami.Yasodharahad requested

to be ordained just six months after her mother-in-law, and after one year ofpracticeshebecameoneofBhikkhuniGotami’schiefassistants.Thebhikkhunis did their best to attend all the retreat seasons inSavatthi in

ordertoreceivedirectteachingfromtheBuddhaandhisseniordisciples.QueenMallika andLadyVisakhawerewholehearted supporters of thenuns.For twoyears the nunswere given a place in the ImperialGardens to stay, but by thethirdyear theyhadtheirownnunnery, thanksto thegenerouspatronageof theQueen and Lady Visakha. Because she was growing old, Bhikkhuni Gotamidevoted careful attention to training new leaders among the bhikkhunis,includingBhikkhunisYasodhara,Sela,Vimala,Soma,Mutta,andNaduttara.Allof them were present that evening in Eastern Park. Venerable Svasti wasintroducedtoSisterYasodharaandSisterSundariNandabyVenerableRahula.Hewasdeeplymovedtomeetthematlast.TheBuddhadeliveredthesutra:“BhikkhusandBhikkhunis,themethodoftheFullAwarenessofBreathing,if

developedandpracticedcontinuously,willbringgreatrewardsandadvantages.ItwillleadtosuccessinpracticingtheFourEstablishmentsofMindfulnessandthe Seven Factors of Awakening, which will give rise to Understanding andLiberation.“Onepracticesasfollows:“Thefirstbreath:‘Breathinginalongbreath,IknowIambreathinginalong

breath.Breathingoutalongbreath,IknowIambreathingoutalongbreath.’“Thesecondbreath:‘Breathinginashortbreath,IknowIambreathingina

short breath. Breathing out a short breath, I know I am breathing out a shortbreath.’“These twobreathsenableyou tocut throughforgetfulnessandunnecessary

thinking, at the same time giving rise to mindfulness and enabling you toencounter life in the present moment. Forgetfulness is the absence ofmindfulness.Breathingwithawarenessenablesustoreturntoourselvesandtolife.“Thethirdbreath:‘Breathingin,Iamawareofmywholebody.Breathingout,

Iamawareofmywholebody.’“Thisbreathenablesyoutocontemplatethebodyandbeindirectcontactwith

yourownbody.Awarenessofthewholebodyandawarenessofeverypartofthebodyallowsyoutoseethewondrouspresenceofyourbodyandtheprocessofbirthanddeathunfoldinginyourbody.“Thefourthbreath:‘Iambreathinginandmakingmywholebodycalmandat

peace.Iambreathingoutandmakingmywholebodycalmandatpeace.’“Thisbreathhelpsyourealizecalmnessandpeaceinthebodyandarriveata

stateinwhichmind,body,andbreathareoneharmoniousreality.“Thefifthbreath:‘Iambreathinginandfeelingjoyful.Iambreathingoutand

feelingjoyful.’“The sixthbreath: ‘I ambreathing in and feelinghappy. I ambreathingout

andfeelinghappy.’“With these two breaths, you cross into the domain of feelings. These two

breaths create peace and joy that can nourish mind and body. Thanks to thecessation of dispersion and forgetfulness, you return to yourself, aware of thepresentmoment.Happinessandjoyarisewithinyou.“Youdwellinthewondersoflife,abletotastethepeaceandjoymindfulness

brings. Thanks to this encounter with the wonders of life, you are able totransformneutralfeelingsintopleasantfeelings.Thesetwobreathsthusleadtopleasantfeelings.“Theseventhbreath:‘Iambreathinginandamawareoftheactivitiesofthe

mind inme. I ambreathingout and amawareof the activitiesof themind inme.’“Theeighthbreath:‘Iambreathinginandmakingtheactivitiesofthemindin

mecalmandatpeace.Iambreathingoutandmakingtheactivitiesofthemindinmecalmandatpeace.’“Thesetwobreathsenableyoutolookdeeplyatallthefeelingsarisingwithin

you,whether theyarepleasant,unpleasant,orneutral,andenableyoutomakethosefeelingscalmandatpeace.The‘activitiesofthemind’mean,inthiscase,thefeelings.Whenyouareawareofyourfeelingsandcanseedeeplyintotheirrootsandnature,youcancontrolthemandmakethemcalmandatpeace,eventhough they may be unpleasant thoughts which arise from desire, anger, andjealousy.“The ninth breath: ‘I am breathing in and am aware of my mind. I am

breathingoutandamawareofmymind.’“The tenth breath: ‘I am breathing in and making my mind happy and at

peace.Iambreathingoutandmakingmymindhappyandatpeace.’“The eleventh breath: ‘I am breathing in and concentratingmymind. I am

breathingoutandconcentratingmymind.’“Thetwelfthbreath:‘Iambreathinginandliberatingmymind.Iambreathing

outandliberatingmymind.’“Withthesefourbreathsyoucrossintothethirddomain,whichisthemind.

The ninth breath enables you to recognize all the states of themind, such asperceptions, thinking, discrimination, happiness, sadness, and doubt. Youobserve and recognize these states in order to see deeply into the mind’sactivities.Whenthemind’sactivitiesareobservedandrecognized,youareabletoconcentrateyourmind,makingitquietandatpeace.Thisisbroughtaboutbythe tenth and eleventh breaths. The twelfth breath enables you to release allobstaclesofthemind.Thankstoilluminatingyourmind,youcanseetherootsofallmentalformations,andthusovercomeallobstacles.“The thirteenth breath: ‘I am breathing in and observing the impermanent

natureofalldharmas.Iambreathingoutandobservingtheimpermanentnatureofalldharmas.’“The fourteenth breath: ‘I am breathing in and observing the fading of all

dharmas.Iambreathingoutandobservingthefadingofalldharmas.’“The fifteenthbreath: ‘I ambreathing in and contemplating liberation. I am

breathingoutandcontemplatingliberation.’“Thesixteenthbreath: ‘Iambreathing inandcontemplating lettinggo. Iam

breathingoutandcontemplatinglettinggo.’“Withthesefourbreaths,thepractitionerpassesintothedomainofobjectsof

themind, and concentrates themind in order to observe the true nature of alldharmas. First is the observation of the impermanent nature of all dharmas.Because all dharmas are impermanent, they must all fade.When you clearlyunderstandtheimpermanentandfadingnatureofalldharmas,youarenolongerboundbytheendlesscycleofbirthanddeath.Thankstothat,youcanletgoandattain liberation. Letting go does not mean to disdain or run away from life.Lettinggomeanslettinggoofcravingandclingingsoyoudonotsufferfromtheendlesscycleofbirthanddeathtowhichalldharmasaresubject.Onceyouhaveletgoandattainedliberation,youcanliveinpeaceandjoyintheverymidstoflife.Thereisnolongeranythingwhichcanbindyou.”So taught theBuddha how to observe deeply the body, feelings,mind, and

objects of mind through the sixteen methods of conscious breathing. He alsoappliedthesixteenexercisestothepracticeoftheSevenFactorsofAwakening,whicharefullattention,investigatingdharmas,energy,joy,ease,concentration,andlettinggo.VenerableSvastihadalreadyheard theSutraon theFourEstablishmentsof

Mindfulness. He now felt that, thanks to this Sutra on the Full Awareness ofBreathing,hecouldmoredeeplypenetratetheFourEstablishments.Hesawhowthese two sutras complemented one another and how fundamental they both

weretothepracticeofmeditation.Three thousand bhikkhus and bhikkhunis joyously received the Buddha’s

teachingthatnightbeneaththelightof thefullmoon.Svasti’sheartfilledwithgratitudetoVenerableSariputtaforhavingmadethisnightpossible.OnedayVenerableAhimsakareturnedfrombeggingcoveredwithbloodand

barelyabletowalk.Svastirantohelphim.AhimsakaaskedtobetakentotheBuddha.He explained thatwhile hewas out begging in the city, somepeoplerecognizedhimastheformerAngulimala.Theycorneredhimandbegantobeathim.Ahimsakadidnot resist theirblows,but joinedhishands to forma lotusbudwhileallowingthemtoventtheirangerandhatred.Theybatteredhimuntilhewasvomitingblood.WhentheBuddhasawthatAhimsakawashurt,hecalledtoAnandatogeta

basinofwateranda towel towashaway theblood.HeaskedSvasti togathermedicinalleavestomakeintopoulticestoplaceonAhimsaka’swounds.Although he was in great pain, Venerable Ahimsaka did not cry out. The

Buddhasaid,“Yoursufferingstodaycanrinseawayallthesufferingsofthepast.Enduring suffering in love and awareness can erase the bitter hatred of athousandlifetimes.Ahimsaka,yourrobehasbeentorntoshreds.Whereisyourbowl?”“Lord,theyshatteredit.”“IwillaskAnandatofindyouanewrobeandbowl.”As Svasti applied poultices to Ahimsaka’s wounds, he realized what an

exampleofnonviolenceAhimsakawas.VenerableAhimsakatoldSvastiastorythathadtakenplaceonlythedaybeforewhenhewasoutbegging.Beneathatreeintheforest,Ahimsakaencounteredawomaninlabor.Shewas

inextremepainandunabletogivebirthtothechild.Ahimsakacriedout,“Suchterriblepain!”andrantoasktheBuddhawhatcouldbedone.TheBuddhasaid,“Runbacktoherandtellher,‘Madam,fromthedayIwas

bornIhaveneverintentionallyharmedanylivingbeing.Bythatmerit,mayyouandyourchildbepeacefulandsafe.’”Ahimsakaprotested, “Iwouldbe lying if I said such a thing!The truth is I

haveharmedagreatmanylivingbeings.”TheBuddhasaid,“Thengoandtellher,‘Madam,sincethedayIwasbornin

thenobleDharma,Ihavenever intentionallyharmedanylivingbeing.Bythatmerit,mayyouandyourchildbepeacefulandsafe.’”Ahimsakaranbacktotheforestandspokethosewords.Withinafewminutes,

thewomansafelygavebirthtoherchild.

Venerable Ahimsaka had traveled far along the path, earning the Buddha’shighestpraises.

ChapterFifty-Seven

TheRaftIsNottheShore

ThatwintertheBuddhastayedinVesali.Onedaywhilehewasmeditatingnotfar from Kutaragasala Dharma Hall, several bhikkhus committed suicide inanotherpartof themonastery.WhentheBuddhawas informed,heaskedwhatled them to kill themselves. He was told that after meditating on theimpermanentandfadingnatureof thebody, thesebhikkhusexpressedaversionfor the body andno longerwished to live.TheBuddhawas saddened to hearthis.Hecalledalltheremainingbhikkhustogether.Hesaid,“Bhikkhus,wemeditateonimpermanenceandfadinginordertosee

into the true nature of all dharmas so that we will not be bound by them.Enlightenmentandfreedomcannotbeattainedbyescapingtheworld.Theycanonlybeattainedwhenoneseesdeeplyintothetruenatureofalldharmas.Thesebrothersdidnotunderstandandsotheyfoolishlysoughttoescape.Bydoingso,theyviolatedthepreceptagainstkilling.“Bhikkhus,aliberatedpersonneitherclingstodharmasnorfeelsaversionto

them.Clingingandaversionarebothropesthatbind.Afreepersontranscendsboth in order to dwell in peace and happiness. Such a happiness cannot bemeasured.Afreepersondoesnotclingtonarrowviewsaboutpermanenceandaseparate selfnordoeshecling tonarrowviewsabout impermanenceandnon-self.Bhikkhus, study and practice the teaching intelligently in a spirit of non-attachment.” And the Buddha taught the bhikkhus the practice of consciousbreathingtohelpthemrefreshthemselves.WhenhereturnedtoSavatthi, theBuddhagavefurtherteachingonbreaking

throughattachmentinresponsetoabhikkhunamedArittha,whowasboundtonarrow views because he also misunderstood the teaching. Sitting before thebhikkhus at Jetavana, the Buddha said, “Bhikkhus, if the teaching ismisunderstood, it is possible to become caught in narrow views which willcreatesufferingforoneselfandothers.Youmustlistento,understand,andapplythe teaching inan intelligentmanner.Someonewhounderstandssnakesusesaforkedsticktopindownasnake’sneckbeforetryingtopickitup.Ifhepicksthesnakeupbythetailorbody,thesnakecaneasilybitehim.Justasyouwoulduse

yourintelligenceincatchingasnake,youshoulduseittostudytheteaching.“Bhikkhus, the teaching is merely a vehicle to describe the truth. Don’t

mistakeitforthetruthitself.Afingerpointingatthemoonisnotthemoon.Thefinger is needed to knowwhere to look for themoon, but if youmistake thefingerforthemoonitself,youwillneverknowtherealmoon.“The teaching is like a raft that carries you to the other shore. The raft is

needed,buttheraftisnottheothershore.Anintelligentpersonwouldnotcarrytheraftaroundonhisheadaftermakingitacrosstotheothershore.Bhikkhus,myteachingistheraftwhichcanhelpyoucrosstotheothershorebeyondbirthanddeath.Usetherafttocrosstotheothershore,butdon’thangontoitasyourproperty.Donotbecomecaughtintheteaching.Youmustbeabletoletitgo.“Bhikkhus,alltheteachingIhavegivenyou,suchastheFourNobleTruths,

the Noble Eightfold Path, the Four Establishments ofMindfulness, the SevenFactors of Awakening, Impermanence, Non-self, Suffering, Emptiness,Signlessness,andAimlessness,shouldbestudiedinanintelligent,openmanner.Usetheteachingstohelpyoureachliberation.Donotbecomeattachedtothem.”The monastery for bhikkhunis housed five hundred nuns. They frequently

invitedtheBuddhaandotherVenerablesfromJetavanatocomeandgivethemDharma talks.VenerableAnandawas askedby theBuddha tobe in chargeofselectingwhichmonksshouldgotodeliverDharmatalkstothebhikkhunis.OnedayheassignedVenerableBhanda togo.VenerableBhandahadattaineddeepfruitsinhispractice,buthewasnotnotedforhisspeakingtalent.Thefollowingday, after begging and eating his meal alone in the forest, he went to thebhikkhunis’ center. The sisters warmly received him and Bhikkhuni GotamiinvitedhimtositonthepedestaltogivehisDharmatalk.

Aftersettlingonhiscushion,herecitedashortpoem:“Dwellingintranquility,seeingtheDharma,returningtothesourcewithouthatredorviolence,joyandpeaceoverflow.Mindfulnessisheldperfectly;Truepeaceandeasearerealized.Transcendingalldesiresisthegreatesthappiness.”

The venerable said no more, but proceeded to enter into a state of deep

concentration.Thoughhiswordshadbeenfew,hispresenceradiatedpeaceandhappiness, which most of the sisters found greatly encouraging. Some of theyounger sisters, however, were disappointed by how short his talk was. Theyurged Bhikkhuni Gotami to ask if he might say something more. BhikkhuniGotami bowed to Venerable Bhanda and expressed the wish of the youngersisters.ButVenerableBhanda simply repeated the same poem again and thensteppeddownfromthepedestal.Somedayslater,theBuddhawastoldaboutVenerableBhanda’sDharmatalk.

It was suggested to the Buddha that, in the future, monks more talented atspeakingshouldgive theDharmatalks.But theBuddhareplied thataperson’spresencewasmoreimportantthanhiswords.Onemorningafterreturningfromhisbegging,theBuddhawasunabletofind

Ananda. Venerable Rahula and others said they had not seen him. Then onebhikkhu reported that he had seen Ananda go begging in a nearby village ofuntouchables.TheBuddhaaskedthatbhikkhutogotothevillageandlookforAnanda.ThebhikkhufoundAnandaandreturnedwithhimtothemonastery.Healso brought back two women, a mother and her daughter, whose name wasPrakriti.TheBuddha listened toAnanda explain howhe had been delayed that day.

Onedayseveralweeksbefore,onhiswaybacktothemonasteryafterbegging,Anandasuddenlyfeltthirsty.Hestoppedbythewellintheuntouchablevillageforadrink.TherehefoundPrakritiliftingabucketofwaterfromthewell.Shewas abeautiful youngwoman.Ananda askedher for adrinkofwaterbut sherefused.Shetoldhimshewasanuntouchableanddidnotdarepolluteamonkbyofferinghimwater.Ananda told her, “I do not need high rank or caste. I only need a drink of

water. I would be happy to receive it from you. Please don’t be afraid ofpollutingme.”Prakritiofferedhimwateratonce.Shefeltdrawntothiskindandhandsome

monkwhospokesogently.Shewassmittenwith love.Atnightshecouldnotsleep.AllherthoughtswereofAnanda.Shewaitedbythewelleverydayafterthatinhopesofcatchingaglimpseofhim.Shepersuadedhermothertoinvitehimtoshareamealintheirhome.Heacceptedtwice,butsensingthattheyoungwomanhadfalleninlovewithhim,herefusedadditionalinvitations.Prakriti was lovesick. She grew thin and pale. Finally she confessed her

feelings tohermother.ShesaidshewantedAnanda to renouncehisvowsandmarryher.Hershockedmothershoutedatherandtoldheritwasafoolishand

impossible love.But Prakriti said shewould sooner die than give upAnanda.Fearing for her daughter’s health,Prakriti’smother prepared an aphrodisiac inhopesshemightgetAnandatorespondtoherdaughter’spassion.ShewasfromtheMatangaclanandknewanumberofshamanisticpotions.PrakritiofferedAnandaadrinkofwaterfromthewell.

Thatmorning,PrakritimetAnandaonthestreetandimploredhimtoacceptone last invitation to eat at their home. Anandawas confident he could offerPrakritiandhermotherteachingthatwouldenablePrakrititoletgoofherdesireforhim.Buthehadnochancetoteachanythingbeforehedrankthetaintedtea.Hisheadbegantoswimandhislimbswentweak.Herealizedatoncewhathadhappened,andheturnedtohisbreathingtocounteract theeffectsof theherbs.ThebhikkhusentbytheBuddhafoundhiminPrakriti’shut,sittingperfectlystill

inthelotusposition.TheBuddhagentlyaskedPrakriti,“You loveBhikkhuAnandadeeply,don’t

you?”Prakritianswered,“Ilovehimwithallmyheart.”“What is it you love about him? Is it his eyes, his nose, or perhaps his

mouth?”“I love everything about him—his eyes, his nose, hismouth, his voice, the

wayhewalks.Master,Iloveeverythingabouthim.”“Besideshiseyes,nose,mouth,voice,andwalk,BhikkhuAnandapossesses

manybeautifulqualitieswhichyoudonotknowyet.”“Whatqualitiesarethose?”askedPrakriti.TheBuddhaanswered,“Hisheartofloveisone.DoyouknowwhatBhikkhu

Anandaloves?”“Sir,Idonotknowwhatheloves.Ionlyknowthathedoesn’tloveme.”“Youaremistaken.BhikkhuAnandadoes loveyou,butnot in thewayyou

desire.BhikkhuAnanda loves the path of liberation, freedom, peace, and joy.Thanks to the liberation and freedom he experiences, Bhikkhu Ananda oftensmiles.Helovesallotherbeings.Hewantstobringthepathofliberationtoallothers so that they toomay enjoy freedom, peace, and joy. Prakriti, BhikkhuAnanda’s lovecomesfromunderstandingand liberation.Hedoesnotsufferorfeelhopelessbecauseofhis love,unlike thewayyour lovemakesyou feel. IfyoutrulyloveBhikkhuAnanda,youwillunderstandhisloveandyouwillallowhimtocontinuelivingthelifeofliberationhehaschosen.Ifyouknewhowtolove in the way Bhikkhu Ananda does, you would no longer suffer and feelhopeless. Your suffering and hopelessness result from your wanting BhikkhuAnandaalltoyourself.Thatisaselfishkindoflove.”PrakritilookedattheBuddhaandasked,“ButhowcanIloveinthewaythat

BhikkhuAnandaloves?”“LoveinawaythatwillpreservethehappinessofBhikkhuAnandaaswellas

your own happiness. Bhikkhu Ananda is like a fresh breeze. If you catch abreezeandtrapitinaprisonoflove,thebreezewillsoondieandnoonewillbeabletobenefitfromitscoolness,includingyourself.LoveAnandaasyouwoulda refreshing breeze. Prakriti, if you could love like that, you could become acool,refreshingbreezeyourself.Youwouldrelieveyourownpainsandburdensandthoseofmanyothersaswell.”“Please,Master,teachmehowtoloveinsuchaway.”“You can choose the same path asBhikkhuAnanda.You can live a life of

liberation,peace,andjoy,bringinghappinesstoothersjustasBhikkhuAnandadoes.Youcouldbeordainedjustasheis.”“ButIamanuntouchable!HowcanIbeordained?”“Wehavenocasteinoursangha.Severaluntouchablemenhavealreadybeen

ordainedasbhikkhus.VenerableSunita, sohighly regardedbyKingPasenadi,was an untouchable. If youwanted to become a bhikkhuni, youwould be thefirstnuntocomefromtheuntouchables.Ifyouwant,IwillaskSisterKhematoperformanordinationceremonyforyou.”Overcomewithjoy,PrakritiprostratedherselfbeforetheBuddhaandaskedto

beordained.TheBuddhagavePrakriti intoSisterKhema’scare.After thenunandyoungwomandeparted,theBuddhalookedatAnandaandthenspoketotheentirecommunity.“Bhikkhus,Ananda’svowsare still intact, but Iwant all of you tobemore

carefulinyouroutsiderelations.Ifyoudwellcontinuouslyinmindfulness,youwillseewhatistakingplacebothwithinandwithoutyou.Detectingsomethingearlyonwill enable you to deal effectivelywith it.Bypracticingmindfulnesseverymomentofyourdaily life,youwillbeable todeveloptheconcentrationneeded toavoidsituationssuchas this.Whenyourconcentration isstrongandstable, your vision will be clear and your actions timely. Concentration andUnderstandinggohandandhandwitheachother.Eachcontainstheother.Theyareone.“Bhikkhus,regardwomenolder thanyourselfasyourmotheroreldersister.

Regardwomenyoungerthanyourselfasyouryoungersisterordaughter.Donotletyourattractionscreatedifficulties foryourpractice. Ifnecessary,untilyourconcentration is stronger, limit your contacts with women. Speak only wordswhichrelatetothestudyandpracticeoftheWay.”ThebhikkhuswerehappytoreceivetheBuddha’sguidance.

ChapterFifty-Eight

AHandfulofPreciousEarth

One daywhile out begging in a poor hamlet, the Buddhamet some childrenplayingonadirtpath.Theywerebuildingacity fromdirtandsand,completewithacitywall,storehouse,dwellings,andevenariver.WhenthechildrensawtheBuddhaandbhikkhusapproaching,onechildsaidtotheothers,“TheBuddhaand bhikkhus are traveling past our city. It is only proper for us to make anofferingtothem.”The other children liked the idea, but said, “What dowe have to offer the

Buddha?We’reonlychildren.”The first child answered, “Listen, my friends, there are great reserves of

harvestedriceinthestorehouseofourcityofdirtandsand.WecanoffersomeofittotheBuddha.”Theotherchildrenclappedtheirhandsindelight.Theydugoutahandfulof

dirt from their storehouse and, pretending itwas rice, placed it on a leaf.Thefirst child lifted the leaf in his two hands and respectfully knelt before theBuddha.Theotherchildrenkneltbesidehim.Hesaid,“Thepeopleofourcityrespectfullyofferthisricefromourstorehouse.Weprayyouwillacceptit.”The Buddha smiled. He patted the boy on the head and said, “Thank you,

children,forofferingthispreciousricetous.Youaremostthoughtful.”TheBuddhaturnedtoAnandaandsaid,“Ananda,pleasetakethisofferingand

assoonaswereturntothemonastery,wecanmixitwithwateranddaubitontheearthenbricksofmyhut.”Anandatookthehandfulofearth.ThechildreninvitedtheBuddhatositwith

them on a large rock beneath a nearby banyan tree. Ananda and the otherbhikkhusgatheredaroundtoo.TheBuddhatoldthechildrenastory:“Many lives ago, there lived a prince named Visvantara. He was a very

generous and kind-hearted man. He always shared with the poor and needy,neverhesitating topartwithanythingheowned.Hiswife,Madri,wasequallygenerous.Sheknewhowmuchpleasureitgaveherhusbandtohelpothers,andsheneverexpressedanyregretabout the thingshegaveaway.Theyhadason

namedJalinandadaughternamedKrishnajina.“Duringafamine,PrinceVisvantaraaskedhisfather’spermissiontodistribute

riceandclothfromtheimperialstorestothepoor.Thekingconsented.Sogreatwasthepeople’sneedthatthestoreswerenearlyexhausted.Thiscausedalarmtoanumberof imperial advisors.Theywanted todevisea scheme thatwouldpreventtheprincefromgivinganymoreaway.Firsttheytoldthekingthattheprince’sindiscriminategivingwouldbetheruinofthekingdom.Theyrevealedthattheprincehadgivenawayoneofthetreasuredimperialelephants.Atthis,eventhekinggrewalarmed.Heallowedhisministerstotalkhimintobanishinghis only son to the remote mountains of Jayatura, where the prince wouldexperiencefirsthandthehardshipsofasimplelife.Thus,Visvantara,Madri,andthetwochildrenweresentintoexile.“On their journey to the mountains, they met a poor beggar. The prince

removedhis fine jacket and gave it to theman.When they encounteredmorepoor people,Madri removed her own fine jacket and gave it to them.Beforelong,JalinandKrishnajinahadgivenawaytheirjackets,aswell.Thefamilyalsogaveaway their jewelsandornaments toneedypeoplealong theroute.Beforethey reached themountains, they had given away everything they owned thatcouldbe tradedforfood.At last, theprincegaveawayeven theircarriageandtwohorses.TheprincecarriedJalin,andMadriliftedKrishnajinaintoherarms.Withoutregrets,theywalkeduntiltheyreachedJayatura.Theywalkedandsangasthoughtheydidn’thaveacareintheworld.Theirheartsfeltlightandfree.Itwasalongtrek,andVisvantaraandMadri’sfeetwereswollenandbloody

by the time theymade it to the remotemountains.Theywere lucky to findanabandonedhuton themountainslope.Thehuthadoncebelonged toahermit.Theysweptandtidiedthehutandgatheredleafybranchestomakebeds.Intheforest,theyfoundanamplesupplyofwildfruitsandgreenstoeat.Thechildrenlearnedhowtogatherfood,washclothesinamountainspring,sowseeds,andtendagarden.Theprinceandhiswifetaughtthechildrenhowtoreadandwriteusinglargeleavesforpaperandthornsforpens.“Thoughtheirlifewasdifficult,theywerecontent.Forthreeyearstheylived

inpeace.ButthenonedaywhenPrinceVisvantaraandMadriwereoutgatheringfruitdeepintheforest,astrangercameandkidnappedthechildren.Theprinceand his wife searched for many days throughout the forest and in nearbyvillages,buttheycouldnotfindatraceoftheirbelovedchildren.“Finally,exhaustedanddiscouraged,theyreturnedtotheirhut,hopingagainst

hopethatthechildrenmighthavereturnedthereontheirown.Instead,theywere

surprised to meet one of the king’s messengers waiting for them. They weregreatlyrelievedwhenheinformedthemthatJalinandKrishnajinaweresafeatthepalacewiththeking.Whentheyaskedhowthechildrencametobethere,themessenger explained, ‘Several days ago, one of the palace ladies saw thechildren being sold at a market in the capital. She recognized them as yourchildren,andshequicklyreturnedto thepalaceto informherhusband,aroyaladvisor.Heran to themarketand told themerchant to take thechildren to thepalacewherehecouldbeassuredofreceivingahandsomepriceforthem.Theking recognized his grandchildren even with their tattered clothes and soiledfaces.Herealizedhowdeeplyhemissedyouandyourfamily.’“The king asked, ‘Where did you find these children? Howmuch are you

sellingthemfor?’“Beforethemerchantcouldrespond,theroyaladvisorspoke,‘Yourmajesty,

thegirl isbeingsoldforonethousandpoundsofgoldandonethousandcattle.Thepricefortheboyisonehundredpoundsofgoldandonehundredcattle.’“Everyone,includingthemerchantandchildren,weresurprisedtohearthese

words.Thekingasked,‘Whyisthegirlsomuchmorethantheboy?’“Theroyaladvisorreplied,‘Youclearlyvaluegirlsmorethanboys.Younever

scoldorpunishtheprincessesforanyindulgences.Eventhepalaceservantgirlsaretreatedwithkindnessandrespectbyyou.Youhaveonlyonesonandyetyouexiled him to a remote mountain region where tigers and leopards roam andwhere there is nothing butwild fruit to eat. Surely, you value girlsmore thanboys.’“The king was moved to tears. ‘Please say no more. I understand your

meaning.’“The king learned from themerchant that he had bought the children from

anothermaninthemountains.Thekingpaidthemerchantandthenorderedhimto lead the imperial police to the kidnapper. The king embraced his twograndchildrenandaskedthemabouttheirlifeinthemountains.Heissuedordersforhissonanddaughter-in-lawtobeallowedtoreturntothecapital.Fromthenon, the king cherished his son and generously assisted in the son’s efforts torelievethesufferingofthepoor.”ThechildrenlikedtheBuddha’sstoryverymuch.TheBuddhasmiledatthem

andsaid,“PrinceVisvantarawashappytoshareallheownedwithothers.Today,yousharedahandfulofpreciousearthfromyourcity’sstorehousewithme.Youhavemademeveryhappy.Youcanmakeothershappybyofferingthemsomesmallgifteachday.Itdoesn’thavetobesomethingyoubuy.Whenyoupicka

flowerby therice fieldsandoffer it toyourparents,youmake themhappy.Awordofthanksorlovecanalsobeapreciousgift.Akindlookorasmallgestureofcaringbringshappiness toothers.Offersuchgiftseveryday toyour familyandfriends.ThebhikkhusandImustgonow,butwewillalwaysrememberthefineofferingyoumadetoday.”ThechildrenpromisedtheywouldinvitemorefriendsandgovisittheBuddha

andbhikkhusatJetavana.Theywantedtohearmorestories.The next summer theBuddha returned toRajagaha to teach.Afterwards he

went toVulture Peak. Jivaka paid him a visit and invited him to spend a fewdays at the mango grove. The Buddha accepted the invitation, and Anandajoined him. The physician’s mango grove was cool and refreshing. The treeswere in their eighth year of bearing fruit. Jivaka readied a small hut for theBuddhaandpreparedvegetariandishesforhimeveryday.HesuggestedthattheBuddharestfrombeggingforafewdaysinordertorebuildhisstrength.HealsopreparedanherbaltonicfortheBuddha,madefromroots,leaves,andfruits.Onedayastheysattogether,Jivakasaid,“Lord,somepeoplesayyouletthe

bhikkhuseatmeat.TheyclaimthatGautamatolerates thekillingofanimals tofeedhimselfandhisstudents.Someevenmakewildaccusations thatGautamarequirespeopletooffermeattothesangha.Iknowthesethingsarenottrue,butIwouldappreciateyourthoughtsonthesematters.”TheBuddha replied,“Jivaka,peopledonot speak the truthwhen theysay I

allowanimalstobekilledtoprovidefoodformyselfandthebhikkhus.Ihave,infact,spokenonthismatteranumberoftimes.Ifabhikkhuseessomeonekillingananimalforthepurposeofofferingitasfoodtothebhikkhu,thebhikkhumustrefuse it.Even ifhedoesn’t actually see the animalbeingkilled,but is told itwaskilledonhisbehalf,hemustrefuseit.Furthermore,ifhemerelysuspectsitmayhavebeenkilledonhisbehalf,hemust refuse it. Jivaka,according to thepracticeofbegging,abhikkhuacceptswhateverisofferedunlessananimalhasbeenkilledonthebhikkhu’sbehalf.Peoplewhounderstandthebhikkhus’vowsofcompassionofferonlyvegetarianfoodtothemonks.Butsometimesapersononlyhasfoodthathasbeenpreparedwithmeat.Also,personswhohavenothadpreviouscontactwiththeBuddha,theDharma,andtheSanghadonotknowthatthe bhikkhus prefer vegetarian food. In such situations, the bhikkhu acceptswhateverisofferedtoavoidoffendingthegiverandtocreateanopportunityforcontactsothatthepersonmaylearnaboutthePathofLiberation.“Jivaka, someday all thepeoplewill understand that bhikkhusdonotwant

animalstobekilled.Atthattime,noonewilloffermeattothebhikkhus,andthe

bhikkhuswillbeabletoeatonlyvegetarianfood.”Jivakasaid,“Ibelievethatavegetariandietpromotesbetterhealth.Onefeels

lighterandislesspronetoillness.Ihavebeenavegetarianfortenyearsnow.Itisgoodforthehealthandfornurturingaheartofcompassion.Iamhappy,Lord,forreceivingyourclearteachingaboutthis.”Jivakaalsocommendedthesangha’spracticeofbeingcarefulnottoeatfood

left over from the previous day. Food kept overnight could spoil and causeillness.TheBuddhathankedJivakaandinvitedhimtocometothemonasterytospeaktothemonksagainaboutbasicsanitarypractices.

ChapterFifty-Nine

TheNetofTheories

Jivaka’s mango grove was tranquil and spacious. Scattered throughout theorchardwere small huts for the bhikkhunis. One evening, a young bhikkhuninamedSubhacame todiscussaproblemwith theBuddha.Shehadcompletedherbeggingandwasreturningtothemangogrovebywayofadesertedstreet,when suddenly a young man appeared and stood in her way. She sensed hisdishonorableintentions,andbegantoobserveherbreathinordertoremaincalmand clear-headed.She lookeddirectly into his eyes and said, “Sir, I am a nunwhofollowstheWayoftheBuddha.PleasemoveoutofmywaysothatImayreturntomynunnery.”Themansaid,“Youarestillyoungandverypretty.Whywasteyour lifeby

shavingyourheadandwearingyellowrobes?Whylivelikeanascetic?Listen,Miss,yourlovelybodyshouldbecladinasilksarifromKasi.Why,I’veneverseen a woman as pretty as you. Let me show you the pleasures of the body.Comewithme.”Subharemainedcalm.“Don’tspeakfoolishly.Iseekmyhappinessinalifeof

liberationandenlightenment.Thefivecategoriesofdesireonlyleadtosuffering.Allowmetopass.Iwillbegratefulforyourunderstanding.”But the man refused. “Your eyes are so beautiful. I’ve never seen such

beautifuleyes.Don’tthinkI’mfoolishenoughtoletyougo.Youwillcomewithme.”HereachedouttograbherbutSubhasteppedoutofreachandsaid,“Sir,do

not touch me. You must not violate a nun. Because I was weary of a lifeburdenedwithcravingandhatred,Ichosethelifeofspiritualpractice.Yousaymyeyesarebeautiful.Verywell, Iwillpluck themoutandgive them toyou.Bettertobeblindthanviolatedbyyou.”Subha’svoicewasfullofdetermination.Themanflinched.Heknewshewas

capableofdoingwhat she said.Hesteppedback.Subhacontinued,“Don’t letyourdesirescauseyoutocommitcrimes.Don’tyouknowthatKingBimbisarahas issuedadecree thatanyonewhoharmsamemberof theBuddha’s sanghawillbedealtwith severely? Ifyoudonotbehaveproperly, ifyou threatenmy

chastityormylife,youwillbearrestedandpunished.”Suddenly theyoungmancametohissenses.Hesawhowblindpassioncan

leadtosuffering.Hesteppedoutofthenun’swaytoletherpass.Hecalledafterher,“Pleaseforgiveme,Sister.Ihopeyouattainyourgoalonthespiritualpath.”Subhawalkedonwithoutlookingback.TheBuddhapraisedtheyoungnunforhercourageandclarity.Hesaid,“Itis

dangerousfornunstowalkaloneondesertedpaths.ThatisoneofthereasonsIhesitated initially toordainwomen.Subha, fromnowon,nobhikkhunishouldtravel alone. Whether crossing a river, entering a village to beg, or walkingthroughaforestorafield,nobhikkhunishouldwalkalone.Nobhikkhunishouldsleepalone, either.Whether she sleeps inanunnery, a smallhut,orbeneathatree,nobhikkhunishouldsleepbyherself.Sheshouldalways travelandsleepwith at least one other bhikkhuni so they can watch out for each other andprotecteachother.”The Buddha turned to Ananda and instructed him, “Ananda, please make

carefulnoteofthisnewrule.Requestallthebhikkhunielderstoplacethisruleintheirprecepts.”WhentheBuddhadepartedfromJivaka’smangogrove,hewenttoNalanda,

accompanied by a large number of bhikkhus. They all walked slowly andmindfully.Eachbhikkhuobservedhisbreath.Behindthebhikkhustraveledtwoascetics,Suppiyoandhisdisciple,Bramadatta.TheyspokeinloudvoicesabouttheBuddhaandhisteaching.SuppiyocriticizedandridiculedtheBuddha.Oddlyenough,hisdisciple counteredhis statementsby commending theBuddhaandhis teaching. The disciple spoke eloquently and convincingly to his teacher,moving the bhikkhus who could not help but hear the conversation going onbehindthem.ThateveningthebhikkhusstoppedtorestinAmbalatthika,alushforestthat

belonged to the royal family.KingBimbisara had announced that all spiritualseekersfromallsectscoulduseAmbalatthikatorestinwhenevertheyneeded.SuppiyoandBramadattarestedthenightthere,too.Thenextmorning,thebhikkhusdiscussedamongthemselvestheconversation

between the two ascetics. The Buddha heard them and said, “Bhikkhus,wheneveryouhearsomeonecriticizeorridiculemeortheDharma,donotgiverisetofeelingsofanger, irritation,orindignation.Suchfeelingscanonlyharmyourselves.WheneveryouhearsomeonepraisemeortheDharma,donotgiverise to feelingsofhappiness,pleasure,or satisfaction.That toowillonlyharmyourselves.Thecorrectattitudeistoexaminethecriticismtoseewhatpartsmay

betrueandwhatpartsarenottrue.Onlybydoingthatwillyouhaveachancetofurtheryourstudiesandmakerealprogress.“Bhikkhus,mostpeoplewhopraisetheBuddha,Dharma,andSanghapossess

only superficial understanding.They appreciate how the bhikkhus lead chaste,simple, and serene lives, but they do not see beyond that. Those who havegraspedthemostsubtleandprofounddepthsoftheDharmaspeakfewwordsofpraise. They understand the true wisdom of enlightenment. Such wisdom isprofound,sublime,andmarvelous.Ittranscendsallordinarythoughtsandwords.“Bhikkhus, there are countless philosophies, doctrines, and theories in this

world. People criticize each other and argue endlessly over their theories.Accordingtomyinvestigation,therearesixty-twomaintheorieswhichunderliethethousandsofphilosophiesandreligionscurrentinourworld.Lookedatfromthe Way of Enlightenment and Emancipation, all sixty-two of these theoriescontainerrorsandcreateobstacles.”The Buddha proceeded to explain the sixty-two theories and expose their

errors.Hespokeontheeighteentheoriesconcerningthepast—fourtheoriesofeternalism, four theoriesofpartialeternalism, four theorieson thefinitudeandinfinityoftheworld,fourtheoriesofendlessequivocation,andtwotheoriesthatclaim that causalitydoesnot exist.He spokeabout the forty-four theories thatconcern the future—sixteen that allege the soul liveson after death, eight thatsay there is no soul after death, eight that posit there is neither a soul thatcontinues after death nor ceases to continue after death, seven annihilistictheories, and five theories that say that the present is already Nirvana. Afterexposing all the errors contained in these theories, the Buddha said, “A goodfishermanplaceshisnetinthewaterandcatchesalltheshrimpandfishhecan.Ashewatchesthecreaturestrytoleapoutofthenet,hetellsthem,‘Nomatterhow high you jump, you will only land in the net again.’ He is correct. Thethousandsofbeliefs flourishing at present can all be found in thenet of thesesixty-two theories.Bhikkhus,don’t fall into thatbewitchingnet.Youwillonlywaste time and loseyour chance to practice theWayofEnlightenment.Don’tfallintothenetofmerespeculation.“Bhikkhus, all these beliefs and doctrines have arisen because people have

been led astray by their perceptions and feelings. When mindfulness is notpracticed, it is impossible to see the true nature of perceptions and feelings.Whenyoucanpenetratetherootsandseeintothetruenatureofyourperceptionsand feelings, you will see the impermanent and interdependent nature of alldharmas.Youwillnolongerbecaughtinthenetofdesire,anxiety,andfear,or

thenetofthesixty-twofalsetheories.”After the Dharma talk, Venerable Ananda took a walk and focused his

attention on recalling every word the Buddha spoke. He thought, “This is animportantsutra. Iwillcall it theBrahmajalaSutra, theSutraof theGreatNet.Thisnetcollectsallthefalsetheoriesanddogmasofthisworld.”

ChapterSixty

LadyVisakha’sGrief

AfterAmbalatthika,theBuddhawenttoteachinNalanda,andthentoCampa,alargecityinthestateofAnga.Angawasapopulousandfertileregionunderthejurisdiction ofKingBimbisara. There theBuddha dwelled in a cool forest byGaggaraLake,wheremanyfragrantlotusflowersgrew.PeoplecameingreatnumberstolistentotheBuddhateach.Ayoung,wealthy

brahman named Sonadanda also came to meet the Buddha. Sonadanda wasknown and admired in the region for his astute intelligence. Several of hisfriendsdiscouragedhimfrompayingavisittotheBuddha.TheyfeltavisitbySonadanda would grant too much prestige to the monk Gautama. SonadandasmiledandsaidthathedidnotwanttopassupanopportunitytomeetamanliketheBuddha,whowasknowntopossessuncommoninsight.Suchachanceonlypresenteditselfonceinathousandyears,hesaid.“Imustgotodeepenmyownknowledge,”saidSonadanda.“Iwanttoseein

which areas Monk Gautama exceeds me and in which areas I exceed MonkGautama.”Several hundred brahmans decided to join Sonadanda. They walked to

GaggaraLake,placingtheirfaithinSonadanda.Theyweresurehewouldshowthe teaching of their caste to be superior to that of the Buddha. They knewSonadandawouldnotbringshametothebrahmans.WhenSonadanda stoodbefore theBuddha,whowas already surroundedby

densecrowds,hefalteredforamoment,notknowinghowtobegin.TheBuddhaassisted him by speaking first. He said, “Sonadanda, can you tell us whatcharacteristics are essential to be a true brahman? If necessary, please cite theVedasasevidence.”Sonadandawaspleased.TheVedaswerehisparticular fieldofspecialty.He

said,“MonkGautama,anauthenticbrahmanpossessesfivecharacteristics—anattractive appearance, skill in chanting and performing rituals, purity of bloodthatcanbetracedbacksevengenerations,virtuousaction,andwisdom.”The Buddha asked, “Of those five characteristics, which are the most

essential? Can one still be a true brahman if any of the characteristics are

absent?”Sonadanda reflectedand responded that the last twocharacteristicswere the

onlyonestrulyindispensable.Physicalbeauty,skillinchantingandperformingrituals,andpurityofbloodwerenotabsolutelyessential.HearingSonadandasaythis disturbed the five hundred brahmans that had accompanied him.They allstood and shook their arms to challengeSonadanda’s statements. They felt hehad been swayed by theBuddha’s questioning and that his responseswere anembarrassmenttotheircaste.TheBuddha turned to themand said, “Honoredguests! Ifyouhave faith in

Sonadanda,pleasebequietandallowhimtocontinuespeakingwithme.Ifyounolongerhavefaithinhim,askhimtositdown,andIwillspeakwithanyoneofyouinstead.”Everyone fell silent. Sonadanda looked at the Buddha and said, “Monk

Gautama,pleaseallowmetoaddressafewwordstomyfriends.”Sonadanda turned to his fellows and pointed to a youngman sitting in the

frontrowoftheirranks.Hesaid,“DoyouseemycousinAngakahere?Angakais a handsome and elegant youth. His demeanor is refined and noble. Few,exceptMonkGautama, cancompetewithhishandsome looks.Angaka is alsowellversedintheVedas.Hepossessesskillinchantingandperformingrituals.Hecanclaimpurityofbloodtracedbacksevengenerationsonbothsidesofhisfamily.Noonecandenythathepossessesthesethreecharacteristics.ButletussupposethatAngakawasadrunkardwhomurdered,robbed,raped,andlied.Ofwhat valuewould his attractive looks, chanting skills, and purity of blood bethen?Dearfriends,wemustadmitthatvirtuousactionandwisdomaretheonlytwocharacteristicstrulyessentialtobeatruebrahman.Thisisatruthforall,notjustaprivatetruthforMonkGautama.”The crowds applauded with approval. When the applause died down, the

Buddha asked Sonadanda, “Of these two characteristics, virtuous action andwisdom,isonemoreessentialthantheother?”Sonadanda answered, “Monk Gautama, virtuous action develops from

wisdom, and wisdom increases thanks to virtuous action. They cannot beseparated.Itislikeusingonehandtowashtheother,orusingonefoottoscratchthe other. Virtuous action andwisdom assist and nurture each other. Virtuousactionenableswisdomtoshineforth.Wisdomenablesactiontogrowevermorevirtuous.Thesetwoqualitiesarethemostpreciousthingsinlife.”TheBuddharesponded,“Excellent,Sonadanda!Youspeakthetruth.Virtuous

action and wisdom are the two most precious things in life. Can you tell us

more?Howcanonedevelopvirtuousactionandwisdomtothehighestdegree?”Sonadanda smiled and joinedhispalms.Hebowed to theBuddha and said,

“Master,pleaseguideus.Weknowtheprinciples,butyouaretheonewhohasactuallyattainedthetruepath.Pleasetellushowtodevelopvirtuousactionandwisdomtothehighestdegree.”TheBuddhaspoketothemaboutthePathofLiberation.Hetoldthemofthe

Three Steps to Enlightenment—Precepts, Concentration, and Understanding.Observing the precepts develops concentration. Concentration leads tounderstanding.Understandingenablesonetopracticethepreceptsmoredeeply.The more deeply the precepts are observed, the greater one’s concentrationgrows. The greater one’s concentration, the deeper one’s understanding. TheBuddhaalsospokeaboutmeditatingondependentco-arising inorder tobreakthrough false concepts of permanence and a separate self. Meditating ondependent co-arising enables one to cut the bonds of greed, anger, andignorance,inordertoattainliberation,peace,andjoy.Sonadanda listened spellbound.When theBuddhawas finished, Sonadanda

stood up and joined his palms. He said, “Master Gautama, please accept mygratitude.Youhaveopenedmyeyestoday.Youhaveledmeoutofthedarkness.Please allowme to take refuge in theBuddha, theDharma, and theSangha. Iwouldalso like to inviteyouandall thebhikkhustomyhometomorrowforamealoffering.”Theenthusiasticexchange that tookplace thatdaybetween theBuddhaand

youngSonadanda sentwaves throughout all levels of society in the region.Alarge number of brahmana intellectuals became disciples of the Buddha,includingawell-knownbrahmannamedAmbatthaandhisteacherPokkharasadi,in the village of Lechanankala. As more and more young brahmans becamedisciplesoftheBuddha,itbecamedifficulttoquellthejealousyandresentmentofcertainbrahmanaleadersandleadersofotherreligioussects.While they were still staying in Ambalatthika, Svasti asked Venerable

Moggallana about the different religiousmovements of the times.Moggallanasummarizedthemaintenetsofeachsectforhim.Firstofall,therewasthesectofPuranaKassapa.Hisfollowerswereskeptical

aboutmoralsandethics,maintainingthatgoodandevilwereonlyconceptsthatresultedfromhabitandconvention.ThefollowersofMakkhaliGosalawerefatalists.Theybelievedthatone’slot

inlifewaspredeterminedandbeyondanyindividual’spowertochange.Ifoneattainedliberationafterfivehundredorathousandyearsofreincarnation,itwas

duetoone’spredeterminedfateandnottoanyspecialefforts.Ajita Kesakambali taught the doctrine of hedonism. He maintained that

humanswerecomprisedof the fourelements, earth,water, fire, andair.Whenone died, nothing remained. According to this sect, one should experience asmuchpleasureaspossiblewhilestillalive.ThesectheadedbyPakudhaKaccayanatooktheoppositeview.Theybelieved

that one’s true soul and body could never be destroyed. They claimed thathumans were comprised of seven elements—earth, water, fire, air, suffering,happiness, and life energy. Birth and death were merely outward forms thatresultedfromthetemporarycombinationanddissolutionofthesevenelements,whileone’strueessencewasimmortalandbeyonddestruction.Venerables Sariputta andMoggallana had belonged to the sect founded by

SanjayaBelatthiputta. Sanjaya taught a doctrine of relativity.He believed thattruth changed according to circumstances, time, and place.Whatwas true forone situation might not be true for another. A person’s awareness was themeasuringrodofallthings.NiganthaNataputta ledasectofasceticswhopracticedausterities.Theydid

not wear clothes and they strictly observed the precept against killing otherlivingbeings.Niganthataughtakindofdualisticfatalism.Hebelievedthattwoforces,jivaandajiva,orlifeandnon-life,werethebasisoftheuniverse.Hissectcommandedgreatrespectandinfluenceinthesocietyofthetimes.ThebhikkhusfrequentlycameintocontactwithNataputta’sascetics.Bothcommunitiesshareda common respect for life. But thereweremany differences between the twocommunities,andsomeofNigantha’s followersbitterlyopposed thebhikkhus.VenerableMoggallana found theviewsof the ascetics too extreme andhedidnothesitate toexpresshisopinion.Becauseof that,manyof theasceticswereparticularlyhostiletoVenerableMoggallana.The Buddha returned to Savatthi and stayed in Eastern Park. There was a

constant streamof visitors.OnemorningLadyVisakha came to see him.Herhair and clothes were drenched with rain. The Buddha asked her, “Visakha,wherehaveyoubeen?Whyareyourclothesandhairsowet?”LadyVisakhawept.“Lord,mylittlegrandsonjustdied.Iwantedtocomesee

you,but inmygrief I forgot to takemyhatorparasol toprotectme from therain.”“Howoldwasyourgrandson,Visakha?Howdidhedie?”“Lord,hewasonlythreeyearsold.Hediedoftyphoidfever.”“Thepoor littleone.Visakha,howmanychildrenandgrandchildrendoyou

have?”“Lord, I have sixteen children.Nine aremarried. I had eight grandchildren.

Nowthereareonlyseven.”“Visakha,youlikehavingalotofgrandchildren,don’tyou?”“Ohyes,Lord.Themorethebetter.Nothingwouldmakemehappierthanto

haveasmanychildrenandgrandchildrenastherearepeopleinSavatthi.”“Visakha,doyouknowhowmanypeopledieeachdayinSavatthi?”“Lord, sometimes nine or ten, but at least one person dies every day in

Savatthi.ThereisnodaywithoutadeathinSavatthi.”“Visakha,ifyourchildrenandgrandchildrenwereasnumerousasthepeople

ofSavatthi, yourhair and clotheswouldbe as soaked as they are today everyday.”Visakhajoinedherpalms.“Iunderstand!Ireallydon’twantasmanychildren

andgrandchildrenastherearepeopleinSavatthi.Themoreattachmentsonehas,the more one suffers. You have often taught me this, but I always seem toforget.”TheBuddhasmiledgently.Visakhatoldhim,“Lord,youusuallyreturnfromyourtravelsonlyjustbefore

therainyseasonbegins.Yourdisciplesmissyougreatlytherestoftheyear.Wecome to themonasterybut it seemsemptywithoutyou.Wewalkaroundyourhutafewtimesandthenreturnhome,notknowingwhatelsetodo.”TheBuddhasaid,“Visakha,diligentpracticeoftheteachingismoreimportant

thanpayingvisits.Whenyoucometothemonastery,youhaveachancetolistentootherVenerablesteachtheDharma.Youcanaskthemquestionstoassistyouinyourpractice.Theteachingandtheteacherareone.Pleasedon’tneglectyourpracticesimplybecauseIamnothere.”VenerableAnanda,whowasstandingnearby,proposedanidea.“Itwouldbe

nice toplant abodhi treehereat themonastery.Thatway,wheneverdisciplescome to visit and you are gone, they could visit the bodhi tree in your place.Theycouldevenbowtoitasthoughbowingtoyou.Wecouldplaceastonealtarbeneath the treewhere disciples could offer flowers. They couldwalk slowlyaroundthetreewhilepracticingthecontemplationoftheBuddha.”LadyVisakhasaid,“Thatisawonderfulidea!Butwherewillyoufindabodhi

tree?”Anandaanswered,“IcanaskforaseedfromthebodhitreeinUruvelawhere

theBuddhaattainedAwakening.Don’tworry.Iwillacquiretheseed,sproutit,andtendthetree.”

LadyVisakha felt lighter and comforted. She bowed to the Buddha and toVenerableAnandaandthenreturnedhome.

ChapterSixty-One

TheLion’sRoar

Thatsameretreatseason,Anandaaskedaquestionaboutdependentco-arising,and so theBuddha taught the bhikkhus about the twelve links in the chain ofexistence.He explained, “The teaching on dependent co-arising ismost profound and

subtle.Donot think itcanbegrasped throughwordsanddiscourse.Bhikkhus,thanks to hearing the teaching on dependent co-arising, Venerable UruvelaKassapa entered the path of trueDharma.Venerable Sariputta, another of ourmost respectedbrothers,entered thepath thanks tohearingagathaconcerningdependent co-arising. Contemplate the nature of dependent co-arising duringevery moment. When you look at a leaf or a raindrop, meditate on all theconditions,nearanddistant,thathavecontributedtothepresenceofthatleaforraindrop. Know that the world is woven of interconnected threads. This is,becausethatis.Thisisnot,becausethatisnot.Thisisborn,becausethatisborn.Thisdies,becausethatdies.“Thebirthanddeathofanydharmaareconnectedtothebirthanddeathofall

other dharmas. The one contains the many and the many contains the one.Without theone, therecannotbe themany.Without themany, therecannotbetheone.Thisis themarveloustruthoftheteachingondependentco-arising.Ifyoulookdeeplyintothenatureofalldharmas,youwillbeabletotranscendallanxietyconcerningbirthanddeath.Youwillbreakthroughthecircleofbirthanddeath.“Bhikkhus, the interconnected links consist of many layers and levels, but

four realms can be distinguished—chief causes, contributory causes, theimmediately-preceding-momentascause,andobjectsascause.“Achiefcauseis thefirstconditionnecessarytogiverisetoaphenomenon.

For example, a grainof rice is the chief causenecessary togive rise to a riceplant.Contributory causes are supportive conditions. In the case of a grain ofrice,theseincludesun,rain,andearthwhichenabletheseedtogrowintoariceplant.“Theimmediately-preceding-momentascauseisanuninterruptedprocessand

serves as an underlying cause.Without this continual process, the rice plant’sgrowthwouldbe interruptedbeforereachingfruition.Objectsascauserefer toobjectsofconsciousness.Agrainofriceandallthenearanddistantconditionsthatmake thepresenceof the riceplant possible areobjectsof consciousness.Theycannotbeseparatedfromconsciousness.Mindisabasicconditionfortheexistenceofalldharmas.“Bhikkhus,sufferingexistsbecauseofthepresenceofbirthanddeath.What

gives rise tobirthanddeath?Ignorance.Birthanddeathare firstofallmentalnotions.Theyaretheproductofignorance.Ifyoulookdeeplyandpenetratethecauses of all things, you will overcome ignorance. Once you have overcomeignorance,youwill transcendall thoughtsofbirthanddeath.Transcendingallthoughtsofbirthanddeath,youwillovercomeallanxietiesandsorrows.“Bhikkhus,thereistheconceptofdeathbecausethereistheconceptofbirth.

Thesewrongviewsarebasedonafalseviewoftheself.Thereisafalseviewofthe self because there is grasping. There is grasping because there is desire.There is desire because one does not see into the true nature of feelings.Onedoes not see into the true nature of feelings because one is caught up in thecontact that takes place between the sense organs and their objects. One iscaught up in the contact that takes place between the sense organs and theirobjectsbecauseone’smind isnot clear andcalm.One’smind isnot clear andcalmbecausetherearedrivesandimpulses.Thesedrivesandimpulsesareduetoignorance.Thesetwelvelinksofthechainofexistenceareconnectedtoeachother.Ineachlink,youcanseetheotherelevenlinks.Ifonelinkismissing,theother elevenwill bemissing. These twelve links areDeath, Birth, Becoming,Grasping,Craving, Feelings,Contact, the SixSenseOrgans,Name andForm,Consciousness,DrivesandImpulses,andIgnorance.“Bhikkhus, ignorance underlies all twelve links of the chain of existence.

Thanks to the contemplation on the nature of dependent co-arising, we candispelignoranceinordertotranscendallanxietiesandsorrows.Anenlightenedpersonwalksoverthewavesofbirthanddeathanddoesnotdrowninthem.Anenlightenedpersonusesthetwelvelinksofthechainofexistencelikethewheelsofacarriage.Anenlightenedpersonlivesintheverymidstoftheworldbutisneversubmergedbyit.Bhikkhus,donottrytorunawayfrombirthanddeath.Youneedonlyriseabovethem.TranscendingbirthanddeathistheattainmentofGreatBeings.”InaDharmadiscussionseveraldayslater,VenerableMahakassapareminded

thecommunitythattheBuddhahadgiventheteachingondependentco-arising

manytimes in thepast,and that this teachingcouldbeconsidered theheartoftheWayofAwakening.HeremindedthecommunitythattheBuddhahadonceused a bunch of reeds to illustrate the teaching on dependent co-arising. TheLordhadsaidthatthingsdonotneedacreator,thattheyarisefromoneanother.Ignorancecausesdrivesandimpulses,anddrivesandimpulsescauseignorance,justasreedsleanononeanothertostand,andifonereedfalls,theotherreedsalsofall.Thisistrueofallthingsintheuniverse—theonecreatesthemany,andthemany theone. Ifwe lookdeeply,wecan see theone in themanyand themanyintheone.Duringthatsameretreatseason,severalbrahmansconspiredtofalselyaccuse

theBuddhaofsleepingwithawomanandmakingherpregnant.Theyfoundanattractive,youngbrahmanawomannamedCincaand toldher that theBuddhahadcausedarapiddeclineinthefaithoftheirancestorsbyluringmanyyoungmen tobecomehisdisciples.Anxious toprotecther faith,Cincaagreed to theplan.EverydayshewenttoJetavanadressedinabeautifulsariandcarryingafresh

bouquetofflowers.ShedidnotarriveintimefortheDharmatalks,butwaitedoutsidetheDharmahallaspeoplelefttoreturnhome.Atfirst,wheneveranyoneaskedherwhereshewasgoingorwhat shewasdoing, sheonlysmiled.Afterseveral days, she answered coyly, “I’mgoingwhere I’mgoing.”After severalweeksofsuchvaguecomments,shebegantoanswer,“I’mgoingtovisitMonkGautama.” And finally, she was heard to exclaim, “Sleeping at Jetavana isdelightful!”Suchwords burned the ears ofmany people. Some laypeople began to feel

doubtsandsuspicions,butnoonesaidanything.Oneday,CincacametooneoftheBuddha’sDharmatalks.Herbellywasnoticeablyround.InthemiddleoftheBuddha’sdiscourse,shestoodupandloudlysaid,“TeacherGautama!YouspeakeloquentlyabouttheDharma.Youareheldinhighesteem.Butyoucarenothingforthispoorwomanmadepregnantbyyou.ThechildIcarryisyourown.Areyougoingtotakeresponsibilityforyourownchild?”Awaveof shockpassed through thecommunity.Everyone lookedupat the

Buddha.TheBuddhaonlysmiledcalmlyandreplied,“Miss,onlyyouandIcanknowwhetherornotyourclaimsaretrue.”TheBuddha’s calm smilemadeCinca feel uneasy, but she retorted, “That’s

right,onlyyouandIknowwhethermyclaimsaretrue.”Thecommunitycouldno longersuppress theirastonishment.Severalpeople

stood up in anger. Cinca suddenly felt afraid the people would beat her. She

lookedforawaytoescape,butinherpanic,sheranintoapostandstumbled.Asshestrainedtostandbackup,alargeroundblockofwoodfellfromwhereitwastiedontoherabdomen,andlandedonherfoot.Shecriedoutinpainandgrabbedhercrushedtoes.Herstomachwasnowperfectlyflat.A sigh of relief rose from the crowd. Several people began laughing and

othersderidedCinca.BhikkhuniKhemastoodupandgentlyassistedCincaoutofthehall.Whenthetwowomenweregone, theBuddharesumedhisDharmatalkasifnothinghadhappened.TheBuddhaspoke,“Community,theWayofEnlightenmentcanteardownthe

walls of ignorance, just as light can disperse the shadows. The Four NobleTruths,Impermanence,Non-self,DependentCo-arising,theFourEstablishmentsofMindfulness,theSevenFactorsofAwakening,theThreeGates,andtheNobleEightfoldPathhaveallbeenproclaimedtotheworldlikealion’sroar,dispellingcountlessfalsedoctrinesandnarrowviews.Thelioniskingofthebeasts.Whenhe leaves his den, he stretches and gazes out over all the directions. Beforeseeking his prey, he lets forth amighty roar that causes the other creatures totremble and flee. Birds fly high, crocodiles dive beneath thewater, foxes slipintotheirholes.Evenvillageelephants,deckedinfancybeltsandornamentsandshadedbygoldenparasols,runawayatthesoundofthatroar.“Community,theproclamationoftheWayofEnlightenmentislikethatlion’s

roar! False doctrines fear and tremble. When Impermanence, Non-self, andDependent Co-arising are proclaimed, all those who have long sought falsesecurityinignoranceandforgetfulnessmustawaken,celestialbeingsaswellashuman beings. When a person sees the dazzling truth, he exclaims, ‘Weembraceddangerousviewsforsolong,takingtheimpermanenttobepermanent,andbelievingintheexistenceofaseparateself.Wetooksufferingtobepleasureandlookatthetemporaryasifitwereeternal.Wemistookthefalseforthetrue.Now the time has come to tear down all the walls of forgetfulness and falseviews.’“Community,theWayofEnlightenmentallowshumanitytoremovethethick

veiloffalseviews.Whenanenlightenedpersonappears,theWayechoeslikethemajesticsoundoftherisingtide.Whenthetiderises,allfalseviewsaresweptaway.“Community,peopleareeasilycaughtbyfourtraps.Thefirstisattachmentto

sensual desires.The second is attachment to narrowviews.The third is doubtandsuspicion.Thefourthisfalseviewofself.TheWayofEnlightenmenthelpspeopleovercomethefourgreattraps.

“Community, the teaching on dependent co-arising will enable you toovercomeeveryobstacleandtrap.Contemplatethenatureofinterdependenceinyourdailylife—inyourbody,feelings,mind,andobjectsofmind.”Thenextdayinthemainhall,AnandarepeatedtheBuddha’sDharmatalk.He

nameditSutraoftheLion’sRoar.Thatretreatseason,manybhikkhusfellillwithmalaria.Manygrewthinand

pale and no longer had the strength to go out begging for themselves. Otherbhikkhus readily shared their foodwith them,butmuchof the foodcontainedrice and curry,whichwas too harsh on the stomachs of the sick.TheBuddhagavepermissiontolaydisciplestopreparespecialdishesforthesickbhikkhus.They cooked food that was easily digested, such as rice porridge withwholesome ingredients like honey, milk, cane sugar, and oil. Thanks to thesefoods,thebhikkhusslowlyregainedtheirhealth.Onedayaftersittingmeditation, theBuddhaheard thesquawkingofagreat

numberofcrows.Whenhewenttoinvestigate,hefoundanumberofbhikkhustossing the special foods prepared for the sick bhikkhus to the crows. Theyexplainedthatanumberofbrothershadfelttooilltoeatthatmorning.Thehourof noon had passed and the bhikkhuswere not to partake of food after noon.WhentheBuddhaaskedwhytheydidn’tsavethespecialfoodsforthefollowingday,hewasremindedthatfoodwasnottobekeptovernight.TheBuddhatoldthemthatsickbhikkhuscouldberelievedofthepreceptnottoeatanythingafterthenoonhour,andifcertainfoodswouldkeep,theycouldbesavedovernight.Not long after, a physician from the capital paid a visit to the Venerable

Sariputta.Hesuggestedthatsickbhikkhusbeservedadishofspecialherbsandingredients.Thankstothat,thebhikkhusregainedtheirhealthmorequickly.

ChapterSixty-Two

Sariputta’sRoar

Whentheretreatseasonended,VenerableSariputtabidfarewell totheBuddhabeforetravelingtospreadtheDharma.TheBuddhawishedhimacalmandsafejourney, and a body andmind free of all cares. He said he hoped Sariputta’seffortstospreadtheDharmawouldnotmeetwithtoomanyobstacles.VenerableSariputtathankedtheLordandthendeparted.ThatnoonabhikkhucametotheBuddhaandcomplainedofbeingmistreated

by Sariputta. He said, “I asked Venerable Sariputta where he was going. Herefusedtoanswerme,andinfact,pushedmeoutofhiswaysohardthatIwasknockedtotheground.Hemadenoapologybutcontinuedonhisway.”TheBuddha turned toAnanda and said, “I donot thinkSariputtawill have

traveled toofaryet.Sendoneof thenovicesafterhim.TonightwewillholdacommunitymeetinginJetaDharmaHall.”Anandadid as theBuddha asked, andby late afternoonVenerableSariputta

hadreturnedtothemonasterywiththenovice.TheBuddhatoldhim,“Sariputta,tonight the entire community will meet in the Dharma hall. A bhikkhu hasaccusedyouofknockinghimtothegroundwithoutapologizing.”ThatafternoonVenerablesMoggallanaandAnandavisitedallcornersof the

monastery to announce the evening meeting. They said, “You are invited toattendameetingintheDharmahalltonight.TonightBrotherSariputtawillhaveachancetoofferhislion’sroar.”Notonebhikkhuwasabsentfromthehall thatevening.Everyonewantedto

see howSariputtawould respond to thosewhohad for so long begrudged hispositioninthesangha.VenerableSariputtawasoneoftheBuddha’smosttrusteddisciples,andbecauseofthathewastheobjectofmuchmisunderstandingandjealousy. Some of the bhikkhus felt the Buddha placed too much trust inSariputta. They felt Sariputta wielded too great an influence. When somebhikkhuswere correctedby theBuddha, theymistakenlyblamedSariputta forpointingouttheirerrorstotheBuddha.SomebhikkhusfeltalmostahatredforSariputta.Theywereunable to forget that someyears before, theBuddhahadinvitedSariputtatosharehisseat.

Venerable Ananda recalled one monk named Kokalika, who had lived atJetavanaeightyearsearlier.KokalikahatedSariputtaandMoggallanasomuchthatnoteventheBuddhahimselfcouldpersuadehimotherwise.Kokalikasaidthat Sariputta and Moggallana were both hypocrites whose actions weremotivatedbyambition.TheBuddhametprivatelywithhimandsaidthatthesetwoelderswere sincere and that their actionsarose from lovingkindness.ButKokalika’s mind was filled with jealousy and hatred, and finally, he left themonastery, joined the Venerable Devadatta in Rajagaha, and became one ofDevadatta’sclosestassociates.ItwasbecauseofthesekindsofproblemsthatAnandahadbeenreluctantto

accept the responsibility of becoming the Buddha’s attendant. Without theconditionshehadsuggested,suchasnotsleeping in thesameroomorsharingthesamefoodwiththeBuddha,Anandaknewthatmanybrotherswouldresenthim also. Some brothers felt they did not receive enough of the Buddha’sattention.Anandaknew that such feelings could lead to anger andhatred, andcouldevenleadsometoabandontheBuddha,theirteacher.AnandaalsorecalledawomaninKalmasadamyaVillageinKosambinamed

Magandika, who grew to hate the Buddha when she did not receive specialattention from him. She was a beautiful brahmana woman. The Buddha wasforty-four years oldwhen shemet him.Shewas immediately attracted to himand as her feelings grew stronger, she longed to know if theBuddha felt anyspecial regard forher.Magandikadideverything shecould thinkof to receivehisspecialattention,buttheBuddhatreatedherashedideveryoneelse.Intheend, her affections turned to hatred.When she later became thewife ofKingUdena of Vamsa, she used her position and influence to spread rumors andinsultsabouttheBuddha.SheevenpressuredtheauthoritiesintoforbiddingtheBuddha togivepublicDharma talks.WhenSamavati, a beloved concubineofKingUdena,becameadiscipleoftheBuddha,Magandikafoundwaystomakeher suffer.Disturbedby all of this,Ananda suggested to theBuddha that theyleaveKosambi to spread theDharma in amorehospitable place.TheBuddhaaskedhim,“Ifwegosomewhereelseandmeetwith insultanddifficulty theretoo,whatshouldwedo?”Anandareplied,“Moveontosomeotherplace.”The Buddha disagreed. “That would not be correct, Ananda.We must not

become discouraged every time we meet with difficulty. Solutions should besoughtintheverymidstofhardship.Ananda,ifwepracticeequanimity,wewillnotbebotheredbyinsultsandslander.Thepeoplewhoslanderuscannotharm

us. They only harm themselves.When a man spits at the sky, the sky is notsullied.Thespitfallsbackinthefaceoftheonewhospat.”Ananda had no worries about Sariputta’s ability to deal with the present

situation.Venerable Sariputtawas rightfully trusted by theBuddha.Hewas atrulyvirtuousandworthyelderof thesangha.Becauseofhisdeep insight, theBuddha depended on his help in guiding the sangha. He was the author ofseveralsutras,includingtheHatthipadopannaSutta—theSutraontheElephant’sFootprints—inwhichhespokeabouttherelationofthefourelementstothefiveaggregatesinanoriginalway,basedonthefruitsofhisownpractice.WhentheBuddhaenteredtheDharmahall,allthebhikkhusrosetotheirfeet.

He motioned for them to be seated again and then sat down himself. Hemotioned toVenerableSariputta to sit on a lowchair placednext tohim.TheBuddhaspoketoSariputta,“Abhikkhuhasaccusedyouofknockinghimdownandnotapologizing.Doyouhaveanythingtosayaboutthis?”VenerableSariputtastoodandjoinedhispalms.HebowedfirsttotheBuddha

andthentothecommunity.Hesaid,“Lord,amonkwhodoesnotpractice,whodoesnotcontemplatethebodyinthebody,whoisnotmindfuloftheactionsofthebody, such amonk couldknockdowna fellowmonk and leavehim therewithoutapologizing.“Lord, I still remember the lesson you gave fourteen years ago toBhikkhu

Rahula. He was only eighteen years old at the time. You taught him tocontemplate the nature of earth, water, fire, and air in order to nourish anddevelop the four virtues of loving kindness, compassion, joy, and equanimity.Although your teachingwas directed atRahula, I learned from it also. I havemade efforts to observe that teaching throughout thepast fourteenyears and Ihaveoftenthankedyouinwardly.“Lord,Ihavepracticedtobemorelikeearth.Earthiswideandopen,andhas

the capacity to receive and transform.Whether people toss pure and fragrantsubstances such as flowers, perfume, or fresh milk upon the earth, or tossunclean and foul-smelling substances such as excrement, urine, blood,mucus,and spit upon it, the earth receives it all equally with neither grasping noraversion.“Lord,Ihavecontemplatedtomakemymindandbodymoreliketheearth.A

monkwhodoesnotcontemplatethebodyinthebody,whoisnotmindfuloftheactionsof thebody,suchamonkcouldknockdownabrothermonkandleavehimwithoutapologizing.Suchisnotmyway.“Lord, I have practiced to be more like water. Whether someone pours

fragrant substances or defiled substances into water, the water receives thembothwithout grasping or aversion.Water is immense and flowing andhas thecapacity to transform and purify. Respected Buddha, I have contemplated tomakemybodyandmindmorelikewater.Amonkwhodoesnotcontemplatethebody in thebody,who isnotmindfulof theactionsof thebody, suchamonkcouldknockdownabrothermonkand leavehimwithoutapologizing.Such isnotmyway.“Lord,Ihavepracticedtobemorelikefire.Fireburnsallthings,thebeautiful

aswellastheimpure,withoutgraspingoraversion.Firehastheabilitytoburn,purify,andtransform.RespectedBuddha,Ihavecontemplatedtomakemybodyandmindmore like fire. Amonk who does not contemplate the body in thebody,whoisnotmindfulof theactionsof thebody,suchamonkcouldknockdownabrothermonkandleavehimwithoutapologizing.Suchisnotmyway.“Lord, I have practiced to be more like air. The air carries all manner of

smells, good and bad, without grasping or aversion. Air has the capacity totransform,purify,andrelease.RespectedBuddha,Ihavecontemplatedtomakemybodyandmindbecomemoreliketheair.Amonkwhodoesnotcontemplatethebodyinthebody,whoisnotmindfuloftheactionsofthebody,suchamonkcouldknockdownabrothermonkand leavehimwithoutapologizing.Such isnotmyway.“Lord,likeasmalluntouchablechildwithtatteredclotheswhoclaspsabowl

and begs in the street for scraps of food, I practice to hold no false pride orarrogance.Ihavetriedtomakemyheartliketheheartofanuntouchablechild’sheart. I have tried to practice humility, not daring to placemyself higher thanothers.RespectedBuddha, amonkwho does not contemplate the body in thebody,whoisnotmindfulof theactionsof thebody,suchamonkcouldknockdownabrothermonkandleavehimwithoutapologizing.Suchisnotmyway.”VenerableSariputtawaspreparedtocontinuespeaking,buthisaccusercould

bear nomore.He stood up and draped a corner of his sanghati robe over hisshoulder,and thenbowed to theBuddha.Withhispalms joined,heconfessed,“LordBuddha, I have violated the precepts. I have born falsewitness againstVenerable Sariputta. I confess my transgression before you and the entirecommunity.Ivowtoobservemypreceptsinthefuture.”The Buddha said, “It is good that you have confessed your transgression

beforethecommunity.Weacceptyourconfession.”VenerableSariputta joinedhispalmsandsaid,“Ibearnogrudgeagainstmy

brother,andIaskhimtoforgiveanythingImayhavedonetoupsethiminthe

past.”ThebhikkhubowedtoSariputtawithhispalmsjoined.Sariputtareturnedhis

bow. Happiness filled the Dharma hall. Venerable Ananda stood up and said,“BrotherSariputta,pleasestaywithusforafewmoredays.Yourbrotherswouldwelcomeachancetospendmoretimewithyou.”VenerableSariputtasmiledhisacceptance.With the retreat season over, the Buddha traveled to many villages in the

countryside. One day he spoke in Kesaputta, a villagewhich belonged to theKalamaclan.Manyyoungpeoplegatheredtohearhim.TheyhadallheardabouttheMonkGautamabut thiswas the first opportunity theyhad tomeet him inperson.Oneyoungmanjoinedhispalmsandspoke,“Teacher,foralongtime,many

brahmana priests have come to Kesaputta in order to teach their variousdoctrines. Each priest claims that his doctrine is superior to others’ doctrines.Thishasconfusedus.Wedonotknowwhichpathtofollow.Infact,wehavelostfaithinallthedoctrines.WehaveheardthatyouareanenlightenedMaster.Canyoutelluswhomweshouldbelieveandwhomweshouldnot?Whospeaksthetruthandwhoismerelyspreadingfalsedoctrines?”TheBuddhaanswered,“Icanunderstandwhyyouhavegivenrisetodoubts.

Friends,donotbehastytobelieveathingevenifeveryonerepeatsit,orevenifit is written in holy scripture or spoken by a teacher revered by the people.Acceptonlythosethingswhichaccordwithyourownreason,thingswhichthewiseandvirtuoussupport,thingswhichinpracticebringbenefitandhappiness.Abandonthosethingswhichdonotaccordwithyourownreason,whicharenotsupportedby thewiseandvirtuous,andwhich inpracticedonotbringbenefitandhappiness.”TheKalamasaskedtheBuddhatotellthemmore.Hesaid,“Friends,suppose

thereisapersonruledbygreed,anger,andignorance.Willhisgreed,anger,andignorancebringhimhappinessorsuffering?”Thepeopleanswered,“Master,greed,anger,andignorancewillcausesucha

persontocommitactsthatbringsufferingtohimselfandothers.”“Islivingbygreed,anger,andignorancesupportedbythewiseandvirtuous?”“No,Master.”TheBuddhacontinued,“Taketheexampleofsomeonewholivesaccordingto

loving kindness, compassion, sympathetic joy, and equanimity, who makesothershappybyrelievingtheirsuffering,whorejoicesoverthegoodfortuneofothers, andwho treats otherswithout discrimination.Will such qualities bring

thatpersonhappinessorsuffering?”“Teacher, such qualitieswill bring happiness to the person and to all those

aroundhim.”“Are loving kindness, compassion, joy, and equanimity supported and

encouragedbythewiseandvirtuous?”“Yes,Master.”“Myfriends,youarealreadyqualifiedtodiscernwhichthingstoacceptand

whichthingstodiscard.Believeandacceptonlythosethingswhichaccordwithyourownreason,thosethingswhicharesupportedbythewiseandvirtuous,andthose things which in practice bring benefit and happiness to yourselves andothers.Discardthingswhichopposetheseprinciples.”TheKalamayouthwereencouragedbytheBuddha’swords.Theysawthathis

teachingdidnotrequireunconditionalfaith.TheBuddha’swaytrulyrespectedfreedomofthought.ManyoftheKalamasaskedtobeacceptedbytheBuddhaasdisciplesthatday.

ChapterSixty-Three

AlltheWaytotheSea

Duringhistravels,theBuddhastoppedinthevillageofAlavi.TheBuddhaandeightbhikkhuswereofferedamealinapublicbuildingthere,whileallthelocalpeoplewereservedfoodaswell.Followingthemeal,theBuddhawasabouttobeginaDharmatalk,whenanelderlyfarmer,almostoutofbreath,enteredthehall.Hewaslatebecausehe’dhadtosearchforalostwaterbuffalo.TheBuddhacouldsee that theold farmerhadnoteatenallday,andheasked that riceandcurrybe served to theoldmanbeforehewouldbegin theDharma talk.Manypeoplefeltimpatient.TheydidnotunderstandwhyonemanshouldbeallowedtoholduptheBuddha’sdiscourse.Whenthefarmerwasfinishedeating,theBuddhasaid,“RespectedFriends,if

IdeliveredaDharma talkwhileourbrotherwas stillhungry,hewouldnotbeable to concentrate. That would be a pity. There is no greater suffering thanhunger.Hungerwastesourbodiesanddestroysourwell-being,peace,and joy.We should never forget those who are hungry. It is a discomfort tomiss onemeal,butthinkofthesufferingofthosewhohavenothadapropermealindaysorevenweeks.Wemustfindwaystoassurethatnooneinthisworldisforcedtogohungry.”AfterAlavi,theBuddhafollowedtheGanganorthwesttowardsKosambi.He

pausedtowatchapieceofdriftwoodbeingcarrieddownstream.Hecalledtotheotherbhikkhus,pointedtothepieceofwood,andsaid,“Bhikkhus!Ifthatpieceofdriftwooddoesnotbecomelodgedagainsttheriverbank,ifitdoesnotsink,ifitdoesnotbecomemooredonasandbar, if it isn’t liftedoutof thewater, if itisn’tcaughtinawhirlpool,orrotfromtheinsideout,itwillfloatallthewaytothesea.It is thesameforyouonthepath.Ifyoudon’tbecomelodgedagainsttheriverbank,ifyoudon’tsink,ifyoudon’tbecomemooredonasandbar,ifyouarenotliftedoutofthewater,ifyoudonotbecomecaughtinawhirlpool,orrotfromtheinsideout,youarecertaintoreachthegreatseaofenlightenmentandemancipation.”Thebhikkhussaid,“Please,Lord,explainthismorefully.Whatdoesitmean

tobecomelodgedagainsttheriverbank,tosink,ortobemooredonasandbar?”

TheBuddhaanswered,“Tobecomelodgedagainsttheriverbankistobecomeentangledbythesixsensesandtheirobjects.Ifyoupracticediligently,youwillnotbecomeentangledinfeelingswhichresultfromcontactbetweenthesensesandtheirobjects.Tosinkmeanstobecomeenslavedbydesireandgreed,whichrobyouofthestrengthneededtopersevereinyourpractice.Tobecomemooredon a sandbar means to worry about serving only your own desires, foreverseeking advantages and prestige for yourself while forgetting the goal ofenlightenment.Tobeliftedfromthewatermeanstoloseyourselfindispersion,loiteringwith people of poor character instead of pursuing the practice.Tobecaughtinawhirlpoolmeanstobeboundbythefivecategoriesofdesire—beingcaught by good food, sex, money, fame, or sleep. To rot from the inside outmeanstolivealifeoffalsevirtue,deceivingthesanghawhileusingtheDharmatoserveyourowndesires.“Bhikkhus, if you practice diligently and avoid these six traps, you will

certainly attain the fruit of enlightenment, just as that piece of driftwoodwillmakeittotheseaifitovercomesallobstacles.”As the Buddha spoke these words to the bhikkhus, a youth tending water

buffaloesnearbystoppedto listen.HisnamewasNanda.HewassomovedbytheBuddha’swords,thatheapproachedthebhikkhusandaskedtobeacceptedas a disciple.He said, “Teacher, Iwant to be a bhikkhu like these brothers. Iwanttofollowthespiritualpath.IpromisetodevotemyselftostudyingtheWay.Iwillavoidbecomingcaughtagainst theriverbank,sinking,becomingmooredonasandbar,beingliftedfromthewater,becomingcaughtinawhirlpool,androttingfromtheinsideout.Pleaseacceptmeasadisciple.”TheBuddhawas pleased by the youngman’s bright countenance.He knew

theyoungmanwascapableanddiligent,althoughhehadprobablyhadlittleorno schooling. The Buddha nodded his acceptance and asked, “How old areyou?”Nandaanswered,“Master,Iamsixteen.”“Areyourparentsliving?”“No,Master,theyarebothdead.Ihavenootherfamily.Itakecareofarich

man’swaterbuffaloesinexchangeforshelter.”TheBuddhaasked,“Canyouliveonjustonemealaday?”“Ihavebeendoingthatalreadyforalongtime.”TheBuddhasaid,“Inprinciple,youshouldbetwentyyearsoldbeforebeing

acceptedintothesangha.Mostyoungmenarenotmatureenoughtolivethelifeofahomelessmonkuntiltheyareatleasttwenty.Butyouareclearlyspecial.I

will ask the community towaive the usual requirement in your case.You canpractice as a samanera novice for four years before taking the full precepts.Return the water buffaloes and ask your master’s permission to leave hisemployment.Wewillwaithereforyou.”The youth replied, “Master, I do not think that will be necessary. These

buffaloes are very obedient. Theywill return to the stable on their own evenwithoutmyassistance.”TheBuddhasaid,“No,youmust leadthembackyourselfandspeaktoyour

masterbeforeyoucanjoinus.”“ButwhatifyouaregonebythetimeIreturn?”TheBuddhasmiled.“Donotworry.Youhavemywordthatwewillwaithere

foryou.”WhileNanda led the buffaloes back to their stable, theBuddha spokewith

Svasti. “Svasti, I will place this young man under your care. I believe youunderstandbesthowtoguideandsupporthim.”Svastijoinedhispalmsandsmiled.VenerableSvastiwasthirty-nineyearsold

now. He knew why the Buddha wanted him to be young Nanda’s instructor.Long ago, the Buddha delivered the Sutra on Tending Water Buffaloes, afterbeinginspiredbyhisfriendshipwithSvastiwhenSvastiwasabuffaloboylikeNanda.SvastiknewhecouldguideNandawellon thepath.Heknew thathisclosestfriend,VenerableRahula,wouldassisthimalso.Rahulawasnowthirty-six.Svasti’ssiblingswereallgrownwithfamiliesoftheirown.Thehuttheyonce

sharedhadlongsinceperished.SvastirecalledwithasmilethevisithemadetoUruvela one yearwithRahula. Itwas after Rupak hadmarried andmoved toanothervillage.At that timeBhimaandBalastill lived togetherandsupportedthemselvesbymakingandsellingcakes.BhikkhusSvastiandRahulawalkedtothe Neranjara River. Svasti had not forgotten his promise to give Rahula theexperienceofridingonawaterbuffalo,andsohecalledtosomeyoungbuffaloboyswhowere grazing their buffaloes near the riverbanks.He asked them tohelp Bhikkhu Rahula climb onto the back of one of the great beasts. At firstRahula hesitated, but then he removed his sanghati and handed it to Svasti.Rahula was touched by how gentle the mighty beast was. He shared hisimpressionsof the leisurely ridewithSvasti, andhewondered aloudwhat theBuddhawouldthinkifhecouldseehim.Svastismiled.HeknewthatifRahulahadremainedintheSakyapalacetoonedaybecomeking,hewouldneverhaveenjoyedthiswaterbuffaloride.

SvastireturnedtothepresentmomentjustasyoungNandaarrived.ThatnightheshavedNanda’shairandshowedhimhowtoweartherobe,carrythebeggingbowl,walk, stand, lie down, and sit as amindful bhikkhu.Nandawasmatureanddiligent,andSvastienjoyedhelpinghim.BhikkhuRahulahandedhisrobetoSvasti,sothathecouldrideonthebackof

thewaterbuffalo.

Herecalledhowsomeyearsago,seventeenyoungpeoplehadbeenacceptedintothesanghaatBambooForest.Theoldestboy,Upali,wasseventeenandtheyoungestonlytwelve.Theywereallfromwealthyfamilies.WhenUpaliaskedhis parents to allowhim to become a bhikkhu and they agreed, sixteen of hisfriends implored their parents to let them do the same. Once they joined the

sangha,theywereexpectedtofollowthelifeofabhikkhu,includingeatingonlyonemealbeforenoon.Thefirstnight,severalof theyoungestboyscriedfromhunger.WhentheBuddhaaskedthenextmorningwhyheheardchildrencryinginthenight,hewastoldabouttheboysbeingacceptedintothecommunity.TheBuddha said, “Henceforth, we will accept only young men who are at leasttwentyyearsofageintothesangha.Childrencannotbeexpectedtolivethelifeofahomelessmonk.”Theboyswereallowedtostay,buttheBuddhaaskedthatthosefifteenyears

old and younger be given an additional meal in the evening. All the boysremainedbhikkhus.Theyoungestone,Svastirealized,wasalreadytwentynow.

ChapterSixty-Four

TheRoundofBirthandDeath

OnedaywhilesittinginBhesakalaParkinSumsumaragiri,theBuddhaspoketothebhikkhus,“Bhikkhus,IwanttotellyouabouttheEightRealizationsofGreatBeings.VenerableAnuruddhahasspokenabout theseeightrealizationsbefore.They are the realizations taught by Great Beings to help others overcomeforgetfulnessandattainenlightenment.“Thefirst realization is theawareness thatalldharmasare impermanentand

without a separate self. By contemplating on the impermanent and non-selfnatureofalldharmas,youcanescapesufferingandattainenlightenment,peace,andjoy.“The second realization is the awareness that more desire brings more

suffering.Allhardshipsinlifearisefromgreedanddesire.”“Thethirdrealizationistheawarenessthatlivingsimply,havingfewdesires,

leads to peace, joy, and serenity. Living simply allows for more time andconcentrationtopracticetheWayandtohelpothers.“The fourth realization is the awareness that only diligent effort leads to

enlightenment. Laziness and indulging in sensual desires are obstacles to thepractice.“The fifth realization is the awareness that ignorance is the cause of the

endlessroundofbirthanddeath.Youmustalwaysremembertolistenandlearninordertodevelopyourunderstandingandeloquence.“Thesixthrealizationistheawarenessthatpovertycreateshatredandanger,

whichinturncreateaviciouscycleofnegativethoughtsandactions.Followersof theWay,whenpracticinggenerosity, should consider everyone, friends andenemies alike, as equal, not condemning anyone’s pastwrongdoings or hatingthosewhoarepresentlycausingharm.“Theseventhrealizationistheawarenessthatalthoughwedwellintheworld

toteachandassistothers,weshouldnotbecomecaughtupinworldlymatters.OnewholeaveshometofollowtheWaypossessesonlythreerobesandabowl.Healwayslivessimplyandlooksatallbeingswiththeeyesofcompassion.“The eighth realization is the awareness that we do not practice for our

individualenlightenmentalone,butdevoteourwholebeingtoguidingallotherstothegatesofenlightenment.“Bhikkhus, these are the Eight Realizations of the Great Beings. All Great

Beings, thanks to these eight realizations, have attained enlightenment.Wherever they go in life, they use these eight realizations to openminds andeducate others, so that everyone may discover the path that leads toenlightenmentandemancipation.”Whenhereturned toBambooForest inRajagaha, theBuddhawas informed

that BhikkhuVakkali was gravely ill and hoped to see the Buddha before hedied.Vakkali’sattendantcametoseetheBuddha.Afterbowingthreetimes,hesaid,“Lord,my teacher isvery ill.He is staying in thehomeofa laydisciplewhoisapotter.Heaskedmetocomebowbeforeyouinhisplace.”TheBuddhaturnedtoAnandaandsaid,“WewillgoatoncetovisitVenerable

Vakkali.”WhenhesawtheBuddhaentertheroom,BhikkhuVakkalimadeagreateffort

tositup.“Please,Vakkali,”saidtheBuddha,“don’ttrytositup.AnandaandIwillsit

closebythebedonthesechairs.”After he and Ananda were seated, the Buddha said, “Vakkali, I hope your

strengthisimprovingandthatthepainsinyourbodyareeasing.”“Lord,mystrengthisrapidlydeclining.Iammostuncomfortable.Thepains

aregrowingmoresevere.”“Ihopethenthatyoudonotsufferfromanyworriesorregrets.”“Lord,Idosufferfromworriesandregrets.”“Ihopeyourregretsarenotaboutviolatingyourprecepts.”“No,Lord,Ihaveobservedmypreceptsfullyandfeelnoshame.”“Whatthendoyouworryaboutandregret?”“Iregretthat,duetomyillness,ithasbeenalongtimesinceIhavebeenable

tovisityou.”TheBuddha gently scolded, “Vakkali, do notworry about such things.You

havelivedablamelesslife.Thatiswhatkeepsteacherandstudentclose.Doyouthink you need to seemy face in order to see the Buddha? This body is notimportant.Onlytheteachingisimportant.Ifyoucanseetheteaching,youcanseetheBuddha.Ifyoucanseethisbodybutnottheteaching,itisofnovalueatall.”After amoment of silence, theBuddha asked, “Vakkali, do you understand

howimpermanentthebodyis,mineaswellasyours?”

“Lord,Iseethatmostclearly.Thebodyisconstantlybeingborn,dying,andtransforming. I see how feelings are also impermanent, constantly being born,dying, and transforming. Perceptions, mental formations, and consciousnessfollowthesamelawofbirthanddeath.Allareimpermanent.Beforeyourvisittoday,Icontemplateddeeplyontheimpermanentnatureofthefiveskandhas.Ihaveseenthat there isnothingin thefiveriversofform,feelings,perceptions,mentalformations,orconsciousnessthatcontainsaseparateself.”“Wonderful, Vakkali! I have faith in you. Nothing in the five skandhas

containsaseparateself.Openyoureyesandlook.WhereisVakkalinotpresent?WhatisnotVakkali?Thewonderoflifeiseverywhere.Vakkali,birthanddeathcannot touch you. Smile at your body comprised of the four elements. Smileevenatthepainrisingandfallinginyourbody.”Tears glistened inVakkali’s eyes and he smiled. The Buddha stood up and

took his leave. When the Buddha and Ananda were gone, Vakkali asked hisfriendstocarryhimonhisbedtoIsigilimountain.Hesaid,“Howcansomeonelikemedieinaroom?Iwant todieonthemountainsidebeneaththespaciousskies.”HisfriendscarriedhimtoIsigili.ThatnighttheBuddhameditateddeepinto

thenight.Intheearlyhoursofthemorning,hetoldanumberofbhikkhushemetnearhishut,“GovisitVakkaliandtellhimthereisnothingtofear.Hisdeathwillbepeacefulandblameless.Tellhimtoputhisheartatrest.Ihavegreatfaithinhim.”When the bhikkhus found Venerable Vakkali at Isigili, they told him they

carried amessage from theBuddha.Vakkali said, “Please, friends, liftme offthisbedandplacemeontheearth.HowcanIlieonahighbedwhilereceivingtheLordBuddha’swords?”Theydidasheaskedand then repeated theBuddha’swords.Vakkali joined

his palms and said, “Please, brothers,when you return to themonastery, bowthree times to theBuddha onmy behalf and tell him thatBhikkhuVakkali isdeathly ill and in terrible pain.Vakkali sees clearly that the five skandhas areimpermanentandwithoutaseparateself.Vakkaliisnolongerboundbythefiveskandhas.Inhislastmoments,Vakkalihasreleasedallfearsandworries.”Thebhikkhus said, “Brother, easeyour heart.Wewill return andbow three

timestotheBuddhaandspeakyourlastwordstohim.”ThebhikkhuswerenosooneroutofsightthanBhikkhuVakkalipassedaway.ThatafternoontheBuddhaclimbedIsigiliwithseveralbhikkhus.Thebluesky

wascloudless.Onlyathinstrandofsmokecurledupintotheskyfromahutat

thefootofthemountain.Itdriftedforamomentandthenvanished.Lookingatthevastroundsky,theBuddhasaid,“Vakkalihasbeenliberated.Nodelusionorphantomcandisturbhimnow.”TheBuddhaagain traveled, this timetoNalandaandVesali.Oneday,at the

Kutagara monastery in the Great Woods, the Buddha told the bhikkhus, “Aslivingbeings,peoplehave to suffer,moreor less.However, thosewhodevotethemselvestothestudyandpracticeoftheDharmasuffermuchlessthanothers,becausetheypossessunderstanding,thefruitoftheirpractice.”Thatdayitwasstillveryhot,buttheBuddhawasseatedwithhisbhikkhusin

theshadeofmanybeautifulsalatrees.Hepickedupasmallpieceofearth,helditbetweenhisthumbandforefinger,andasked,“Bhikkhus, ifwecomparethispieceofearthwithGayasisamountain,whichislarger?”“Ofcourse,Gayasisaismuchlarger,Lord.”“It is like that, 0 Bhikkhus. For those who have arrived at Understanding

thanks to their study and practice of the Dharma, their suffering is almostnothingcomparedwiththesufferingofthosewhoaresubmergedinignorance.Ignorancemagnifiessufferingbymillionsoftimes.“Bhikkhus,supposesomeoneisstruckbyanarrow.Hewillfeelpain.Butifa

secondarrowstrikeshimattheverysamespot,thepainwillbemuchmorethanjustdoubled.Andifa thirdarrowstrikeshimat thatsamespotagain, thepainwillbeathousandtimesmoreintense.Bhikkhus,ignoranceisthesecondandthethirdarrow.Itintensifiesthepain.“Thanks tounderstanding,apractitionercanprevent thepain inhimselfand

others frombeing intensified.Whenanunpleasant feeling,physicalormental,arises inhim, thewisemandoesnotworry, complain,weep, poundhis chest,pullhishair,torturehisbodyandmind,orfaint.Hecalmlyobserveshisfeelingandisawarethatitisonlyafeeling.Heknowsthatheisnotthefeeling,andheisnotcaughtbythefeeling.Therefore,thepaincannotbindhim.Whenhehasapainful physical feeling, he knows that there is a painful physical feeling.Hedoesnotlosehiscalmness,doesnotworry,doesnotfear,anddoesnotcomplain.Thusthefeelingremainsapainfulphysicalfeeling,anditisnotabletogrowandravagehiswholebeing.“Bhikkhus,bediligent inyourpracticeof lookingdeeplysothat thefruitof

Understanding may arise and you will no longer be bound by pain. Birth,sickness,oldage,anddeathwillalsostopbotheringyou.“Whenabhikkhuisabouttopassaway,heshoulddwellinthecontemplation

ofthebody,thefeelings,themind,andtheobjectsofmind.Everypositionand

everyactofthebodyshouldbeplacedundermindfulness.Everyfeelingshouldalso be placed under mindfulness. The bhikkhu contemplates the nature ofimpermanenceandthenatureofinterdependenceofthebodyandofthefeelings,sothathewillnotbeboundbythebodyandthefeelings,evenpleasantones.“Ifheneedsallhisstrengthtobearthepain,heshouldonlyobserve,‘Thisisa

kindofpainthatneedsallmystrengthtobear.Thispainisnotme.Iamnotthispain.Iamnotcaughtbythispain.Thebodyandthefeelingsare,atthismoment,likealampwhoseoilandwickarerunningout.Itisbyconditionsthatthelightmanifests or ceases to manifest. I am not bound by conditions.’ If a monkpracticesinthisway,calmnessandreleasewillcome.”Whenthefirstrainsbegantorelievethesummerheat,hereturnedtoJetavana

fortheretreatseason.Hetaughtthebhikkhusandbhikkhunismoreaboutthelawof dependent co-arising. One bhikkhu stood up and asked, “Lord, you havetaughtthatconsciousnessisthebasisofnameandform.Doesitthenfollowthattheexistenceofalldharmasarisesfromconsciousness?”TheBuddhaanswered,“That iscorrect.Formisanobjectofconsciousness.

Thesubjectandtheobjectofconsciousnessaretwofacesofonereality.Therecanbenoconsciousnesswithouttheobjectofconsciousness.Consciousnessandthe object of consciousness cannot exist independently of each other.Becausethesubjectandobjectofconsciousnesscannotbeseparated,theyarebothsaidtoarisefrommind.”“Lord,ifformarisesfromconsciousness,consciousnesscanbesaidtobethe

sourceoftheuniverse.Isitpossibletoknowhowconsciousnessormindcametobe?Whendidmindbegin?Canonespeakofthebeginningofmind?”“Bhikkhus, the concepts of beginning and end are only mental constructs

createdbythemind.Intruth,thereisnobeginningorend.Weonlythinkaboutbeginnings and endings when we are trapped in ignorance. It is because ofignorancethatpeoplearecaughtinanendlessroundofbirthanddeath.”“If the roundofbirthanddeathhasnobeginningandnoend,howcanone

escapeit?”“Birthanddeathareonlyconceptscreatedoutofignorance.Totranscendthe

thoughts of birth-and-death and beginning-and-end is to transcend the endlessround.Bhikkhus,thatisallIwishtosaytoday.Practicelookingdeeplyintoallthings.Wewillspeakagainaboutthissubjectanotherday.”

ChapterSixty-Five

NeitherFullnorEmpty

AftertheDharmatalk,VenerableSvastinoticedhowpensivemanyofthemonkslooked.HealsofeltthathehadnotgraspedwhattheBuddhataught.HeresolvedtolistencarefullytotheelderdisciplesduringtheirDharmadiscussions.At thenextDharma talk,VenerableAnandawasaskedby themonks toask

questions to theBuddhainfrontof theentireassembly.Hisfirstquestionwas,“Lord,whatismeantby‘theworld’and‘thedharmas’?”The Buddha said, “Ananda, the world (loka) is the collective whole of all

things subject to change and dissolution. All dharmas are contained in theeighteen realms: the six sense organs, the six sense objects, and the six senseconsciousnesses.Thesixsenseorgans,asyouknow,areeye-consciousness,ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness,and mind-consciousness. The six sense objects are form, sound, smell, taste,touch,andobjectsofmind.Thesix senseconsciousnessesare seeing,hearing,smelling,tasting,touching,andperceiving.Therearenodharmasapartfromtheeighteen realms.All eighteen realms are subject to birth and death, to changeanddissolution.ThatiswhyIhavesaidthattheworldisthecollectivewholeofallthingswhichpossessthenatureofchangeanddissolution.”Ananda then asked, “Lord, you have often said that all dharmas are empty.

Whatismeantbythat?”TheBuddhasaid,“Ananda,Ihavesaidthatalldharmasareemptybecauseall

dharmas are without a separate self. None of the six sense organs, six senseobjects,orsixsenseconsciousnesses,possessaseparate,individualself.”Ananda said, “Lord, you have said that the Three Gates of Liberation are

emptiness, signlessness, and aimlessness. You have said that all dharmas areempty.Isitbecausealldharmasaresubjecttochangeanddissolutionthattheyarealsoempty?”“Ananda, I have spoken often about emptiness and the contemplation on

emptiness.Thecontemplationonemptinessisawondrousmeditationwhichcanhelppeopletranscendsuffering,birth,anddeath.TodayIwillspeakmoreonthiscontemplation.

“Ananda,weareallsittingtogetherintheDharmahall.Therearenomarkets,buffaloes, or villages inside theDharma hall. There are only bhikkhus, sittingandlisteningtotheDharma.Wecansaythatthehallisemptyofallthatisnothere, and that it containswhat is actually here. TheDharma hall is empty ofmarkets,buffaloes,andvillages,butcontainsbhikkhus.Doyouagreethatthatiscorrect?”“Yes,Lord.”“After theDharma talk,wewillall leave theDharmahalland therewillno

longerbeanybhikkhushere.Atthatmoment,theDharmahallwillbeemptyofmarkets,buffaloes,villages,andbhikkhus.Doyouagreethatthatisso?”“Yes,Lord,atthatmomenttheDharmahallwillbeemptyofallthosethings.”“Ananda, full always means full of something, and empty always means

emptyofsomething.Thewordsfullandemptyhavenomeaningontheirown.”“Please,Lord,couldyouexplainthatmore.”“Consider this—empty is always empty of something, such as empty of

markets, buffaloes, villages, and bhikkhus. We cannot say that emptiness issomethingwhichexists independently.Fullness is thesame.Full isalwaysfullofsomething,suchasfullofmarkets,buffaloes,villages,orbhikkhus.Fullnessisnotsomethingwhichexistsindependently.Atthepresentmoment,wecansaythat the Dharma hall is empty of markets, buffaloes, and villages. As for alldharmas,ifwesaythatalldharmasarefull,whataretheyfullof?Ifwesaythatalldharmasareempty,whataretheyemptyof?“Bhikkhus,theemptinessofalldharmasreferstothefactthatalldharmasare

emptyofapermanentandunchangingself.Thatisthemeaningoftheemptinessofalldharmas.Youknowthatalldharmasaresubjecttochangeanddissolution.Because of that, they cannot be said to possess a separate, independent self.Bhikkhus,emptymeansemptyofself.“Bhikkhus, there isnoaggregateamong thefiveaggregates thatpossessesa

permanent,unchangingnature.Alltheaggregatesofbody,feelings,perceptions,mental formations,andconsciousness,arewithoutaseparateself.Theydonotpossess a permanent and unchanging nature. A permanent and unchangingnaturewouldbeanessentialself.Contemplatinginordertoseetheabsenceofsuchanindependent,separateselfiscontemplatingemptiness.”Anandasaid,“Alldharmasarewithoutaself.Thisweunderstand.Butthen,

Lord,dothedharmasactuallyexist?”TheBuddhaquietlylookeddownatthesmalltablebeforehimonwhichwas

placed a bowl ofwater.He pointed to the bowl and askedAnanda, “Ananda,

wouldyousaythisbowlisfullorempty?”“Lord,thebowlisfullofwater.”“Ananda,takethisbowloutsideandemptyallthewateroutofit.”VenerableAnandadidastheBuddhainstructed.Whenhereturned,heplaced

the empty bowl back on the table. The Buddha lifted the bowl and turned itupsidedown.Heasked,“Ananda,isthisbowlnowfullorempty.”“Lord,itisnolongerfull.Itisempty.”“Ananda,areyousurethebowlisempty?”“Yes,Lord,Iamsurethebowlisempty.”“Ananda, thisbowl isno longer full ofwater, but it is full of air.Youhave

forgotten already! Empty means empty of something and full means full ofsomething.Inthiscase,thebowlisemptyofwaterbutfullofair.”“Iunderstandnow.”“Good. Ananda, this bowl can be either empty or full. Of course, whether

there is emptiness or fullness dependson the presenceof the bowl.Without abowl,therewouldbenoemptinessorfullness.ItisjustliketheDharmahall.Inorderforittobefullorempty,itmustfirstbethere.”“Ah!”thebhikkhussuddenlyexclaimedwithonevoice.VenerableAnanda joined his palms. “Lord, then the dharmas do exist. The

dharmasarereal.”TheBuddhasmiled.“Ananda,don’tbecaughtbywords. If thedharmasare

phenomena empty of self, their existence is not the existence of ordinaryperception.Theirexistencehasthesamemeaningas‘emptiness.’”Anandajoinedhispalms.“Please,Lord,canyouexplainthatfurther.”“Ananda, we have spoken about an empty and a full bowl. We have also

spoken about an empty and a full Dharma hall. I have briefly spoken aboutemptiness.Letmespeakmoreaboutfullness.“Althoughwehaveagreedthatthebowlonthetableisemptyofwater,ifwe

lookdeeply,wewillseethatisnotentirelytrue.”TheBuddhaliftedthebowlandthenlookedatAnanda.“Ananda,amongthe

interwovenelementsthathavegivenrisetothebowl,doyouseewater?”“Yes,Lord.Withoutwater,thepotterwouldnothavebeenabletomixtheclay

heusedtofashionthebowl.”“Just so,Ananda. Looking deeply,we can see the presence ofwater in the

bowl,eventhoughweearlierstatedthatitisemptyofwater.Thepresenceofthebowldependsonthepresenceofwater.Ananda,canyouseethefireelementinthisbowl?”

“Yes,Lord.Firewasnecessary tocomplete thebowl.Lookingdeeply, Icanseethepresenceofheatandfireinthebowl.”“Whatelsecanyousee?”“Iseetheair.Withoutair,thefirecouldnothaveburnedandthepottercould

nothavelived.Iseethepotterandhisskillfulhands.Iseehisconsciousness.Iseethekilnandthewoodstackedinthekiln.Iseethetreesthewoodcamefrom.I see the rain, sun, andearthwhichenabled the trees togrow.Lord, I can seethousandsofinterpenetratingelementswhichgaverisetothisbowl.”“Excellent, Ananda! Contemplating the bowl, it is possible to see the

interdependentelementswhichgaverisetothebowl.Ananda,theseelementsarepresentwithinandwithoutthebowl.Yourownawarenessisoneoftheelements.Ifyoutookawayheatandreturnedittothesun,ifyoureturnedtheclaytotheearthandthewatertotheriver,ifyoureturnedthepottertohisparentsandthewoodtotheforesttrees,couldthebowlstillexist?”“Lord, the bowl could no longer exist. If you returned the interdependent

elementswhichgaverisetothebowltotheirsources,thebowlcouldnolongerbepresent.”“Ananda,contemplatingthelawofdependentco-arising,weseethatthebowl

cannotexist independently. Itcanonlyexist in interdependent relationwithallotherdharmas.Alldharmasdependoneachotherforbirth,existence,anddeath.The presence of one dharma implies the presence of all other dharmas. Thepresenceofalldharmasisimpliedbythepresenceofjustonedharma.Ananda,thisistheprincipleofinterpenetrationandinterbeing.“Ananda,interpenetrationmeansthatwithinthis,thatis,andwithinthat,this

is.Forexample,whenwelookatthisbowlwecanseethepotter,andwhenwelookat thepotterwecansee thebowl. Interbeingmeans that ‘this is that’and‘that is this.’ For example, waves are water, and water is waves. Ananda, atpresenttherearenomarkets,buffaloes,orvillagesintheDharmahall.Butthatisonlyfromoneviewpoint.Inreality,withoutthepresenceofmarkets,buffaloes,andvillages,thisDharmahallcouldnotexist.Thus,Ananda,whenyoulookatthe empty Dharma hall, you should be able to see the presence of markets,buffaloes,andvillages.Withoutthis,thatisnot.Thebasicmeaningofemptiness(sunnata)is‘thisisbecausethatis.’”The bhikkhus listened in perfect silence. TheBuddha’swordsmade a deep

impressiononthem.Afterabriefpause,theBuddhaliftedtheemptybowlagainandsaid,“Bhikkhus,thisbowlcannotexistindependently.Itisherethankstoallthethingsweconsidernon-bowlentitiessuchasearth,water,fire,air,potter,and

so forth. It is thesame foralldharmas.Everydharmaexists in interdependentrelation to all other dharmas. All dharmas exist by the principles ofinterpenetrationandinterbeing.“Bhikkhus,lookdeeplyatthisbowl,andyoucanseetheentireuniverse.This

bowlcontainstheentireuniverse.Thereisonlyonethingthebowlisemptyofandthatisaseparate,individualself.Whatisaseparate,individualself?Itisaselfwhichexistscompletelyon itsown, independentofallotherelements.Nodharma can exist independently from other dharmas. No dharma possesses aseparate,essentialself.Thatisthemeaningofemptiness.Emptymeansemptyofself.“Bhikkhus,thefiveaggregatesarethebasicelementsofaperson.Formdoes

not contain a self, because formcannot exist independently.Within formexistfeelings, perceptions,mental formations, and consciousness. It is the same forfeelings. Feelings do not possess a self because feelings cannot existindependently. Within feelings are form, perceptions, mental formations, andconsciousness. The same is true for the other three aggregates. No aggregatepossessesaseparateidentity.Thefiveaggregatesdependoneachotherinordertoexist.Thusthefiveaggregatesareallempty.“Bhikkhus, the six sense organs, the six sense objects, and the six sense

consciousnessesareallempty.Everysenseorgan,everysenseobject,andeverysenseconsciousnessdependsonallothersenseorgans,senseobjects,andsenseconsciousnesses in order to exist. No sense organ, sense object, or senseconsciousnesspossessesanindependent,separatenature.“Bhikkhus,letmerepeatthissothatitwillbeeasyforyoutoremember.This

is,thereforethatis.Alldharmasdependoneachotherinordertoexist.Thusalldharmasareempty.Emptyheremeansemptyofanindependent,separateself.”VenerableAnandasaid,“Lord,somebrahmanascholarsandleadersofother

religioussectsclaimthat theMonkGautamateachesannihilism.Theysay thatyouleadpeopletonegatealloflife.Dotheymisunderstandyoubecauseyousaythatalldharmasareempty?”TheBuddhaanswered,“Ananda, thebrahmanascholarsandleadersofother

religioussectsdonotspeakcorrectlyaboutthis.Ihavenevertaughtthedoctrineofannihilism.Ihavenever ledothers todenylife.Ananda,amongfalseviewstherearetwowhichentanglepeoplethemost—viewsofbeingandviewsofnon-being.Thefirstviewregardsallthingsashavingaseparateandpermanentself-nature. The second regards all things as illusions. If you are caught in eitherview,youcannotseethetruth.

“Ananda,onceBhikkhuKaccayanaaskedme,‘Lord,what is falseviewandwhatisrightview?’Iansweredthatfalseviewistobecaughtineitherthenotionofbeingorthenotionofnon-being.Whenweseeintothetruenatureofreality,we are no longer bound by either of these views. A person with right viewunderstandstheprocessofbirthanddeathinalldharmas.Becauseofthat,heisnotdisturbedbythoughtsofexistenceornon-existence.Whensufferingarises,thepersonwithrightviewknowsthatsufferingisarising.Whensufferingfades,thepersonwithrightviewknowsthatsufferingisfading.Thearisingandfadingofalldharmasdoesnotdisturbthepersonwithrightview.Thetwofalseviewsof permanence and illusion are too extreme. Dependent co-arising transcendsbothextremesanddwellsinthemiddle.“Ananda,beingandnon-beingareconceptswhichdonotaccordwithreality.

Reality transcends the boundaries of such concepts. An enlightened person isonewhohastranscendedtheconceptsofbeingandnon-being.“Ananda,notonlyarebeingandnon-beingempty,butbirthanddeatharealso

empty.Theyarealsomerelyconcepts.”VenerableAnandaasked,“Lord, ifbirthanddeathareempty,whyhaveyou

oftensaidthatalldharmasareimpermanent,constantlybeingbornanddying?”“Ananda, at the relative, conceptual level,we speak of dharmas being born

andpassingaway.Butfromthepointofviewoftheabsolute,alldharmasarebynaturebirthlessanddeathless.”“Please,Lord,explainthis.”“Ananda, take the example of the bodhi tree you planted in front of the

Dharmahall.Whenwasitborn?”“Lord,itwasbornfouryearsagoattheverymomenttheseedputforthroots.”“Ananda!Beforethatdidthebodhitreeexist?”“No,Lord,beforethattherewasnobodhitree.”“Doyoumeantosaythatthebodhitreearosefromnothing?Cananydharma

comeintobeingfromnothing?”VenerableAnandafellsilent.TheBuddhacontinued,“Ananda,thereisnodharmainalltheuniversewhich

cancomeintobeingfromnothing.Withouttheseedtherecouldbenobodhitree.Thebodhitreeowesitsexistencetotheseed.Thetreeisthecontinuationoftheseed.Beforetheseedpenetratedrootsintotheearth,thebodhitreewasalreadypresentintheseed.Ifadharmaisalreadypresent,howcanitbeborn?Thebodhitree’snatureiswithoutbirth.”TheBuddhaaskedAnanda,“Aftertheseedpenetratedrootsintotheearth,did

theseeddie?”“Yes,Lord,theseeddiedinordertogivebirthtothetree.”“Ananda, the seeddidnotdie.Todiemeans topass fromexistence tonon-

existence.Isthereanydharmainalltheuniversewhichcanpassfromexistencetonon-existence?Aleaf,amoteofdust,atrailofincensesmoke—noneofthesecan pass from existence to non-existence. All these dharmas transform intodifferentdharmas,thatisall.Thebodhiseedisthesame.Theseeddidnotdie.Ittransformed intoa tree.Theseedand the treearebothbirthlessanddeathless.Ananda,theseedandthetree,you,me,thebhikkhus,theDharmahall,theleaf,adustmote,atrailofincensesmoke—allarewithoutbirthanddeath.“Ananda, all dharmas arewithout birth and death.Birth and death are only

mental concepts. All dharmas are neither full nor empty, neither created nordestroyed, neither defiled nor immaculate, neither increasing nor decreasing,neithercomingnorgoing,neitheronenormany.Allthesearemerelyconcepts.Thankstothecontemplationontheemptynatureofalldharmas,itispossibletotranscend all discriminating concepts in order to realize the true nature of allthings.“Ananda, the truenatureof all things is that there isneither fullnorempty,

birthnordeath,becomingnordissolving.Itisbasedonthattruenaturethattheworldofbirthanddeath,fullnessandemptiness,becominganddissolvingarises.Ifnot,howcouldtherebeawayoutofbirthanddeath,fullnessandemptiness,becominganddissolving?“Ananda,haveyoueverstoodontheseashoreandwatchedthewavesriseand

fallonthesurfaceofthesea?Birthlessnessanddeathlessnessarelikethewater.Birth and death are like the waves. Ananda, there are long waves and shortwaves,highwavesand lowwaves.Wavesriseandfall,but thewater remains.Withoutwater, therecouldbenowaves.Thewavesreturntowater.Wavesarewater, water is waves. Though the waves may rise and pass away, if theyunderstand that they themselves are the water, they will transcend notions ofbirthanddeath.Theywillnotworry,fear,orsufferbecauseofbirthanddeath.“Bhikkhus, the contemplation on the empty nature of all dharmas is

wondrous. It leads to liberationfromall fear,worry,andsuffering. Itwillhelpyoutranscendtheworldofbirthanddeath.Practicethiscontemplationwithallyourbeing.”TheBuddhawasfinishedspeaking.Venerable Svasti had never heard the Buddha speak more profoundly or

wondrously. The eyes and smiles of the Buddha’s senior disciples radiated

happiness.SvastifeltheunderstoodtheBuddha’swords,buthadnotpenetratedtheir deepestmeaning.He knew thatAnandawould repeat the entireDharmatalk in the comingdays.Hewould thenhave anopportunity to learnmorebylisteningtotheseniordisciplesdiscusswhattheBuddhahadsaid.

ChapterSixty-Six

FourMountains

Earlyonemorning,VenerableMoggallanacame to theBuddha,hiseyes filledwith tears. The Buddha asked him what was the matter, and Moggallanaanswered, “Lord, last night during mymeditation, my thoughts turned to mymother. I contemplated on my feelings for her. I know when I was young Isometimes caused her sorrow, but that is not the source ofmy pain.My painarises fromtheknowledge that Iwasunable tohelpmymotherwhileshewasstillalive,norcan Ihelpher indeath.Lord,mymother’skarma isheavy.Shecommitted many crimes during her life, and I am sure that her bad karmafollowsherandcontinuestomakehersuffer.Duringmymeditation,Isawmymother,thinasaghoul,inadark,foulplace.Therewasabowlofricenearby,andIofferedittoher.Butwhensheplacedthericeinhermouth,itturnedintolivecoals,andshehadtospititoutinpain.Lord,thisimagewillnotleaveme.Idon’tknowhowIcanlightenherbadkarmaandhelphertofindrelease.”TheBuddhaasked,“Whatcrimesdidshecommitwhenshewasalive?”Moggallanaanswered,“Lord,shedidnotpractice respect for life.Herwork

requiredhertokillmanycreatures.Shedidnotpracticerightspeech.Herwordswere often sources of suffering to others. Shewas like someonewho rips upliving trees and plants dead ones in their place. I dare not recount all hertransgressions. It is enough to say that she violated all five of the wonderfulprecepts. Lord, I would endure any suffering to reverse my mother’s karma.Please,Lord,inyourcompassion,tellmewhatImightdo.”The Buddha said, “Moggallana, I am deeplymoved by your love for your

mother.Thedebtofgratitudeweoweourparents isaswideas theskyandasdeepasthesea.Achildshouldneverforgetthatdebtofgratitudedayandnight.In timeswhen there are noBuddhas or holy persons, parents should serve asBuddhasandholypersons.Moggallana,youdidyourbest tohelpyourmotherwhile shewas still living.Yourconcerncontinuesnow that shehasdied.Thisshowshowdeepyourloveis.Iamhappytoseethat.“Moggallana, themost importantway to offer tribute to one’s parents is by

livinga lifeofhappinessandvirtue.That is thebestway to repayourdebtof

gratitudeandtofulfillourparents’aspirationsforus.Yourlife,Moggallana, issuchalife.Yourlifeofpeaceandjoy,happinessandvirtue,servesasamodeltoothers.You have helpedmany people find the path.Offer your life and goodmeritonbehalfofyourmotherandherkarmacanbetransformed.“Moggallana,Ihaveasuggestiontohelpyourmother.OnPavaranaDay,the

last day of the retreat season, ask the entire community to join you in atransformationceremonyforyourmothertoprayandtransferourmeritstoher.Manymonksinoursanghapossessdeepconcentrationandvirtue.Theirenergyof transformation and their prayers joined with yours will be most powerful.Thanks to that, your mother’s bad karma will dissolve, and she will have achancetoenterthepathoftrueDharma.“Iamsure thereareothers inour sanghawithsimilar situations.Weshould

organizethisceremonyonbehalfofeveryone’sparents.ArrangewithSariputtato hold a special transformation ceremony on Pavarana Day on behalf of allparents, those who have died and those who are still living. This will alsoprovideagoodoccasiontoteachyoungpeopleaboutthegratitudeweoweourparentsandancestors.“Moggallana, most people only appreciate their parents after they have

already died. Having parents is a great happiness. Parents can be a source ofgreatjoyfortheirchildren.Childrenshouldcherishtheirparentswhiletheyarestill alive, truly seeing them and finding ways tomake them happy.Whetherparentsarealiveorhavepassedaway,lovingactionscanbringthemhappinessandsharegoodmeritwiththem.Helpingthepoorandinfirm,visitingthelonely,freeingprisoners,releasinganimalsdestinedforthebutcher,plantingtrees,theseare all compassionate actions which can transform the present situation andbringhappinesstoourparents.OnPavaranaDay,wewillencourageeveryonetoperformthesekindsofacts.”Deeplycomforted,MoggallanabowedtotheBuddha.Thatafternoonafterhiswalkingmeditation,theBuddhametKingPasenadiat

the monastery gates. As they exchanged greetings, seven ascetics from theNigantha sect passed by. Ascetics in their sect wore no clothes, practicedausterities,didnotshavetheirbeardsorcuttheirhair,anddidnotcuttheirnails.The king excused himself from the Buddha and approached the ascetics. Hebowed respectfullyand said, “Respectedmonksofhighvirtue, I amPasenadi,KingofKosala.”Hebowedtothemtwomoretimes,repeatingthesamewords,beforehereturnedtotheBuddha’sside.Aftertheywereoutofsight,heaskedthe Buddha, “Lord, according to you, have any of those ascetics yet attained

Arhatship?Areanyofthemclosetoattainingsuchfruits?”TheBuddhaanswered,“Yourmajesty,youlivethelifeofarulerandthusare

moreaccustomedtomenofgovernmentandpolitics.Itisonlynaturalthatyouwould find itdifficult toascertainwhichmonkshaveattainedcertain levelsofspiritualpractice.But in fact, it isdifficult foranyone toknowwhetherornotsomeoneisenlightenedaftermerelymeetingthemonceortwice.Itisnecessaryto live close to them, observing them carefully to see how they respond todifficultcircumstances,toseehowtheyconversewithothers,andtounderstandthedepthoftheirwisdom,virtue,andattainment.”The king understood. He said, “Lord, it is similar to when I send spies to

investigatesituationsinotherplaces.Theydisguisethemselvessotheywillnotbe recognized.Oftenwhen they return to the palace, even I do not recognizethemuntiltheyhavediscardedtheirdisguisesandwashedtheirfaces.Yes,Iseeyouarecorrect.Unlessyouknowsomeoneindepth,youcannotunderstandthedepthoftheirvirtue,wisdom,andattainment.”TheBuddhainvitedthekingtowalkwithhimtohishut.Whentheyarrived,

theBuddhaaskedAnandatoputoutchairs.ThekingconfidedtotheBuddha,“Lord,Iamnowseventyyearsold.Iwant

to devote more time to spiritual studies. I feel I should do more sitting andwalkingmeditation than I have in the past. But Lord, palace affairs aremosttime-consuminganddemanding.SometimeswhenIcometoyourDharmatalks,I amso tired I cannotkeepmyeyesopen. I feel so ashamed.Lord, I amalsoguiltyofoverindulgenceinfood.OnedayIcametothemonasteryaftereatingentirely too much. It made me sleepy, and I went for a walk in hopes thatwalkingmeditationwouldclearmymind.But Igrewmoreandmoresleepy. Ididnotevennoticeyouwerestandingonthesamepath,andIbumpedrightintoyou.Doyouremember?”The Buddha laughed. “Yes, I remember, yourMajesty.Majesty, simply eat

less.Doingsowillmakeyourmindandbody feel lighter,whichwill improveyourabilitytoperformbothyourworkofgoverningandyourspiritualpractice.YoumightaskQueenMallikaorPrincessVajiritohelpyoubysupervisingyourdailymeals.Theycouldserveyousmallerquantities,stillpayingattentiontothequalityofnutrition.”ThekingjoinedhispalmstoaccepttheBuddha’ssuggestion.TheBuddhacontinued,“Itisgoodtodevotemoretimetolookingafteryour

healthandpursuingyourspiritualpractice.Notmuch timeremainsyou in thislife. Majesty, suppose a trusted messenger brought you news that a mighty

mountain,highasthesky,wasapproachingfromtheEast,crushingeverylivingthinginitspath.Justasyoubegintoworryaboutthissituation,anothertrustedmessengerbringsnewsthatamightymountainisadvancingfromtheWest,alsocrushing everything in its path. Then messengers from the North and Southarrive bearing similar messages. Four mountains are advancing towards thecapital, crushingeverybeing in theirpaths.Youknow thatyoucannotescape.Thereisnothingyoucandotopreventthemountainsfromcoming.Yourtimeisshort.WhatwouldyourMajestydo?”Thekingponderedforamomentandthensaid,“Lord,Ibelievethereisonly

onethingIcoulddo.Thatwouldbetolivemyremaininghoursinasworthyandsereneawayaspossible,followingthetrueteaching.”TheBuddhapraisedtheking.“Yes,yourMajesty!Thosefourmountainsare

the mountains of birth, old age, sickness, and death. Old age and death areclosinginonus,andwecanneverescape.”The king joined his palms. “Lord, remembering that old age and death are

approaching, I understand that thebest thing I cando is to livemy remainingdays and months according to your teaching, living serenely, mindfully, andbenefitingothers,includingthefuturegenerations.”ThekingstoodupandbowedtotheBuddhabeforetakinghisleave.That rainy season,manybrahmans andmembers of different religious sects

gatheredinSavatthi.Theyorganizedsermons,lectures,anddebatesthroughouttheregion,invitingpeoplefromthecitytoattend.Atthedebates,differentsectswere given a chance to expound their doctrines. Several of the Buddha’s laydisciplesattendedsomeofthesedebates.TheytoldtheBuddhaandthebhikkhuswhat they had seen and heard. They said that every metaphysical problemimaginable was presented and that every speaker considered his doctrine theonlycorrectone.Thedebatesbegancordiallybutoftenendedinangryshoutingmatches.TheBuddhatoldhisdisciplesthefollowingfable:“Onceupon a time, a clever king invited several peopleblind frombirth to

visitthepalace.Hebroughtoutanelephantandaskedthemtotouchitandthendescribewhattheelephantwaslike.Theblindmanwhorubbeditslegssaidthattheelephantwaslikethepillarsofahouse.Themanwhostrokeditstailsaidtheelephantwaslikeafeatherduster.Thepersonwhotoucheditsearssaid itwaslikeawinnowingbasket,andthemanwhotoucheditsstomachsaiditwaslikearoundbarrel.Thepersonwhorubbeditsheadsaidtheelephantwaslikealargeearthenwarejar,andthepersonwhotoucheditstusksaidtheelephantwaslikea

stick.Whentheysatdowntodiscusswhattheelephantwaslike,noonecouldagreewithanyoneelse,andaveryheatedargumentarose.“Bhikkhus,what you see andhear comprisesonly a small part of reality. If

youtakeittobethewholeofreality,youwillenduphavingadistortedpicture.Apersonon thepathmustkeepahumble,openheart, acknowledging thathisunderstanding is incomplete.We should devote constant effort to study moredeeplyinordertomakeprogressonthepath.AfolloweroftheWaymustremainopen-minded, understanding that attachment to present views as if they wereabsolutetruthwillonlypreventusfromrealizingthetruth.Humilityandopen-mindednessarethetwoconditionsnecessaryformakingprogressonthepath.”

ChapterSixty-Seven

OceanPoet

At the endof the retreat season,manymonks bid farewell to theBuddha andthen took to the road to spread the Dharma. Venerable Punna, one of theBuddha’smostcapableandrespectedbhikkhus,toldtheBuddhaofhisplanstoreturntohisnativeregioninordertoteachtheDharma.HewasfromtheislandSunaparantalocatedintheEasternSea.The Buddha said, “I have heard that your native land is still largely

uncivilizedandthatmanyof thepeople thereareknownfor theirfiercenatureandviolentconflicts.I’mnotsurewhetheritisagoodideaforyoutogotheretoteach.”VenerablePunnaresponded,“Lord,itispreciselybecausethepeoplearestill

fierceanduncivilizedthatIwishtogoteachthere.Icanshowthemthewayofcompassionandnonviolence.IbelieveIwillbesuccessful.”“Punna,whatiftheyscreamandcurseatyou?”“RespectedBuddha,thatisnothing.Atleasttheywon’tbethrowingrocksand

garbageatme.”“Whatiftheydothrowrocksandgarbageatyou?”“RespectedBuddha,thatwouldstillbenothing.Atleasttheywon’tbebeating

mewithsticksandclubs.”“Whatiftheydobeatyouwithsticksandclubs?”VenerablePunnalaughed.“Iwouldstillconsiderthemgentle.Afterall, they

won’tbekillingme.”“Punna,whatiftheydokillyou?”“I doubt very much that will come to pass, Lord. But if it does, I would

consider dying on behalf of the way of compassion and nonviolence ameaningfuldeaththatmayevenhelpdemonstrate theteaching.Everyonemustdie.IwouldnotregretdyingfortheWay.”The Buddha praised him, “You are wonderful, Punna! You possess the

courage to spread theDharma inSunaparanta.Actually, I only asked all thesequestionsfor thebenefitof theotherbhikkhusstandinghere. Ihavenodoubtsaboutyourabilitiesandyourpracticeofnonviolence.”

Venerable Punna had formerly been a merchant. He and his brother-in-lawtraded local products from Sunaparanta with merchants in Savatthi. Theytraveledbyboatandoxcart.OnedaywhilewaitingforashipmentofgoodstoarriveinSavatthi,Punnametagroupofbhikkhusoutbegging.Hewasdeeplyimpressedbytheirserenedemeanor,sohewenttoJetavanatoheartheBuddhagiveaDharmatalk.BytheendoftheDharmatalk,Punnanolongerdesiredtobeamerchant;hewanted tobecomeabhikkhu.Hegave the restofhisgoodsandmoneytohisbrother-in-lawandwasordained in theBuddha’ssangha.Hemadequickprogressinhispracticeandwassoonacapableteacherhimself.Hetraveled throughout Kosala and Magadha spreading the Dharma. All thebhikkhuswereconfidenthewouldsucceedinhisnativeland.Thenextspring,theBuddhareturnedeast.HestoppedinVesaliandCampa.

Hefollowedtherivertotheseawherehetaughtalongthecoast.Onedayastheystoodatthesea’sedge,Anandasaidtohim,“Lord,listeningtothesoundofthetideandlookingoutoverthewaves,Ifollowmybreathanddwellinthepresentmoment.Mymindandbodyfindperfectease.Ifindthattheoceanrenewsme.”TheBuddhanodded.Anotherdaythebhikkhusstoppedtotalkwithafisherman.VenerableAnanda

askedhimhisfeelingsaboutthesea.Themanwastallandhandsome,hisskinbronzedbythesun.HetoldAnanda,“Ilovemanythingsabouttheocean.First,thesandyshoresgentlyslopedownwards into thewaterwhichmakes iteasierforustodragourboatsandnets.Second,theoceanstaysinthesameplace.Youalwaysknowwhere to find it.Third, theoceanneverholdson toacorpsebutthrusts it back onto the shore. Fourth, all rivers—Ganga, Yamuna, Aciravati,Sarabhu,Mahi—empty into theoceanand leave theirownnamesbehind.Theseareceivesthemall.Fifth,eventhoughriversemptyintothesea,dayandnight,theoceanremainsatthesamelevel.Sixth,seawaterisalwayssalty.Seventh,theoceancontainsbeautifulcoral,mother-of-pearl,andpreciousstones.Eighth,theoceangivesrefugetothousandsoflivingbeings,fromenormouscreaturesthatmeasure hundreds of feet in length to creatures no bigger than the eye of aneedleoraspeckofdust.Ithinkyoucansee,Venerable,howmuchIlovetheocean.”Ananda looked at the fisherman with admiration. Though he was a simple

fisherman,hespoke likeapoet.Ananda turned to theBuddhaandsaid,“Howeloquentlythismanhaspraisedthesea!HelovesitinthewayIlovetheWayofEnlightenment.Maywehearmoreofyourteaching?”TheBuddhasmiledandpointedtosomelargerocks.Hesaid,“Let’sgositon

those rocks while I speak to you of the special characteristics of theWay ofEnlightenment.”Theyall followedtheBuddha, includingthefisherman.Wheneveryonewas

seated,theBuddhabegan,“Ourbrotherfishermanhasdescribedeightwonderfulcharacteristicsofthesea.Iwillnowdescribeeightwonderfulcharacteristicsofthetruepath.First,theDharmaisnotunliketheoceanwhoseshoresslopegentlydownwardsenablingthefishermentomoreeasilypulltheirboatsandnetsintothesea.Intheteaching,everypersoncanprogressfromtheeasytothedifficult,from the low to thehigh, from the superficial to theprofound.TheDharma isbroadenough toaccommodateevery temperament.Anyonecanenter thepath,whetheryoungorold,educatedorunschooled.Everypersoncanfindmethodssuitabletohisorherindividualneeds.“Second, as the ocean stays in the same place, so does the Dharma. The

principles of the teaching never change. The precepts have been clearlytransmitted. The true Dharma dwells wherever people study and practice theprinciplesandprecepts.TheDharmacannotbelostormisplaced.“Third,astheoceanneverholdsontoacorpse,theDharmadoesnottolerate

ignorance, laziness, or violation of the precepts. Any person who does notmaintainthepracticewillfindhimselfeventuallythrustfromthecommunity.“Fourth,astheoceanreceivesallriversequally,theDharmareceivespersons

fromallcastesequally.Andjustasriversthatemptyintothesealeavetheirownnames behind, thosewho enter the path leave their caste, lineage, and formerpositionsbehindinordertotakethenameofbhikkhu.“Fifth, just as the level of the sea remains constant, the Dharma remains

constantnomatterhowmanyorhowfewpeoplefollowit.TheDharmacannotbemeasuredbynumbers.“Sixth, as seawater is always salty, the Dharma, though it be revealed in

countlesswaysandthoughtherebecountlessmethodsofpractice,hasonlyonetaste.Thatisthetasteofliberation.Iftheteachingdoesnotleadtoliberation,itisnottrueteaching.“Seventh, as the ocean contains coral,mother-of-pearl, and precious stones,

theDharmacontainssublimeandpreciousteachingsliketheFourNobleTruths,theFourRightEfforts,theFiveFaculties,theFivePowers,theSevenFactorsofAwakening,andtheNobleEightfoldPath.“Eighth, as the ocean provides a safe refuge to thousands of living beings,

whethertheyareastinyasagrainofsandorseveralhundredfeetinlength,theDharmaprovides refuge to all,whether they are unschooled children orGreat

Beings like theBodhisattvas.Therearecountless studentsof theDharmawhohave attained the fruits of Stream Enterer, Once Returner, Never Returner, orArhat.“Like theocean, theDharmaisasourceof inspirationandan immeasurable

treasure.”VenerableAnandajoinedhispalmsandlookedattheBuddha.Hesaid,“Lord,

youareaspiritualMaster,andyouarealsoapoet.”

ChapterSixty-Eight

ThreeWondrousGates

After leaving the coast, the Buddha visited Pataliputta and Vesali, and thenheadedtowardshishomeland.UponreachingthetownofSamagamainSakya,he learned thatNathaputta, leader of theNigantha sect, had died and that hisfollowershaddividedintotwobittercamps.Eachsidedenouncedtheotherforfalseinterpretationofdoctrine,andeachviedforthelaity’ssupport.Thepeopleweredismayedandconfused,anddidnotknowwhichsidetofollow.The novice Cunda, Sariputta’s attendant, explained the Nigantha dispute to

Ananda.HewasawareofallthedetailsbecausehehadlivedforatimeinPavawhereNathaputta taught.Ananda told theBuddhaabout theconflict, and thenadded in a worried tone of voice, “Lord, I hope there will be no split in thesanghaafteryoupassaway.”TheBuddhapattedAnandaontheshoulderandsaid,“Ananda,doanyofthe

bhikkhuspresentlyargueoverthecontentsoftheteaching?Dotheyargueaboutthe Four Establishments of Mindfulness, the Four Right Efforts, the FiveFaculties, the Five Powers, the Seven Factors of Awakening, or the NobleEightfoldPath?”“No, I have never seen any bhikkhus arguing with each other over the

teaching.Butyouarestillamongus.Wetakerefugeinyourvirtue.Wealllistento you and our studies proceed peacefully. But when you are gone,disagreementsmayariseovertheprecepts,howbesttoorganizethesangha,orhowtospreadtheteaching.Ifconflictserupt,manycouldgrowdisheartenedandevenlosetheirfaithinthepath.”TheBuddhaconsoledhim.“Don’tworry,Ananda.Ifargumentsandconflicts

arise in the sangha over the contents of the teaching such as the FourEstablishments ofMindfulness, the FourRight Efforts, the Five Faculties, theFivePowers,theSevenFactorsofAwakening,ortheNobleEightfoldPath—thatwould be cause for worry. Disagreements over small matters concerning thepracticeoftheprecepts,sanghaorganization,anddisseminationoftheteachingarenotworthworryingabout.”DespitetheBuddha’sreassurances,VenerableAnandaremainedunconvinced.

OnlyrecentlyhehadlearnedthatinVesali,VenerableSunakkhata,whohadoncebeen the Buddha’s attendant, had abandoned the sangha out of personaldissatisfaction.Hewasorganizing lectures atwhichhedenounced theBuddhaand the sangha. He exclaimed that the monk Gautama was no more than anordinarymanwhopossessednospecialinsight.HesaidthatGautama’steachingonlyspokeaboutliberatingone’sownselfandshowednoconcernforsocietyasawhole. Sunakkhatawas sowing seeds of confusion.Venerable SariputtawasalsoawareofthesituationandsharedAnanda’sconcern.Ananda knew that seeds of discontent were also being sown in Rajagaha.

Several bhikkhus, under the leadership of Venerable Devadatta, were secretlytryingtoorganizeanewsangha,independentfromtheBuddha.Severalcapablebhikkhus were cooperating with Devadatta, including Venerables Kokalika,KatamorakaTissa,Khandadeviputta, andSamuddadatta.DevadattawasoneoftheBuddha’sbrightestandmostcapableseniordisciples.BrotherSariputtahadoften praised him before the people and had treated him as a special friend.AnandacouldnotunderstandwhyDevadattahad recentlygrownso jealousofothers,especially theBuddhahimself.AnandaknewthatnoonehaddisclosedthesethingstotheBuddhayet.HewasafraidhehimselfwouldhavetobetheonetoinformtheBuddhaofthesesaddevelopmentsbeforelong.The next year, the Buddha returned to Savatthi for the rainy season. He

dwelledatJetavana.TherehedeliveredtheSutraontheDharmaSeal.“ThereisawonderfulteachingwhichIwillspeaktoyouabouttoday.Please

emptyyourmindsofallother thoughts inorder tocalmlyandpeacefullyhear,receive,andunderstandthisteaching.“Bhikkhus,certainDharmasealsarethesignsoftrueDharma.Therearethree

sealswhich every teaching ofmine bears. These are Emptiness, Signlessness,andAimlessness. These three characteristics are the three gateswhich lead toemancipation. These Dharma seals are also known as the Three Gates ofEmancipation,ortheThreeLiberationGates.“Bhikkhus,thefirstsealisEmptiness,sunnata.Emptinessdoesnotmeannon-

existence.Itmeansthatnothingexistsindependently.Emptinessmeansemptyofaseparateself.Asyouknow,thebeliefinbeingandthebeliefinnon-beingareboth incorrect. All dharmas depend on each other for their existence. This isbecausethatis,thisisnotbecausethatisnot,thisisbornbecausethatisborn,thisdiesbecausethatdies.Thus,thenatureofemptinessisinterdependence.“Bhikkhus,practicelookingattheinterdependentrelationshipsofalldharmas

in order to see how all dharmas are present in each other, how one dharma

containsallotherdharmas.Apartfromonedharma,nootherdharmascanexist.Contemplate theeighteenrealmsof thesixsenseorgans, thesixsenseobjects,and the six sense consciousnesses. Contemplate the five aggregates of body,feelings,perceptions,mentalformations,andconsciousness.Youwillseethatnophenomenon, no aggregate, can exist independently.All dependon eachotherfor existence. When you see this, you will see into the empty nature of alldharmas. Once you see the empty nature of all dharmas, you will no longerchase after or run away from any dharma. You will transcend attachment,discrimination,andprejudicetowardsalldharmas.Contemplationonthenatureof emptiness opens the first gate to freedom.Emptiness is the first LiberationGate.“Bhikkhus, the second seal is Signlessness,animitta. Signlessnessmeans to

transcendtheconfinesofperceptionandmentaldiscrimination.Whenpeopleareunabletoseetheinterdependentandemptynatureofalldharmas,theyperceivedharmasasbeingseparateand independentphenomena.Thisexistsapart fromthat,thisisindependentofallotherdharmas.Lookingatdharmasinsuchawayisliketakingaswordofmentaldiscriminationandcuttinguprealityintosmallpieces.Oneisthenpreventedfromseeingthetruefaceofreality.Bhikkhus,alldharmasdependoneachother.Thisisinthat,thisfitswithinthat,intheonearefoundtheall.That is themeaningof the termsinterpenetrationand interbeing.Thisisinthat,thatisinthis,thisisthat,thatisthis.Contemplateinthiswayandyouwillseethatordinaryperceptionisfulloferror.Theeyesofperceptionareunabletoseeasclearlyandaccuratelyastheeyesofunderstanding.Theeyesofperception can mistake a rope for a snake. With the illuminating eyes ofunderstanding,thetrueformoftheroperevealsitselfandtheimageofasnakedisappears.“Bhikkhus,allmentalconceptssuchasexistence,non-existence,birth,death,

one, many, appearing, disappearing, coming, going, defiled, immaculate,increasing,anddecreasingarecreatedbyperceptionandmentaldiscrimination.Fromtheviewoftheunconditionedabsolute, thetruefaceofrealitycannotbeconfinedwithin the prisons of such concepts.Thus all dharmas are said to besignless. Contemplate in order to dissolve all thoughts about existence, non-existence, birth, death, one, many, appearing, disappearing, coming, going,defiled, immaculate, increasing, anddecreasing, andyouwill attain liberation.SignlessnessisthesecondLiberationGate.“Bhikkhus,thethirdsignisAimlessness,appanihita.Aimlessnessmeansnot

chasingafteranything.Why?Usuallypeopletrytoavoidonedharmabychasing

afteranotherone.Peoplepursuewealthinordertoavoidpoverty.Thespiritualseekerrejectsbirthanddeathinordertoattainliberation.Butifalldharmasarecontainedwithineachother,ifalldharmasareeachother,howcanyourunawayfromonedharmatopursueadifferentone?Withinbirthanddeathliesnirvana,within nirvana lies birth and death. Nirvana and birth and death are not twoseparate realities. If you reject birth anddeath inorder topursuenirvana, youhavenotyetgraspedtheinterdependentnatureofalldharmas.Youhavenotyetgraspedtheemptyandformlessnatureofalldharmas.Contemplateaimlessnessinordertoendonceandforallyourchasingandrunningaway.“Liberationandenlightenmentdonotexistoutsideofyourownself.Weneed

onlyopenoureyestoseethatweourselvesaretheveryessenceofliberationandenlightenment.Alldharmas,allbeings,containthenatureoffullenlightenmentwithin themselves.Don’t look for it outsideyourself. If you shine the light ofawareness on your own self, you will realize enlightenment immediately.Bhikkhus, nothing in the universe exists independently of your ownconsciousness,notevennirvanaorliberation.Don’tsearchforthemelsewhere.Remember that the object of consciousness cannot exist independently fromconsciousness.Don’t chase after any dharma, includingBrahma, nirvana, andliberation. That is themeaning of aimlessness. You already are what you aresearchingfor.Aimlessnessisawondrousgatethatleadstofreedom.ItiscalledthethirdLiberationGate.“Bhikkhus,thisistheteachingoftheDharmaSeals,theteachingoftheThree

Gates of Emancipation. The Three Gates of Emancipation are wondrous andsublime.Devoteyourselveswholeheartedly tostudyingandpracticing them.Ifyoupracticeaccordingtothisteaching,youwillsurelyrealizeliberation.”WhentheBuddhafinishedgivingthissutra,VenerableSariputtastoodupand

bowedto theBuddha.All theotherbhikkhusfollowedhisexampleinorder toshowtheirdeepgratitude to theBuddha.VenerableSariputtaannouncedto thecommunitythattherewouldbeaspecialsessiontostudythesutrathefollowingday.He said that this sutrawas immeasurably profound and theymust devotetheireffortstostudy,practice,andunderstandit.VenerableSvastisawthatthissutrawasrelatedtotheSutraonEmptinesswhichtheBuddhahaddeliveredthepreviousyear.He sawhow theBuddhawasguidinghisdisciples fromsimpleteachingstowardsevermoresubtleandprofoundteachings.SvastilookedattheradiantandhappyfacesofsuchdisciplesasMahakassapa,Sariputta,Punna,andMoggallana. Svasti remembered how the previous year they also followedSariputta’s example in bowing to the Buddha after he delivered the Sutra on

Emptiness.HesawhowdeepthebondbetweenTeacherandstudentswas.ThenextafternoonVenerablesYameluandTekulavisited theBuddhaathis

hut. These two bhikkhus were brothers from the brahmana caste. They werewell-known for their expertise in linguistics and ancient literature.When theyrecitedthescriptures,theirvoiceswereclearasbellsandasresonantasdrums.TheybowedtotheBuddha,andheinvitedthemtobeseated.VenerableYameluspoke,“Lord,wewouldliketospeaktoyouconcerningthe

questionoflanguageasitrelatestothedisseminationoftheteaching.Lord,youusuallydeliveryour talks inMagadhi,butMagadhi isnot thenative tongueofmanybhikkhus,andthepeopleinsomeoftheregionswherethebhikkusteachdonotunderstandMagadhi.Thus,theytranslatetheteachingintolocaldialects.Beforewewereordained,wehad thegoodfortune tostudymanydialectsandlanguages. It is our observation that the sublime and subtle nuances of yourteachinghavebeenhamperedbybeingtranslatedintolocaldialectsandidioms.Wewould like your permission to render all your teachings into the classicalmeteroftheVediclanguage.Ifallthebhikkhusstudiedandtaughttheteachinginonelanguage,distortionanderrorcouldbeavoided.”The Buddha was silent for a moment. Then he said, “It would not be

beneficialtofollowyoursuggestion.TheDharmaisalivingreality.Thewordsusedtotransmititshouldbethewordsuseddailybythepeople.Idonotwanttheteachingtobetransmittedinalanguagethatcanbeunderstoodbyonlyafewscholars.YameluandTekula,Iwantallmydisciples,bothordainedandlay,tostudyandpracticetheDharmaintheirnativetongues.ThatwaytheDharmawillremainvitalandaccessible.TheDharmamustbeapplicabletopresentlife,andcompatiblewithlocalculture.”UnderstandingtheBuddha’sintent,VenerablesYameluandTekulabowedto

himandtooktheirleave.

ChapterSixty-Nine

WhereWilltheBuddhaGo?

Onedayduringarainstorm,anasceticnamedUttiyacametovisittheBuddha.AnandaledhimintothehutandintroducedhimtotheBuddha.Theasceticwasinvitedtositdown,andAnandaofferedhimatoweltodryhimself.UttiyaaskedtheBuddha,“MonkGautama,istheworldeternalorwillitone

dayperish?”TheBuddha smiled and said, “AsceticUttiya,with your consent, Iwill not

answerthatquestion.”Uttiyathenasked,“Istheworldfiniteorinfinite?”“Iwillnotanswerthatquestioneither.”“Wellthen,arebodyandspiritoneortwo?”“Iwillnotanswerthatquestioneither.”“Afteryoudie,willyoucontinuetoexistornot?”“Thisquestiontoo,Iwillnotanswer.”“Orperhapsyouhold that after deathyouwill neither continue to exist nor

ceasetoexist?”“AsceticUttiya,Iwillnotanswerthatquestioneither.”Uttiya looked confounded. He said, “Monk Gautama, you have refused to

answereveryquestionI’veasked.Whatquestionwillyouanswer?”The Buddha replied, “I only answer questions that pertain directly to the

practiceofgainingmasteryoverone’smindandbodyinordertoovercomeallsorrowsandanxieties.”“Howmanypeopleintheworlddoyouthinkyourteachingcansave?”TheBuddhasatsilently.AsceticUttiyasaidnomore.SensingthattheasceticfeltthattheBuddhadidn’twanttoanswerhimorwas

unableto,Anandatookpityonthemanandspokeup,“AsceticUttiya,perhapsthisexamplewillhelpyoubetterunderstandmyteacher’sintent.Imagineakingwhodwells inastronglyfortifiedpalacesurroundedbyawidemoatandwall.Thereisonlyoneentranceandexittothepalacewhichisguardeddayandnight.Thevigilantguardwillonlyallowpersonsheknowsintothepalace.Nooneelseisgrantedpermissiontoenter.Theguardhasfurthermoremadeacarefulcheck

ofthepalacewalltomakesuretherearenogapsorcracksbigenoughforevenakittentosqueezethrough.Thekingsitsonhis thronewithoutconcernforhowmanypeopleenter thepalace.Heknowstheguardwillpreventallunwelcomeguestsfromentering.ItissimilarforMonkGautama.HeisnotconcernedwiththenumberofpeoplewhofollowhisWay.HeisonlyconcernedwithteachingtheWaywhichhasthecapacitytodissolvegreed,violence,anddelusion,sothatthosewhofollowtheWaycanrealizepeace,joy,andliberation.Askmyteacherquestions about how tomaster themind and body, and hewill surely answeryou.”Ascetic Uttiya understood Ananda’s example, but because he was still

entangledinquestionsofametaphysicalnature,heaskednomore.HedepartedfeelingsomewhatunsatisfiedwithhisencounterwiththeBuddha.A few days later, another ascetic, named Vacchagota, came to visit the

Buddha. He asked the Buddha questions of a similar nature. For instance, heasked,“MonkGautama,couldyoupleasetellmewhetherornotthereisaself?”TheBuddhasatsilently.Hedidnotsayaword.Afteraskingseveralquestions

and receiving no reply, Vacchagota stood up and left. After he was gone,Venerable Ananda asked the Buddha, “Lord, you speak about the non-self inyourDharmatalks.Whywouldn’tyouanswerVacchagota’squestionsabouttheself?”TheBuddhareplied,“Ananda,theteachingontheemptinessofselfismeant

toguideourmeditation.Itisnottobetakenasadoctrine.Ifpeopletakeitasadoctrine, theywill become entangledby it. I haveoften said that the teachingshouldbeconsideredasaraftusedtocrosstotheothershoreorafingerpointingtothemoon.Weshouldnotbecomecaughtintheteaching.AsceticVacchagotawantedmetohandhimadoctrine,butIdonotwanthimtobecometrappedbyanydoctrine,whether it be adoctrineof the selfor thenon-self. If I toldhimtherewasaself,thatwouldcontradictmyteaching.ButifItoldhimtherewasnoselfandheclingstothatasadoctrine,itwouldnotbenefithim.Itisbettertoremainsilentthantoanswersuchquestions.ItisbetterforpeopletothinkIdonot know the answers to their questions than for them to become trapped innarrowviews.”OnedayVenerableAnuruddhawasstoppedbyagroupofascetics.Theydid

notwanttolethimpassuntilheansweredtheirquestion.Theyaskedhim,“WehaveheardthatMonkGautamaisacompletelyenlightenedMasterandthathisteaching issubtleandprofound.Youarehisdisciple.Therefore,answer this—whenMonkGautamadies,willhecontinuetoexistorwillheceasetoexist?”

The ascetics told Anuruddha that he must select from one of the fourfollowingpossibilities:Whenhedies,MonkGautamawillcontinuetoexist.Whenhedies,MonkGautamawillceasetoexist.Whenhedies,MonkGautamawillbothcontinuetoexistandceasetoexist.Whenhedies,MonkGautamawillneithercontinuetoexistnorceasetoexist.BhikkhuAnuruddhaknewthatnoneof thesefour responseswascompatible

with the true teaching.Heremainedsilent.Theasceticsdidnotwant toaccepthissilence.Theytriedinvaintoforcehimtoselectoneofthefourresponses.Atlast, theVenerable said, “My friends, according tomyunderstanding, none ofthese four responses can accurately express the truth concerning MonkGautama.”The ascetics burst out laughing. One said, “This bhikkhu must be newly

ordained.Hedoesn’tpossesstheabilitytoanswerourquestion.Nowonderhe’stryingtoavoidgivingananswer.We’dbetterlethimgo.”Afewdayslater,VenerableAnuruddhapresentedtheascetics’questiontothe

Buddhaandsaid,“Lord,pleaseenlightenussothatwecanbetteranswersuchquestionswhentheyarise.”The Buddha said, “Anuruddha, it is impossible to find Monk Gautama

through conceptual knowledge. Where is Monk Gautama? Anuruddha, canGautamabefoundinform?”“No,Lord.”“CanGautamabefoundinfeelings?”“No,Lord.”“Can Gautama be found in perceptions, mental formations, or

consciousness?”“No,Lord.”“Wellthen,Anuruddha,canGautamabefoundoutsideofform?”“No,Lord.”“CanGautamabefoundoutsideoffeelings?”“No,Lord.”“Can Gautama be found outside of perceptions, mental formations, and

consciousness?”“No,Lord.”The Buddha looked at Anuruddha. “Where then can you find Gautama?

Anuruddha, right thismoment as you stand beforeGautama, you cannot grabhold of him. How much less so after he dies! Anuruddha, the essence of

Gautama, like the essence of all dharmas, cannot be grasped by conceptualknowledge or in the categories of mental discrimination. One must see thedharmas in interdependent relation with all other dharmas. You must seeGautamainallthedharmasnormallythoughtofasnon-Gautama,inordertoseethetruefaceofGautama.“Anuruddha,ifyouwanttoseetheessenceofalotusflower,youmustseethe

lotus present in all the dharmas normally thought of as non-lotus, such as thesun,pondwater,clouds,mud,andheat.Onlybylookinginthiswaycanwetearasunder the web of narrow views, the web of mental discrimination whichcreatestheprisonsofbirth,death,here,there,existence,non-existence,defiled,immaculate, increasing, and decreasing. It is the same if you want to seeGautama. The ascetics’ four categories of existence, non-existence, bothexistence and non-existence, and neither existence nor non-existence, arespiderwebsamongspiderwebswhichcannevertakeholdoftheenormousbirdofreality.“Anuruddha,realityinitselfcannotbeexpressedbyconceptualknowledgeor

by written and spoken language. Only the understanding which meditationbringscanhelpusrecognizetheessenceofreality.Anuruddha,apersonwhohasnever tasted a mango cannot know its taste no matter how many words andconcepts someone else uses to describe it to him.We can only grasp realitythroughdirectexperience.ThatiswhyIhaveoftentoldthebhikkhusnottolosethemselves inuselessdiscussion thatwastesprecious timebetterspent lookingdeeplyatthings.“Anuruddha, the nature of all dharmas is unconditioned and can be called

suchness, tathata. Suchness is the wondrous nature of all dharmas. Fromsuchnessthelotusarises.Anuruddhaarisesfromsuchness.Gautamaarisesfromsuchness.Wecancall someonewhoarises fromsuchnessa tathagata, or ‘onewho thus comes.’ Arising from suchness, where do all dharmas return? Alldharmasreturntosuchness.Returningtosuchnesscanalsobeexpressedbytheterm tathagata, or ‘one who thus goes.’ In truth, dharmas do not arise fromanywhere or go to any place, because their nature is already suchness.Anuruddha, the truermeaningof suchness is ‘onewhocomes fromnowhere,’and ‘one who goes nowhere.’ Anuruddha, from now on, I will call myself‘Tathagata’.Ilikethistermbecauseitavoidsthediscriminationthatariseswhenoneusesthewords,‘I’and‘mine’.”Anuruddhasmiledandsaid,“Weknowthatallofusariseinsuchness,butwe

will reserve thename ‘Tathagata’ for you.Every timeyou refer toyourself as

‘Tathagata’,wewillberemindedhowweallhavethenatureofsuchnesswhichhasnobeginningandnoend.”The Buddha smiled too, and said, “The Tathagata is pleased with your

suggestion,Anuruddha.”VenerableAnandawaspresentat thisconversationbetween theBuddhaand

VenerableAnuruddha.HefollowedAnuruddhaoutofthehutandsuggestedthatthey share the conversation with the rest of the community at the next day’sDharmadiscussion.Anuruddhahappilyagreed.HesaidhewouldintroducetheexchangebyfirstrecountinghismeetingwiththeasceticsinSavatthi.

ChapterSeventy

TheQuailandtheFalcon

AlthoughhehadneverbeenscoldedorcorrectedbytheBuddha,BhikkhuSvastiwasawareofhisownshortcomings.PerhapstheBuddharefrainedfromsayinganythingcriticalofhimbecausehecouldseeSvasti’swholeheartedeffortstobemasterofhissixsenses,evenifhismasterywasfarfromcomplete.WheneverSvastisawanotherbhikkhuorbhikkhunibeingcorrected,hetookittoheartasifhehimselfweretheoneatfault.Thisprovidedhimwithmanyopportunitiestodeepenhispractice.HeespeciallytooktoheartanycorrectionandguidancetheBuddhagavetoRahula.Rahulacontinuedtomakegreatstridesinhispractice,andthatbenefitedSvasti’spracticeaswell.Once while sitting in a forest glade with Rahula, Svasti expressed how

fortunate he felt to be a disciple of the Buddha. He said that because he hadtasted true peace, joy, and freedom, he had nomore desire for the life of theworld.Rahulacautionedhim,“While thatmaybe true,don’tgiveyourself toomuchcredittoofast.Theefforttocontinuallyobserveandmasterthesensesisthevery foundationof thepractice,andnoteven themostseniordisciplescanaffordtogrowlaxintheirpractice.”Rahula told Svasti about Bhikkhu Vangisa, a monk renowned for his

intelligence and gift with language. He was, in fact, a fine poet who hadcomposedseveralgathaspraising theBuddha,Dharma,andSanghawhichhadearned the Buddha’s compliments. When Vangisa first joined the sangha, hestudiedundertheguidanceofBhikkhuNigrodhakappainAggalava,justoutsideSavatthi.AfterNigrodhakappadied,VangisawenttodwellatJetavana.Onedaywhileout beggingwithAnanda,Vangisa confided that hismindwas troubled,and he asked for Ananda’s assistance. Ananda learned that Vangisa wasdisturbedbythelusthefeltfortheyoungwomenwhocametothemonasterytobring food offerings. Ananda understood that as an artist, Vangisa was easilytouchedbybeauty.Anandaappealed to thatvery sense inhelpingVangisa seehowhecouldusethebeautyofthepathofawakeninginordertotranscendhisdesires for thekindof fleetingbeauty thatcreatesonlyclingingandobstacles.Ananda showed him how to shine his awareness on the objects of his

contemplation inorder to seeclearly theemptyand impermanentnatureofalldharmas. Practicing according to Ananda’s instructions, Vangisa learned tomasterthesixsenses.Hewroteapoemaboutthispracticewhichwasnowwellknowntoothermonks.Itwentasfollows:

Evenafterdonningthesaffronrobe,Ichasedafterdesireslikeabuffalopiningafterthefarmer’srice.HowashamedIfelt!Amightygeneral’ssongiftedwithbowandarrowmightfendoffthesiegeofevenathousandsoldiers.DwellinginMindfulness,Iwillnotbedefeated,evenbeforeathrongofbeautifulwomen.IfollowtheLordwhoisadescendentofthesun.Serenelywalkingonthispathalldesireisreleased.Becomingmasterofmysenses,Iwalkforthcalmly.Thoughmetbycountlessobstaclesnonecanshakemypeace.

Because Vangisa was a man gifted with intelligence and talent, there were

timeswhenhispridegotthebetterofhim,andhefeltaquietdisdainforsomeoftheothermonks.Luckily,thankstohispracticeofmindfulness,hewasabletorecognizethisarrogancewithinhimself.Hecomposedagathaonthistheme:

DisciplesofGautama,overcomearrogance!Thepathofprideleadsonlytosuffering.Themanwhosilentlyhideshisarroganceisontheroadtohellassurelyasthemanallbloatedupbypride.

Seekinsteadthehappinessofapeacefulheart.Practicemindfulnesstorealizethethreeknowledges.Truesuccesscanonlycomewhenarroganceissubdued.

Thanks tohisdeepawareness,Vangisawasable to transcendmanysorrows

and obstacles, and to make great strides on the path of transformation. HeattainedthefruitofNever-Returner,confirmedbyVenerableSariputta.Thedayhis heart and mind were opened, Vangisa composed a poem to express hisgratitudetotheBuddha:

Intoxicatedbyyouthfuldreams,Iwanderedfarandwidethroughmarketplacesandcountryside,untilatlastImettheBuddha!Allcompassionate,hesharedthewondrousteachingwithme.MyfaithwasawakenedandIdonnedtherobesofamonk.Dwellinginawareness,focusingheartandmind,Ihaveattainedthethreeknowledges,thankstotheAwakenedOne!Farandwide,theLordhassowntheseedsofillumination.Becauseallbeingsdwellindarkness,hehasshowntheWay—theFourNobleTruths,theNobleEightfoldPath,Tranquility,Joy,andFreedom.Hiswordssosubtleandprofound,hisnoblelifewithoutblame,skillfully,heleadsallbeingstoliberation.Howdeepmygratitude!

Once inaspecial teachingsessionheldfor theyoungerbhikkhus,Venerable

Sariputta held Bhikkhu Vangisa up as an example. He told them that in thebeginningofhispractice,Vangisawassometimestroubledbycertainafflictionsandstatesofmind;but thanks todeterminedpractice,heovercamesuchstatesandattainedgreatunderstanding.“Therefore,”Sariputta told theyoungmonks,“don’tletyourselfbecaughtinanymentalcomplex,whetheraninferiorityorasuperiority complex. Practicingmindfulness, you will be aware of everythingthat is going on inside yourself and nothing will be able to entangle you.Learning to master the six senses is a most wonderful method to make firmprogressalongthepath.”Listening to Rahula talk about Vangisa made Svasti feel as if he knew

Vangisa.ThoughhehadmetVangisa,hehadneverhadarealchance tospeakwith him. He resolved to find an occasion to get acquainted with VenerableVangisa,forheknewhecouldlearnmuchfromVangisa’sspiritualexperience.SvastirememberedhowtheBuddhaonceusedtheimageoftheseatoexplain

thepracticeofmasteringthesixsenses.TheBuddhasaid,“Bhikkhus,youreyesareadeepoceaninwhichareconcealedseamonsters,whirlpools,andperilouscurrents. If you don’t proceed inmindfulness, your boat will be attacked andsubmerged by the sea monsters, whirlpools, and perilous currents. Your ears,nose, tongue,body,andmindarealsodeepoceans inwhichareconcealedseamonsters.”Recalling those words, Svasti’s understanding increased manifold. The six

senseswereindeeddeepoceanswhosehiddenwavescouldriseatanymomenttosubmergeone.Rahula’sadvicewaswellworthheeding—heshouldnot restonanylaurels.TheBuddha’steachingshouldbepracticedcontinuously.One afternoon, as he sat outside his hut at Jetavanamonastery, theBuddha

toldtheyoungerbhikkhusastorytoremindthemtoobserveandmastertheirsixsenses and not allow themselves to be lost in forgetfulness. The Buddharecounted, “Oneday a falcon swoopeddown and caught a youngquail in hertalons. As she flew back into the sky, the quail began to cry. He chastisedhimself forwandering away fromwhere his parents had told him to stay—‘IfonlyIhadlistenedtomyparents,Iwouldnotbeinthispredicament.’“The falconasked, ‘Andwheredidyourparents tellyou to stay,you runt?’

Thequailanswered,‘Inthenewlyplowedfield.’“Tothequail’ssurprise,thefalconsaid,‘IcancatchanyquailIwantanytime

Iwant.Iwillreturnyoutothatfieldandofferyouonemorehouroflife.Iwillbelookingforyou,andinjustanhourIwillcatchyou,breakyourlittleneck,andeatyouatonce.’Andthefalconswoopeddownagainandreleasedthequail

inthenewlyplowedfield.“Surprisingly,theyoungquailimmediatelyclimbeduponamoundofnewly

plowed earth and began to taunt the falcon. ‘Hey, falcon, whywait an hour?Whydon’tyouflybackdownandtrytocatchmerightnow?’“Angered,thefalcontuckedherwingsclosetohersidesandshotdownatfull

speed.Butthequailquicklyduckedforcoverinthefurrowbeneaththemoundof earth, and the falconmissed the quail and landedwith such force that shebrokeherbreastboneandwaskilledinstantly.“Bhikkhus, youmust dwell inmindfulness at all times andmaster your six

senses.Whenyouleavemindfulness,youenterthedomainofMara,anddangerisunavoidable.”Svastiwasencouragedbythenumberofsincereandtalentedyoungbhikkhus

intheBuddha’ssangha.Onedayhewasinvitedwithseveralothermonkstothehome of a layperson namedCitta,who lived in the villageMacchikasanda. ItwasonthisoutingthatSvasti learnedhowbrightoneof theseyoungbhikkhuswas.LaydiscipleCittawaswellknownforhisdevotiontotheteaching.Becauseofhis largeandgenerousheart,hewasdeeply lovedby thepeople just as laydevoteeAnathapindikawasloved.CittaenjoyedinvitingseniordisciplestohishomeinordertoofferthemfoodandaskthemquestionsontheDharma.Onthisparticularday,hehadinvitedtenseniormonksandtwoyoungmonks,SvastiandIsidatta.Afterthemonkswerefinishedeating,Cittabowedtothemrespectfullyandthenaskedifhecouldsitbeforethemonalowstool.Heasked them the followingquestion, “RespectedVenerables, Ihaveheard

theBrahmajalaSutrainwhichtheBuddhadiscussesthesixty-twofalseviewsofcontemporarysects.Ihavealsoheardthequestionsraisedbymembersofothersectsconcerninglife,death,andthesoul,suchas:istheworldfiniteorinfinite,temporaloreverlasting,arebodyandmindoneor two,will theTathagatastillexistafterhisdeathorceasetoexist,willhebothexistandceasetoexist,orwillheneitherexistnorceasetoexist.Venerables,whatgivesrisetotheseesoterickindsofviewsandquestions?”Not one of the bhikkhus ventured to answerCitta’s question, even after he

repeateditthreetimes.Svastiwasembarrassed,andfelthisearsturningwarm.Suddenly Isidatta spoke. He turned towards the senior bhikkhus and asked,“Respectedelders,mayIrespondtolaydiscipleCitta’squestion?”Theseniormonksanswered,“Bhikkhu,youmayanswerhisquestion ifyou

wish.”TurningbacktowardsCitta,Isidattasaid,“Sir,suchviewsandquestionsarise

becausepeoplestillclingtoafalseviewoftheself.Iftheideaofaseparateselfwereabandoned,peoplewouldnolongerhaveaneedtoclingtosuchviewsorasksuchquestions.”Citta was visibly impressed by the young bhikkhu’s response. He said,

“Please,Venerable,couldyouexplainthismoreclearly.”“PeoplewithoutachancetobeexposedtoandtostudytheWayofAwakening

generallythinkofthebodyasbeingthesameasone’sself,ortheythinkthattheselfiscontainedinthebodyandthebodyiscontainedintheself.Likewise,theyconsider feelings to be the same as the self, or they think that feelings arecontainedintheselfandtheselfiscontainedinfeelings.Suchpeopleholdthesameviewsasregardstheirperceptions,mentalformations,andconsciousness.Theyarecaughtinafalseviewofself.Itispreciselybecausetheyarecaughtina false view of self that they become entrapped by the sixty-two false viewsdiscussedintheBrahmajalaSutraandbyquestionsaboutthefiniteandinfinite,temporalandeverlasting,oneandtwo,existingandceasingtoexist.LaydiscipleCitta, such questions and views are rendered meaningless when, throughdedicatedstudyandpractice,onebreaksthroughthefalseviewofself.”Increasingly impressed by the young bhikkhu, Citta respectfully asked

Isidatta,“Venerable,whereareyoufrom?”“IcomefromAvanti.”“Venerable,IhaveheardaboutayoungmanfromAvantinamedIsidattawho

becameabhikkhu.Itissaidthatheisremarkablybrightandable.ThoughIhaveheardhisname,Ihaveneverseenhim.Haveyouevermethim?”“Yes,Citta,Ihavemethim.”“Then, Venerable, can you tell me where this talented young monk is at

present?”Isidattadidnotanswer.In fact,Cittahadalreadyguessed that theyoungbhikkhusittingbeforehim

wasIsidatta.Heasked,“CanitbethatyouyourselfareBhikkhuIsidatta?”“Yes,sir,”repliedIsidatta.Cittawasoverjoyedandexclaimed,“Thisisagreathonorforme!Respected

VenerableIsidatta,mymangogroveandprivateresidenceinMacchikasandaarerefreshingplacesequippedwitheveryconvenience.Ihopeyouwillcometovisitus often.We offer you whatever you may need—food, robes, medicine, or aplacetostay.”Isidattadidnotsayanything.ThebhikkhusthankedCittaanddeparted.Svasti

later heard that Isidatta never returned toCitta’s home. Isidatta did not desire

lavish praise or offerings, not even from such a well-respected man as Citta.ThoughSvastididnotmeetIsidattaagainforsometime,theimageofthebrightandhumblebhikkhuremainedengravedonhismind.Svastipledged to followIsidatta’sexampleandtoseekhimoutwheneverhehadachancetopassthroughAvanti.Svasti knew how much the Buddha loved young bhikkhus who showed

determination,wisdom,andconcernforthewelfareandhappinessofothers.TheBuddhaexpressedhowgreatlyhedependedon theseyoungmonks to transmitthe teaching to future generations.However, Svasti observed howdevoted theBuddhawasinteachingallthebhikkhus,regardlessoftheirindividualabilities.Somemonks encountered more difficulties than others. There was one monkwho abandoned the community six times butwas stillwelcomed back by theBuddha for another effort. The Buddha never ceased to offer kindlyencouragement to thosemonkswho found it difficult to remember even suchsimplepracticesasthesixteenmethodsofobservingthebreath.TherewasamonknamedBhaddaliwho livedat Jetavana.TheBuddhawas

wellawareofBhaddali’sshortcomings,buthechosetooverlooktheminorderto provide the bhikkhu with an opportunity to transform himself. Bhaddaliseemed incapableof followinganumberofmonasticdisciplines.For instance,duringmealseverybhikkhuwasexpectedtoremainseateduntilhehadfinishedeating.Standingupduringthemealforsecondhelpingsortotendtoothertaskswas not allowed. This discipline was called One Sitting for Meals. Bhaddalinevermanagedtorememberthisdiscipline.Hisbehavioraroundthemonasterywasafrequentcauseofdistress to theotherbhikkhus.TheBuddhacalledhimaside a number of times and taught him to ask himself this question everymorningupon arising, “What can I do today to contribute to the community’shappiness?”Butafterseveralmonths,Bhaddaliappeared tohavemade little ifany progress.A number of bhikkhus grew impatientwithBhaddali and spokeharshlytohim.Awareofthis,onedaytheBuddhaaddressedthecommunity.He said, “Bhikkhus, although an individual in the sangha may possess a

number of serious flaws, there undoubtedly remainswithin him at least a fewseedsoffaithandlove.Wemustrelatetosuchanindividualinawaythatwillprotectandnurturethoseseedsoffaithandlove,lestthey,too,perish.Taketheexampleofapersonwholosesaneyeinanaccident.Hisfamilyandfriendswilldo everything in their power to protect his remaining eye, because they knowhowbleakhisfuturewillbeifhelosesit.Thus,bhikkhus,helpprotecttheseedsoffaithandloveinyourbrotherbytreatinghimkindly.”

Svasti was present when the Buddha spoke these words. He was deeplymovedby theBuddha’s lovingattitude.He lookedupandsawAnandawipingawaytearsandknewthatAnanda,too,hadbeentouched.Although the Buddha was kind-hearted and gentle, he could also be stern

whentheoccasioncalledforit.ApersonwhocouldnotbehelpedbytheBuddhawastrulyapersonwithoutafuture.OnedaySvastiwaspresentwhenashortbutimpressiveconversationtookplacebetweentheBuddhaandamancalledKesi,whowasawell-knownhorsetrainer.The Buddha askedKesi, “Can you please explain to us how you go about

trainingahorse?”Kesi answered, “Lord, horses have different temperaments. Some are quite

docile and can be trained by the simple use of gentlewords.Others aremoredifficultandrequireafirmhandalongwithgentlemethods.Othersarestillmorestubbornandrequiretheuseoffirmdisciplinealone.”TheBuddhalaughedandasked,“Whatdoyoudowhenyouencounterahorse

thatwon’trespondtoanyofthosethreemethods?”“Lord,inthatsituationitisnecessarytokillthehorse.Ifitisallowedtolive

with theotherhorses, itwill spoil themall.Lord, formypart, Iwould like toknowhowyoutrainyourdisciples.”TheBuddhasmiled.Hesaid,“Idothesameasyou.Somemonksrespondto

gentlenessalone.Othersrequirefirmnessalongwithgentleness.Otherscanonlymakeprogresswhengivensterndiscipline.”“Andwhatdoyoudo in thecaseofamonkwhodoesn’t respond toanyof

thosemethods?”TheBuddhasaid,“Idoasyoudo.Ikillhim.”The horse trainer’s eyeswidened in alarm. “What?You kill him? I thought

youwereagainstkilling.”TheBuddhaexplained,“Idonotkillhim in thesamewayyoukillahorse.

When a person does not respond to any of the three methods we’ve justdiscussed,werefusetolethimjointhesanghaofbhikkhus.Idonotaccepthimas my student. That is an extreme misfortune. Being refused the chance topracticetheDharmaincommunityistoloseanopportunitythatonlyarisesonceinathousandlifetimes.Whatisthatifnotdeathtothespirituallife?Itisn’tjustapityforthepersonrefused.Itisasmuchapityforme,forIfeelgreatloveandconcernforthatperson.Ineverstophopingthatonedayhewillopenhimselfuptothepracticeandcomebacktous.”Longago,SvastihadheardtheBuddhascoldandcounselRahula.Hehadalso

witnessed theBuddhacorrectanumberofotherbhikkhus.Henowunderstoodmoredeeply theprofound lovebehind theBuddha’s rebukes.SvastialsoknewhowmuchtheBuddhalovedhimeventhoughtheBuddhaneversaidsoaloud.SvastineededonlytolookintotheBuddha’seyestoknow.Thatnight,theBuddhareceivedaguest,andAnandaaskedSvastitoprepare

tea.The guestwas awarriorwith proud and aristocratic bearingwho traveledwith a shining sword slung across his back. He dismounted his steed outsideJetavana and left his sword tucked in the saddle. Sariputta showedhim to theBuddha’shut.Hewasamanofimpressiveheight.Hisstrideswerelongandhehadapiercinggaze.AnandatoldSvastithatthewarrior’snamewasRohitassa.When Svasti entered the hut to serve tea, he foundRohitassa and Sariputta

sitting before the Buddha on low stools. Ananda was standing behind theBuddha.Afterservingthethreementea,SvastistoodnexttoAnandabehindtheBuddha.Themendranktheirteainsilence.Afteralongpause,Rohitassaspoke,“Lord,isthereanyworldinwhichthereisnobirth,oldage,sickness,ordeath?Isthereanyworldinwhichbeingsneverdie?Bywhatmeansoftravelcanoneleavethisworldofbirthanddeathbehindinordertoarriveataworldinwhichdeathdoesnotexist?”TheBuddhaanswered,“Therearenomeansoftravelbywhichyoucanleave

thisworldofbirthanddeath,nomatterhowfastyoumightgo,evenifyoutravelatthespeedoflight.”Rohitassa joinedhispalmsandsaid,“Youspeak the truth. Iknowforafact

thatitisnotpossibletoescapethisworldofbirthanddeaththroughanymeansoftravel,nomatterhowfastoneisabletogo.IcanrecallapastlifeinwhichIpossessedsupernaturalpowersandwasabletoflythroughtheairfasterthananarrow.WithonestepIcouldleapfromtheEasternSeaallthewaytotheWesternSea.Iwasdeterminedtoescapetheworldofbirth,oldage,sickness,anddeath,inordertofindaworldinwhichbeingswerenolongeroppressedbybirthanddeath.DayafterdayItraveledatgreatspeed,neverstoppingtoeatordrink,restorsleep,urinateordefecate.ForahundredyearsIwentatthatgreatspeed,butarrivednowhere,untilonedayIdiedbythesideofaroad.Lord,yourwordsareindeed true! Truly one can never escape theworld of birth and death by anymeansoftravel,evenifonecanflyatthespeedoflight.”TheBuddhasaid,“Ididnotsay,however,thatonecannottranscendtheworld

of birth and death. Listen, Rohitassa, you can indeed transcend this world ofbirthanddeath.Iwillshowyouthepathbywhichyoumaydoso.Inyourveryownbodysix feet tall, theworldofbirthanddeathhas itsorigins,and in that

samebodyarethemeanstotranscendtheworldofbirthanddeath.Contemplateyourbody,Rohitassa.Shineyourawarenessontheworldofbirthanddeathasitunfolds in your own tall body. Contemplate until you can see the truth ofimpermanence, emptiness, birthlessness, and deathlessness of all dharmas.Before you, the world of birth and death will dissolve and the world ofbirthlessnessanddeathlessnesswill reveal itself.Youwillbe freed fromeverysorrowandfear.Youdonotneedtotravelanywhereinordertoleavetheworldofsufferinganddeath.Youneedonlylookdeeplyinto thenatureofyourownbody.”Svasti noticedhowSariputta’s eyes glistened like stars as he listened to the

Buddha.WarriorRohitassa’sfacealsoradiatedhappiness.Svastiwasprofoundlymoved.Whocould fathomhowwondrous andmajestic theBuddha’s teachingwas?Itwaslikeapieceofepicmusic.Moreclearlythanever,Svastisawhowthekeytoliberationlayrightinhisownhand.

ChapterSeventy-One

TheArtofStringingaSitar

When the retreat seasonended, theBuddha returned south.He stoppedby theDeerPark in Isipatana, theplacehehaddeliveredhis firstDharma talkon theFourNobleTruthsthirty-sixyearsearlier.Thoughitseemedlikeonlyyesterday,muchhadchangedsincethen.SincethefirstturningofthewheelofDharma,theDharmahadbeencarried throughoutall thecountries in theGangabasin.ThelocalpeopleinIsipatanahadbuiltastupatocommemoratethefirstturning,anda monastery had been built, where many bhikkhus lived and practiced. Afterteaching the Dharma and encouraging the community there, the BuddhadepartedforGaya.HestoppedbyUruvela tovisit theancientbodhi tree,whichhe foundmore

lovelyandgreenthanever.Manyhutswerenowscatteredthroughouttheforest.KingBimbisarawasalsoplanningtobuildastupathatwouldcommemoratethespot where the Buddha attained Awakening. The Buddha stopped to visit thevillagechildren.Theywerenodifferentfromthechildrenofyearsgoneby.ThebuffaloboySvastiwasnow forty-sevenyearsold anda respectedelder in thesangha.Thevillagechildrengathered ripepapayas tooffer theBuddha.Everychildinthevillagecouldrecitethethreerefuges.FromGaya,theBuddhaheadednortheasttoRajagaha.Assoonashereached

thecapital,heheadedforVulturePeak.TherehemetVenerablePunna,whotoldhimallabouthiswork to teach theDharmaonSunaparanta island.Punnahadjustcompletedaretreatseasontherewithseveralotherbhikkhus.ThenumberofpeopleinSunaparantawhohadtakenrefugeintheBuddha,Dharma,andSanghahadalreadyrisentofivehundred.Throughout the following days, the Buddha visited the spiritual centers

scattered throughout the region. One night while sitting in meditation at onecenter,heheardamonkchantingsutras.Therewassomethingdisturbingaboutthevoice,asthoughthemonkwastiredanddiscouraged.TheBuddhacouldtellthatthemonkwasencounteringdifficultiesinhispractice.ThenextmorningheaskedVenerableAnandaaboutitandlearnedthatthemonkchantingthesutrasin the night was Sona. The Buddha remembered meeting Sona several years

beforeinSavatthi.Venerable Sona Kulikanna was ordained under the guidance of Venerable

MahaKaccanaandstudiedwithhimforseveralyearsonPavattamountainintheKururaghara region. Sona was a young man from a wealthy family. He wasrefinedandintelligentbuthadafrailconstitution.Hehadtomakegreateffortsto endure the homeless life of a bhikkhu, eating only one meal a day andsleepingbeneaththetrees.Buthisdevotiontothepracticeneverwavered.Afterayear,hewasbroughtbyhisteachertomeettheBuddhainSavatthi.ThatfirsttimeinSavatthi,BuddhaaskedSona,“Sona,areyouenjoyinggood

health?Areyouexperiencinganydifficultiesinyourpractice,inbegging,orinspreadingtheDharma?”Sona answered, “Lord, I am very happy. I am not experiencing any

difficulties.”TheBuddhainstructedAnandatoprepareaplaceforSonatosleepthatnight

in theBuddha’s hut, and soVenerableAnanda placed another bed there.ThatnighttheBuddhasatinmeditationoutsideuntilthreeinthemorning.Awareofthat,Sonawasunabletofallasleep.WhentheBuddhaenteredthehut,heaskedSona,“Aren’tyouasleepyet?”“No,Lord,Iamstillawake.”“Aren’t you sleepy?Well then,whydon’t you recite somegathas you have

memorized.”VenerableSona recited thesixteengathascontained in theSutraon theFull

Awareness ofBreathing.His voicewas as clear as a bell.He did not stumbleoveranywordorleaveanywordout.TheBuddhapraisedhim,“You recite most beautifully. How many years has it been since you were

ordained?”“Lord,ithasbeenalittlemorethanayear.Ihavetheexperienceofonlyone

retreatseason.”That was the first time the Buddha and Sonamet. Now, when the Buddha

heard Sona’s chanting, he knew that Sona had overexerted himself. He askedAnandatoaccompanyhimtoSona’shut.SeeingtheBuddha,Sonastoodupatoncetogreethim.BuddhaaskedbothSonaandAnandatobeseatedbesidehim,and then he asked Sona, “Before you became amonk, you were a musician,wereyounot?Youspecializedinthesixteen-stringsitar,didn’tyou?”“Yes,Lord,thatiscorrect.”The Buddha asked Sona, “If you play the sitar while the strings are slack,

whatistheresult?”

Sonaanswered,“Lord,ifthestringsareslack,thesitarwillbeoutoftune.”“Andwhatifthestringsaretootaut?”“Lord,ifthestringsaretootaut,thestringsaremorelikelytobreak.”“Andifthestringsarejustright,neithertooslacknortootaut?”“Lord,ifthestringsarejustright,thesitarwillprovidefinemusic.”“Just so, Sona! If one is idle or lazy, one will not make progress in the

practice.But if one tries toohard, onewill suffer fatigue anddiscouragement.Sona, knowyour own strength.Don’t forceyour body andmindbeyond theirlimits.Onlythencanyouattainthefruitsofpractice.”VenerableSonastoodupandbowedtotheBuddhatoexpresshisgratitudefor

theBuddha’sinsight.One afternoon, physician Jivaka visited the Buddha. He found the Buddha

returningfromBambooForestandaskedifhemightwalkupwithhimtohishuton Vulture Peak. Jivaka watched with admiration as the Buddha climbed thestone steps. The Buddha, now seventy-two years old, was as healthy andenergeticasever.Hewalkedwithrelaxed,leisurelysteps,onehandcarryinghisbowl, theother lifting thecornerofhis robe.VenerableAnandawalked in thesamemanner.JivakaofferedtotaketheBuddha’sbowl,andtheBuddhahandedit tohimwithasmile.Hesaid,“Butyouknow,theTathagatahasclimbedthismountainhundredsoftimes,alwayscarryinghisownbowlwithoutdifficulty.”Thecarefullycarvedstonestepsthatwoundupthemountainsidehadbeena

giftfromKingBimbisara,Jivaka’sfather.Whentheyclimbedthelastofthem,theBuddhainvitedJivakatositwithhimonalargerockoutsidehishut.JivakainquiredabouttheBuddha’shealthandtravels.ThenhelookedfirstatVenerableAnanda,andthenattheBuddha.Inasolemnvoice,hesaid,“Lord,IfeelImusttellyouabout thesituationhere.Events takingplacein thesanghaaredirectlyrelated to the current political situation in the kingdom. I believe you shouldknowwhatishappening.”The physician told the Buddha that it had become clear that Venerable

DevadattadesiredtoreplacetheBuddhaastheleaderofthesangha.Healreadyhad considerable support amongmany bhikkhus, aswell as among the rulingelite. Venerable Kokalika was his chief advisor. He also had the backing ofVenerablesKotamorakaTissa,Khandadeviputta,andSamuddadatta,allofwhomhad large numbers of students. Venerable Devadatta was both intelligent andeloquent.Hewasdeeplyrespectedbymanybhikkhusandlaydisciples.Hehadnot come out and stated directly that he was opposed to the Buddha or theBuddha’s senior disciples, but he made frequent allusions to the Buddha’s

advancingyears,questioningwhetherhestillpossessedtheability toguidethesangha.HehadeveninsinuatedthattheBuddha’sapproachtotheteachingwastoooutdatedtomeettheneedsofyoungpeople.Devadattaenjoyedsupportfromseveral wealthy disciples. Prince Ajatasattu, for reasons Jivaka was unable tounderstand, was Devadatta’s most devoted supporter. As much as KingBimbisara revered the Buddha, Ajatasattu revered Devadatta. He had a largespiritualcenterbuiltforDevadattaonGayasisamountain,theveryplacewheretheBuddhahaddelivered theFireSutra to theKassapabrothersand theironethousand disciples. The prince personally brought food offerings to the centereveryfewdays.Merchantsandpoliticians,wantingtogetinthegoodgracesofthe prince, brought offerings and attended Devadatta’s Dharma talks as well.Devadatta’s influence was growing daily. Already three to four hundredbhikkhushadpledgedtheirsupporttohim.Jivaka looked at the Buddha and then lowered his voice, “Lord, I do not

considerthethingsIhavejustrecountedsufficienttocauseworryontheirown,but there is one thing that does concern me greatly—I have learned thatAjatasattu is impatient to assume the throne in order to implement his ownagendas.Hefeelsthatourfatherhasmonopolizedthethronefortoolong,inthesameway thatVenerableDevadatta is impatient for you topass themantle ofleadership on to him. It is, in fact, my belief that Venerable Devadatta hasplanted some dangerous thoughts in the prince’s head. Lord, I receive thisimpressioneverytimeIvisitthepalacetotendaftertheroyalfamily’shealth.IfsomethingunexpectedweretohappentoKingBimbisara,youandyoursanghacouldbeimplicated.Please,Lord,takeheed.”TheBuddhaanswered,“Thankyou,Jivaka,fortellingtheTathagataaboutthe

situation.Itisimportanttoknowwhatisgoingon.Don’tworry.Iwillseetoitthatthesanghaisnotdraggedintoanyunfortunatecircumstances.”Jivaka bowed to theBuddha and returned down themountain. TheBuddha

instructedAnandanottospeaktoanyoneaboutwhatJivakahadshared.Ten days later, the Buddha gave a Dharma talk to a gathering of three

thousanddisciplesatBambooForest.KingBimbisarawasamongthosepresent.The Buddha spoke about the Five Powers necessary to nourish the fruits ofenlightenment. They are confidence, energy, mindfulness, concentration, andtrueunderstanding.WhentheBuddhahadfinishedspeakingandbeforeanyoneelsehadachance

toaskhimanyquestions,VenerableDevadattastoodandbowedtotheBuddha.Hesaid,“Lord,youarenowadvancedinyears.Yourhealthisnolongerwhatit

oncewas.Youdeservetorestundisturbedandtoleadalifefreeofanyirritationsfor thefinalyearsofyourlife.Thetaskof leadingthesanghais tooheavyforyou,Lord.Pleaseretire.Iwouldbewillingtoserveasleaderofthebhikkhus.”The Buddha looked at Devadatta. He answered, “Devadatta, thank you for

yourconcern,buttheTathagatastillpossessesgoodhealthandstrengthadequatetoleadthesangha.”VenerableDevadattaturnedtothecommunity.Threehundredbhikkhusstood

upandjoinedtheirpalms.DevadattasaidtotheBuddha,“Therearemanyotherbhikkhuswhoagreewithme.Please,Lord,havenoworries.Ihavetheabilitytoleadthesangha.Allowmetorelieveyouofyourburden.”TheBuddhasaid,“Enough,Devadatta,saynomore.Thereareseveralsenior

discipleswhopossessabilitiesgreater thanyours,and Ihavenotaskedanyofthemtoassumetheleadershipofthesangha.HowmuchlesswouldIbeinclinedto transfer the leadership toyou.Youdonotyetpossess theability to lead thecommunityofbhikkhus.”Venerable Devadatta felt humiliated before the great gathering. His face

turnedred,andhesatbackdowninanger.The following day at Vulture Peak, Venerable Ananda confided to the

Buddha,“Lord,IfeelgreatpainovermybrotherDevadatta’sactions.Iamafraidthathewillseeksomeformofrevengeagainstyousinceyoucriticizedhiminfrontofthecommunity.Iamafraidaschismmayoccurinthesangha.Withyourpermission, Iwould like to speak privatelywithDevadatta and and offer himsomecounsel.”TheBuddhasaid,“Ananda,IspokeseverelytoDevadattabeforethekingand

community,becauseIwantedtomakeitclearthatIhavenotchosenDevadattatosucceedmeasleaderofthebhikkhus.Anyactionsheundertakesnowwillbein his own name.Ananda, if you think that speakingwith himwill help himcalmdown,pleasedoso.”AfewdayslaterJivakapaidavisit totheBuddha.HeinformedtheBuddha

that he had heard thatDevadattawas plotting to create a great division in thesangha,butbywhatmeans,hedidnotyetknow.

ChapterSeventy-Two

QuietResistance

ItwasthedayoftheBuddha’sweeklyDharmatalkatBambooForest.Alargecrowd was assembled to hear him, including King Bimbisara and PrinceAjatasattu. Venerable Ananda noticed that the number of bhikkhus attendingfrom other centers was even greater than at the two previous Dharma talks.Venerable Devadatta was there, sitting between Venerables Sariputta andMahakassapa.Once again, as soon as the Buddha was finished speaking, Venerable

Devadatta stood up and bowed to the Buddha. He said, “Lord, you teach thebhikkhustoliveasimplelifefreeofdesiresandtouseonlywhatistrulyneeded.Iwould like topropose fivenew ruleswhichwouldmakeour commitment tosimplelivinggreater.“First,bhikkhusshoulddwellintheforestsandneverbeallowedtosleepin

villagesortowns.“Second,bhikkhusshouldbegonlyandneveracceptinvitationstoeatinthe

homesoflaydisciples.“Third,bhikkhusshouldsewtheir robesfromdiscardedscrapsandragsand

neverreceiverobesasofferingsfromlaydisciples.“Fourth, bhikkhus should sleep only beneath the trees and not in huts or

buildings.“Fifth,bhikkhusshouldeatonlyvegetarianfood.“Lord, ifbhikkhus followed these five rules, theywouldsucceed in livinga

simplelifeoffewdesires.”TheBuddhaanswered,“Devadatta,theTathagatacannotacceptyourrulesas

mandatory.Anybhikkhuwhowishestodwellonlyintheforestshaspermissionto do that. But it is fine for others to live in huts, monasteries, villages, andcities.Anybhikkhuwhowishestoonlybegforhisfoodmayrefuseinvitationstoeat in thehomesof laydisciples.Butothers should feel free toaccept suchinvitations as they provide occasions to help share the teaching.Any bhikkhuwhowishestosewhisownrobesfromscrapsandragsisfreetodoso.Butitisfine for others to accept robes from lay disciples, as long as bhikkhus do not

possessmore than threerobes.Anybhikkhuwhowishes tosleeponlybeneaththe trees iswelcometodoso.But it isall right forothers tosleep inhutsandbuildings.Anybhikkhuwhowishestoeatonlyvegetarianfoodmaydoso.Butothersmayacceptfoodofferingscontainingmeatwhentheyaresuretheanimalwasnotkilledexpresslyforthem.Devadatta,underthepresentorder,bhikkhushavemanyopportunities tomakecontactwith the laity.Theyareable tosharethe teaching with those who are just becoming acquainted with the Way ofAwakening.”VenerableDevadattaasked,“Thenyoudonotacceptthesefiverules?”TheBuddhaanswered,“No,Devadatta,theTathagatadoesnotacceptthem.”Devadatta bowed and sat back down. His mouth was turned up in a self-

satisfiedsmile.That night as the Buddha rested in his hut at Bamboo Forest, he said to

Ananda,“TheTathagataunderstandsDevadatta’sintentions.Ibelievetherewillsoonbeaserioussplitinourcommunity.”Notlongafterthat,VenerableAnandametVenerableDevadattainRajagaha.

Theystoppedtotalkalongthesideoftheroad.DevadattainformedAnandathathewassettinguphisownsanghaandwouldholdhisownpreceptsrecitations,confession ceremonies, retreat seasons, and Pavarana Days for his followers,separate from the Buddha’s sangha. Deeply saddened, Venerable AnandainformedtheBuddhaofDevadatta’sdecision.AtthenextconfessionceremonythattookplaceatBambooForest,Anandanoticedthatseveralhundredbhikkhuswhonormallyattendedwereabsent.HeknewtheywereattendingtheceremonyatDevadatta’scenterinstead.Whentheceremonywasover,severalbhikkhuswent to theBuddha’shut to

speakwithhim.Theysaid,“Lord,bhikkhuswhohavesidedwithDevadattaareapproaching many of us, exhorting us to join Venerable Devadatta’s sangha.Theyclaimhisrulesaremoreuprightthanyours.TheyholdupyourrefusaltoacceptVenerableDevadatta’sfiverulesasproof.TheyclaimthatmonasticlifeatBambooForestistoosoft,notmuchdifferentfromlifeasalayperson.Theysayyouonly talk about living simplybutwon’t institute the five rules thatwouldassurethat thebhikkhuslivedsuchalife.Theysayyouarehypocritical.Lord,wewerenotswayedbytheirarguments.Ourfaithrestswithyourwisdom.Butmany young bhikkhus who lack experience in the practice, especially thoseoriginallyordainedbyDevadatta,aredrawntothemoreausterepracticeofthefiverules.Theyare leaving thesangha to followVenerableDevadatta.Wefeltweshouldinformyou.”

TheBuddhaanswered,“Pleasedonotgivethismattertoomuchthought.Themostimportantthingisyourownpracticeofthenobleandpurelifeofamonk.”Severaldays later Jivakavisited theBuddhaonVulturePeak to informhim

that Devadatta now commanded a following of more than five hundredbhikkhus.TheywerealldwellingatDevadatta’sGayasisaheadquarters.Jivakaalso informed the Buddha of secret political stirrings in the capital in whichDevadattawasplayingakeyrole.JivakasuggestedthattheBuddhamakeaclearstatement thatDevadattawasno longer considered amemberof theBuddha’ssangha.News of Venerable Devadatta’s independent sangha spread quickly. The

bhikkhus were asked about it everywhere they went. Venerable Sariputtainstructedthemtoanswerallquestionsbysimplysaying,“Thosewhosowbadseeds reap bad fruits. Causing the community to break is the most seriousviolationoftheteaching.”One day while speaking to several bhikkhus, the Buddha mentioned that

Jivaka had counselled him to make a formal announcement that VenerableDevadattawasnolongerconsideredamemberoftheBuddha’ssangha.SariputtareflectedonJivaka’ssuggestionandthensaid,“Lord,weoftenpubliclypraisedVenerableDevadatta’sabilityandvirtueinthepast.Howwillitlookifwenowdenouncehim?”The Buddha asked, “Sariputta, in the past when you publicly praised

Devadatta,wereyouspeakingthetruth?”“Yes, Lord, I was speaking the truth when I praisedVenerable Devadatta’s

abilityandvirtue.”“Will you be speaking the truth now if you denounce brother Devadatta’s

actions?”“Yes,Lord.”“Thenthereisnoproblem.Theimportantthingistospeakthetruth.”Atagatheringoflaypersonssomedayslater,thebhikkhusannouncedtothe

people that the Venerable Devadatta had been expelled from the Buddha’ssangha and that henceforth the sangha could not assume responsibility forVenerableDevadatta’sactions.Venerables Sariputta and Moggallana remained curiously silent throughout

theseevents.Theydidnotevenanswerthelaity’squestions.VenerableAnandanoticed their reticence and said to them, “Brothers, you have not offered anyviews onVenerableDevadatta’s actions. Perhaps you have some plan of yourown?”

They smiled and Venerable Moggallana said, “That is correct, brotherAnanda.WewillservetheBuddhaandthesanghainourownway.”Manyof the laity gossiped about the schismandblamed it on jealousy and

petty feelings.Othersunderstood that theremustbedeeperunrevealedreasonsfortheBuddhatodenounceVenerableDevadatta.TheirfaithintheBuddhaandthesanghadidnotwaver.Onestormymorning,thepeopleinthecapitalwereshockedtolearnthatKing

Bimbisarawasabdicatingthethroneinfavorofhisson,PrinceAjatasattu.Thecoronationceremonyforthenewkingwasscheduledtotakeplacetendayslateronthedayofthefullmoon.TheBuddhawasconcernedthathedidnotlearnoftheseplansdirectlyfromKingBimbisara.Thekinghadalwaysconsultedwiththe Buddha in the past before making major decisions. His concern thatsomethingwas amisswas confirmedwhen Jivaka paid him a visit some dayslater.The Buddha and Jivaka did walking meditation together along a mountain

path.Theytookslow,quietstepswhileobservingtheirbreath.Afteratime,theBuddha invited Jivaka to sit with him on a large rock. Jivaka informed theBuddha that PrinceAjatasattu had placedKingBimbisara under house arrest.Thekingwasconfinedtohischambers.NoonebutQueenVidehiwasallowedto see him. The king’s twomost trusted advisors had also been placed underarrestbecause theprince feared theywould try topreventhis coronation fromtakingplace.Theirfamilieswerefalselyinformedthattheyneededtoremainatthepalaceforseveraldaysinordertoassistwithimportantpoliticalmatters.Jivakatold theBuddhathat theonlyreasonheknewabout theseeventswas

becausehehadbeencalledtotendtoanillnessofthequeen’s.Shetoldhimhowamonth earlier, the imperial guards had caught the prince about to enter theking’schambers lateonenight.Findinghisbehavior suspicious, theysearchedhimanddiscovereda swordconcealedunderhis robes.They ledhim into theking’schambersandtoldthekingoftheirdiscovery.Thekinglookedathissonandasked,“Ajatasattu,whywereyoucarryingaswordintotheroyalchamber?”“Itwasmyintentiontokillyou,Father.”“Butwhywouldyouwanttokillme?”“Iwanttobeking.”“Whymustyoukillyourownfathertobeking?Ifyoubutaskedme,Iwould

haveabdicatedinyourfavoratonce.”“Ididnotthinkyouwoulddothat.Ihaveobviouslymadeagraveerrorand

begyoutoforgiveme.”

Thekingaskedhisson,“Whoputyouuptothis?”Prince Ajatasattu did not answer at first, but after his father’s persistent

questioning, he confessed that the idea had been Venerable Devadatta’s.Althoughitwasthemiddleofthenight,thekingsummonedhistwomosttrustedadvisorstoaskfortheircounsel.Oneadvisorsaidthattryingtoassassinatethekingwas a crime punishable by death and therefore the prince andVenerableDevadatta should both be beheaded. He even demanded the deaths of all thebhikkhus.Thekingdisagreed.“IcannotkillAjatasattu.He ismyownson.As for the

bhikkhus, theyhavealreadymade itclear that theycannotbeheld responsiblefor the actions ofVenerableDevadatta. TheBuddha had true foresight in thismatter.SuspectingVenerableDevadattacapableofharmfulacts,hedisavowedVenerableDevadatta’srelationtohissangha.ButIdonotwishtokillVenerableDevadatta either. He is the Buddha’s own cousin and has been a respectedbhikkhuformanyyearsinthepast.”Thesecondadvisorexclaimed,“Yourcompassionhasnoequal,yourMajesty!

YouareaworthystudentoftheLordBuddha.Buthowdoyouproposetodealwiththismatter?”The king said, “Tomorrow I will let it be known to the people that I am

abdicatingthethroneinfavorofmyson,PrinceAjatasattu.Hiscoronationcantakeplaceintendays.”“Butwhatofhiscrimeofattemptedassassination?”“I forgive bothmy son andVenerableDevadatta.Hopefully, theywill learn

somethingfrommyforgiveness.”Thetwoadvisorsbowedlowtotheirking,asdidPrinceAjatasattu.Theking

orderedtheguardstokeeptheentireincidentsecret.Thenextday,afterhearingthe king’s announcement,VenerableDevadatta hurriedlymade hisway to thecapital.Herequestedanaudiencewiththeprince.Latertheprincetoldthequeenthat Venerable Devadatta had come to assist him in planning the coronationceremony.Butallthequeenknewwasthattwodaysafterherson’smeetingwiththebhikkhu,herhusbandandhistwoclosestadvisorswereplacedunderhousearrest. Jivaka endedby saying, “LordBuddha, I onlypray that theprincewillreleasethekingandadvisorsafterhiscoronationhastakenplace.”Thenextday,aroyalmessengerarrivedwithaninvitationtotheBuddhaand

his bhikkhus to attend the coronation ceremony. Soldiers were already busydecoratingthecitygatesandstreetswithflagsandlanterns.TheBuddhalearnedthatVenerableDevadatta planned to attend the ceremony accompanied by six

hundredofhisownbhikkhus.TheBuddhasummonedVenerableSariputtaandsaid, “Sariputta, Iwill not attend the coronation ceremony. It ismywish thatnoneofourbhikkhusattend,either.Wecannotlendanysignofsupporttothiscruelandunjustaffair.”Theabsenceof theBuddhaandallhisbhikkhuswasblatantlynoticeableon

thedayofthecoronation,causingquestionstoriseinthepeople’sminds.Beforelong, they learned the truth that King Bimbisara and his advisors had beenplaced under house arrest. There grew among the people a quiet but steadfastresistance to the new regime. Although Venerable Devadatta called himself aleader,thepeoplebegantonoticedifferencesbetweenhowhisbhikkhushandledthemselvesandhowthebhikkhusoftheBuddhadid.Thepeoplebegantorefuseto give any food offerings to Devadatta’s followers. Their refusal to supportDevadattawassimultaneouslyacondemnationofthenewking.KingAjatasattuwasinfuriatedwhenhewastoldofthepeople’squietrefusal

tolendhimsupport.ButhedidnotdaremoveagainsttheBuddhaorhissangha,forhewaswiseenoughtoknowthatifhedidso,amightyprotestwouldwellupamongthepeople,andfromtheneighboringkingdoms,wheretheBuddhawasheld in great esteem.Heknew thatKingPasenadi ofKosalamight even sendsoldiersifheheardthattheBuddhahadbeenarrestedorharmedinanyway.ThekingsummonedVenerableDevadattaforfurthercounsel.

ChapterSeventy-Three

HiddenRice

Lateonenight,whilesittinginmeditationonVulturePeak,theBuddhaopenedhiseyestoseeamanhalf-concealedbehindanearbytree.TheBuddhacalledtohim.Beneath thebrightmoonlight, themancameforward, laida swordat theBuddha’sfeet,andprostratedhimselfasifmakinganoffering.TheBuddhaasked,“Whoareyouandwhyhaveyoucomehere?”Themanexclaimed,“Allowmetobowbeforeyou,TeacherGautama!Iwas

ordered tocomeandkillyoubut Icannotdo it. I raised thissword inmy twohandsmorethantentimeswhileyouweremeditating,butIwasunabletotakeevenonesteptowardsyou.Icannotkillyou,butnowIamafraidthatmymasterwillkillme.Iwastryingtodecidewhattodowhenyoucalledtome.Allowmetobowbeforeyou!”TheBuddhaasked,“WhogaveyouorderstocomekilltheTathagata?”“IdarenottellyoumyMaster’sname!”“Verywell,youneednottellmehisname.Butwhatdidhetellyoutodo?”“Master,hetoldmewhichpathtoclimbupthemountainandheshowedmea

differentpathtoreturnbyaftercompletingmymission.”“Doyouhaveawifeandchildren?”

Themanexclaimed,“TeacherGautama,Iwasorderedtokillyou,butIcannotdoit!”

“No,Teacher,Iamnotyetmarried.Ihaveonlyanagedmother.”“Thenlistentome,andfollowmyinstructionscarefully.Returnhomeatonce

andescapetonightwithyourmotheracrosstheborderintoKosala.Youandyourmothercanfindanewlifethere.Donotreturnbytheroadyourmastershowedyou.Ifyoutakethatroute,youaresuretobeambushedandkilledyourself.Gonow!”The man prostrated himself once more and then hurriedly left, leaving the

swordbehind.Thenextmorning,VenerablesSariputtaandMoggallanacametospeakwith

theBuddha.Theysaid,“Webelieve it is time the twoofuspaidavisit to the

other side.Wewant to help our brotherswho, out of ignorance, have taken awrongturn.Werequestyourpermissiontobegoneforaperiodoftime.”TheBuddha lookedathis twodisciplesandsaid,“Go ifyoufeelyoumust,

buttakespecialcare.Doallyoucantoprotectyourownlives.”Just at that moment, Venerable Sariputta noticed the sword lying on the

ground.He looked into theBuddha’s eyes as if to question him. TheBuddhanodded and said, “Yes, last night a soldier came here with orders to kill theTathagata,buttheTathagatahasofferedhimguidanceinstead.Leavetheswordthere.WhenJivakacalls,Iwillaskhimtodisposeofit.”Moggallana lookedatSariputta and said, “Perhaps itwouldbebetternot to

leavetheBuddhainsuchcircumstances.Whatdoyouthink,mybrother?”Before Sariputta could respond, the Buddha said, “Do not worry. The

Tathagataiscapableofavoidinganydangersthatarise.”ThatafternoonseveralbhikkhusfromBambooForestcametoseetheBuddha.

They were so distraught, they were unable to speak. Tears rolled down theircheeks.TheBuddhaaskedthem,“Whatisthematter?Whyareyoucrying?”Onebhikkhuwipedhis tearsandanswered, “Lord,wehave just come from

BambooForest.OntheroadwemetbrothersSariputtaandMoggallana.Whenwe asked themwhere theywere headed, they said theywere crossing over toGayasisa. We are so upset we cannot hold back our tears. More than fivehundredotherbhikkhushaveabandonedthesangha,butweneverexpectedyourtwomostesteemeddisciplestoforsakeyou.”TheBuddhasmiledandcomfortedthebhikkhusbysaying,“Bhikkhus,donot

grieve.TheTathagatatrustsSariputtaandMoggallana.Theywillnotbetraythesangha.”Eased,thebhikkhussatquietlyattheBuddha’sfeet.Thefollowingday,JivakainvitedtheBuddhaforamealofferingathisMango

Grove.VenerableAnanda accompanied theBuddha.When theywere finishedeating, Jivaka informed them that Queen Videhi happened to be visiting. HewonderediftheBuddhawouldmindmeetingwithher.TheBuddhaunderstoodthatJivakahadsecretlyarrangedthismeetingtotakeplace,andheaskedJivakatosummontheformerqueen.AftershebowedtotheBuddha,thequeenbegantosob.TheBuddhalether

easeherpainandthenhegentlysaid,“Pleasetellmeeverything.”The queen said, “Lord,KingBimbisara’s life is in grave danger.Ajatasattu

planstostarvehimtodeath.Hewon’tallowmetobringanymorefoodtomyhusband.”

She told the Buddha that when the king had first been placed under housearrest, she had been allowed to bring him food each day. Then one day theguardsconfiscatedthetrayoffoodshewasbringingtothekingbeforeallowingher to enter his chambers. She told the Buddha how, even though she wept,Bimbisarahadconsoledherandtoldherthatheborenohatredtowardstheirsonfor his actions. He said he would rather suffer hunger than have the countryplunged intowar.Thenextmorning, thequeenhid small riceballs inherhairwhilealsocarryingaplatteroffood.Theguards tookawaytheplatter,but therice in her hairwent undetected. Shemanaged to feed her husband in such amannerforseveraldays.Butwhenthekingdidnotdie,Ajatasattuorderedtheguards tomore thoroughly search thequeen.Theydiscovered thehidden rice,andshewasnolongerabletobringhimfoodthatway.Threedayslatershedevisedanotherplan.Shemixedapasteofmilk,honey,

andflourwhichshespreadoverherbodyafterbathinganddryingherself.Whenthepastewasdry,sheputonherclothes.Whentheguardsfoundnoriceinherhair, theyallowedher to enter theking’s chamber.Once inside, sheundressedandscrapedoffthepastetofeedhim.Shehadfedherhusbandtwicenowinthismanner,butshefearedshewouldsoonbediscoveredandforbiddentovisithimatall.The formerqueenbegan tosobagain.TheBuddhasat silently.Aftera long

moment,heaskedabout theking’s stateofhealth,bothphysical and spiritual.Thequeensaidthatalthoughhehadlostalotofweight,hisstrengthwasholdingup, and his spirit was most elevated. He expressed no feelings of hatred orregret. He continued to smile and carry on a conversation as if nothing hadhappened.Hewasusinghistimeasaprisonertopracticemeditation.Therewasalongcorridorinhischamberwherehedidwalkingmeditation.TheroomalsohadawindowwhichfacedVulturePeak.Hegazedatthemountaineverydayforlongperiodsanddidhissittingmeditationatthesamewindow.TheBuddhaaskedthequeenwhetherornotshehadbeenabletosendnewsto

her brother King Pasenadi. She replied that she had no means to do so. TheBuddhasaidhewouldsendabhikkhutoSavatthiandaskKingPasenaditohelpheranywayhecould.The queen thanked the Buddha. She then confided how before Prince

Ajatasattuwasborn, theroyalastrologerspredictedhewouldbetrayhisfather.Onedayduringherpregnancy shewas suddenly seizedwith abizarreurge tobite King Bimbisara’s finger and suck his blood. She was frightened andshocked by her desire, unable to believe she could give rise to so terrible a

thought.From the timeshewasa littlegirl, shehadalwaysbeenafraidof thesightofbloodandcouldnotevenbear towatcha fishorchickenslaughtered.Yetonthatdayshedesirednothingmorethantotasteherhusband’sblood.Shestruggledagainstherurgewithallherstrengthuntilshefinallyburstintotears.Overcomewithshame,shecoveredherfaceinherhandsbutwouldnottelltheking what was disturbing her. One day not long after that, King Bimbisaraaccidentally cut his finger while peeling a piece of fruit. Unable to controlherself, thequeengrabbedhis finger and sucked thedropsofblood.Thekingwasstartledbuthedidnotstopher.Then thequeencollapsed to thefloorandsobbed.Alarmed,thekinghelpedherupandaskedherwhatthematterwas.Shetoldhimofherstrangeandterribledesire.Shetoldhimhowshehadstruggledagainstitbuthadfinallybeendefeated.Sheknewthatthebabygrowingwithinherwasthesourceofherviolenturge.The royal astrologers suggested thebabybe abortedorkilled at birth.King

Bimbisaracouldnotagreetosuchathingandneithercouldthequeen.Whentheprincewasborn,theynamedhimAjatasattuwhichmeans“theenemynotborn.”TheBuddhaadvised thequeen tovisit herhusbandonlyonceevery twoor

threedaystopreventarousingAjatasattu’ssuspicions.Shecouldspendalongertimewithhimonthedaysshedidvisithim.Healsosuggestedthatthekingeatonlyasmallamountofthenourishingpasteatatimeinordertosavesomeforthedays thequeendidnotvisit.Afteroffering thesesuggestions to thequeen,theBuddhabidfarewelltoJivakaandreturnedtoVulturePeak.

ChapterSeventy-Four

CryoftheElephantQueen

Venerables Sariputta and Moggallana returned to Bamboo Forest afterspending a little over amonth at Gayasisa. The bhikkhus joyouslywelcomedthemback.Theyasked the twovenerablesabout thesituationatGayasisa,butSariputta and Moggallana only smiled. A few days later, more than threehundred bhikkhus from Devadatta’s sangha returned to Bamboo Forest. Thebhikkhus at Bamboo Forest were overjoyed and they greeted their Gayasisabrotherswarmly.FourdayslaterVenerableSariputtatookanexactcountofthebrotherswhohadreturnedfromGayasisaandlearnedtherewerethreehundredeightyinall.HeledthemtogetherwithVenerableMoggallanatoVulturePeaktohaveanaudiencewiththeBuddha.Ashe stoodoutsidehishut, theBuddhawatched thebhikkhusbeing ledup

themountainbyhistwoseniordisciples.OtherbhikkhuswholivedonVulturePeak came out of their huts to greet the returning monks. Sariputta andMoggallana left themonks for amoment in order to speak privatelywith theBuddha.Theybowed to theBuddha,who invited them to sitdown.VenerableSariputta smiled and said, “Lord Buddha, we have brought back nearly fourhundredbhikkhus.”TheBuddha said, “Youhave donewell.But tellme, howwere you able to

opentheireyes?”Venerable Moggallana explained, “Lord, when we first arrived, Brother

DevadattahadjustfinishedeatingandwaspreparingtogiveaDharmatalk.Helookedverymuchasthoughheweretryingtoimitateyou.Whenhelookedupandsawusapproaching,heappearedenormouslypleased.HeinvitedSariputtatositnexttohimontheDharmaplatform.ButSariputtarefusedandchosetositbyonesideinstead.Isatontheotherside.Devadatta thenaddressedtheotherbhikkhus.Hesaid,‘TodayVenerableSariputtaandVenerableMoggallanahavejoinedus.Theyweremy close friends in the past.Letme take this chance toinviteVenerableSariputtatogivetheDharmatalktoday.’“DevadattaturnedtoSariputtaandjoinedhispalms.Mybrotheracceptedthe

invitation to speak.He spokeabout theFourNobleTruths in amostbeautiful

way.All thebhikkhuslistenedasifspellbound.ButInoticedDevadatta’seyesgrowingheavyasifhewantedtofallasleep.Nodoubthewastiredfromallhisrecentactivities.HalfwaythroughtheDharmatalk,hewasfastasleep.“We stayed at Gayasisa for more than a month and participated in all the

activities there. Every three days, Brother Sariputta gave a Dharma talk. Heinstructed the bhikkhus with all his heart. Once I noticed Bhikkhu Kokalita,Devadatta’s chief advisor, whisper something to Devadatta, but Devadattaseemed to pay him little attention. I suspectKokalitawaswarning himnot totrust us.Devadatta, however,wasglad to have someone assume responsibilityfor teaching the Dharma, especially when it was someone as capable as mybrotherSariputta.“One day, after delivering a discourse on the Four Establishments of

Mindfulness, Sariputta said, ‘This afternoon,mybrother and Iwill be leavingyoutoreturntotheBuddhaandthesanghaheleads.Dearbrothers,thereisonlyone fully enlightened Master and that is the Teacher Gautama. The Buddhafoundedthesanghaofbhikkhus.Heisthesourceforallofus.IknowthatyouwouldbewarmlywelcomedbackbytheBuddhaifyoureturned.Dearbrothers,thereisnothingmorepainfulthanseeingacommunitydivided.Ihavemetonlyone trueMaster in my life and that is the Buddha.We will depart from youtoday, but should any of you decide to return to the Buddha, please come toBambooForest.WewillmeetyouthereandtakeyoutomeetwiththeBuddhaonVulturePeak.’“Thatday,Devadattawasinthecapitalonbusiness,butVenerableKokalita,

whohadbeenhostiletoussinceourarrival,stooduptoprotest.Heevenhurledcursesatus,butwesimplystoodupandpretendednottohear.WesilentlytookourbowlsandextrarobesandleftGayasisatoreturntoVenuvana.WestayedinVenuvana for five days. Three hundred and eighty bhikkhus from Gayasisafollowedshortly.”VenerableSariputtaasked,“Lord,dothesebhikkhusneedtobere-ordained?

Ifnecessary,Iwillorganizeanordinationceremonyforthembeforetheymeetwithyou.”The Buddha said, “That is not necessary, Sariputta. It will be adequate for

themtomakeaconfessionbeforethecommunity.”Thetwoseniordisciplesbowedandrejoinedthewaitingbhikkhus.Over the next few days, thirty-fivemore bhikkhus leftGayasisa.Venerable

Sariputtaarrangedaconfessionceremonyfor themandthenpresentedthemtotheBuddha.VenerableAnandaspoketothethirty-fivenewestarrivalsandasked

them about the situation at Gayasisa. They told him that after VenerableDevadatta had returned from Rajagaha and learned that nearly four hundredbhikkhushadabandonedhimtoreturntotheBuddha,hisfaceturnedscarletinanger.Herefusedtospeaktoanyoneforseveraldays.Anandaasked,“WhatdidBrothersSariputtaandMoggallanasaytoyouthat

madeyouwanttoleaveBrotherDevadattaandreturntotheBuddha?”One of the bhikkhus answered, “They never spoke a critical word against

VenerableDevadatta or theGayasisa sangha. They simply taught theDharmawithalltheirhearts.Mostofushaveonlybeenordainedtwoorthreeyearsandstilllackstabilityanddepthinourpractice.WhenweheardBrotherSariputta’sDharma talks and received personal instruction fromBrotherMoggallana, wesaw how marvelous and sublime the teaching of the Buddha truly is. Thepresence of Venerables Sariputta and Moggallana with their profoundunderstanding and virtue was like the presence of the Buddha himself. WerealizedthatalthoughVenerableDevadattaspeakswithgreatskill,hecouldnotcomparewiththem.AfterVenerablesSariputtaandMoggallanadeparted,manyofusdiscussedthesethingsandreachedthedecisiontoreturntotheBuddha.”Anandaasked,“WhatdidBhikkhuKokalitadowhenyouleft?”“Hewasenraged.Hecursedus,butthatonlymadeusallthemoredetermined

toleave.”One afternoon as the Buddha stood on the mountain slope admiring the

eveningsky,hesuddenlyheardashoutfrombelow,“Watchout,Lord!Aboulderisabouttocrashbehindyou!”TheBuddha looked back to see a boulder the size of a cattle cart crashing

downthemountaintowardshim.Itwasdifficulttomoveoutofthewayintimeasthemountainpathwassuddenlycoveredwithsharpandjuttingstones.Byastrokeofluck,theboulderwasblockedbytwootherrocksonthemountainsidejust before reaching the Buddha. But the impact of rock against rock sent afragmentflyingwhichpiercedtheBuddha’sfoot.Bloodgushedfromhiswoundand stained his robes. Looking up, the Buddha saw a man at the top of themountainrunningquicklyaway.Hiswoundwasverypainful.Hefoldedhissanghati infourandplacediton

theearth.Hesatdownonitinalotuspositionandbegantoconcentrateonhisbreath in order to calm the pain. Bhikkhus came running towards him. Oneexclaimed,“ThisissurelytheworkofDevadatta!”Another said, “Brothers, let us divide ourselves into patrols to guard the

mountainandprotecttheLordBuddha.Let’snotloseanytime!”

Everyone ran about in circles, disturbing the previously calm evening. TheBuddhasaid,“Brothers,pleasedonotshout.Nothingwarrantssuchnoise.TheTathagatadoesnotneedtobeguardedorprotected.Pleasereturntoyourhuts.Ananda,sendnoviceCundaforphysicianJivaka.”TheyobeyedtheBuddha’swishes.JivakacameuptoVulturePeakinnotime

atall andasked that theBuddhabecarried inapalanquindown to themangogrove.Withinafewshortdays,peopleinthecapitallearnedofthetwoattemptson

the Buddha’s life. They were shocked and dismayed. Not only that, but theyreceived the announcement that King Bimbisara had died. Through unknownchannels, thepeople learnedhowhediedunderhousearrest.Agony filled thepeople’s hearts. They looked towards Vulture Peak as a symbol of moralresistance. As they grieved for the king, their admiration for the Buddhadeepened.ThoughtheBuddhahadchosentoremainsilentaboutrecentevents,hissilencehadbeenwellunderstoodbythepeople.KingBimbisarawas sixty-sevenyearsoldwhenhedied.Hewas fiveyears

youngerthantheBuddha.HehadtakenthethreerefugeswiththeBuddhawhenhewas just thirty-one years old. Having ascended to the throne at the age offifteen,hethenreignedforfifty-twoyears.Itwashewhorebuilt thecapitalofRajagahaafterithadbeendestroyedbyfire.Throughouthisreign,Magadhahadenjoyedcontinuouspeacewiththeexceptionofoneshortwarwiththekingdomof Anga. King Brahmadatta of Anga lost the war and Anga temporarily fellunder the jurisdictionofMagadha.WhenKingTaxilaPukkusati laterassumedthethroneinAnga,KingBimbisaramaintainedcloseandfriendlyrelationswithhim to prevent future conflicts. Thanks to that, the new king also became adiscipleof theBuddha.KingBimbisarahadalwaysunderstoodthe importanceofmaintaininggoodrelationswithneighboringkingdoms.HemarriedPrincessKosaladevi, the younger sister ofKing Pasenadi ofKosala, andmade her hisqueen. He also tookwives from theMadra and Licchavi dynasties. His eldersisterwasmarriedtothekingofKosala.KingBimbisarashowedhisdeeploveandrespectfortheBuddhabyhavinga

stupa built in the royal gardens which contained the Buddha’s hair andfingernails.IncenseandcandleswereregularlylitaroundthefootofthestupatoexpressgratitudefortheBuddha’steaching.ThekingentrustedSrimati,alady-in-waitingatthepalace,withthestupa’supkeep.Srimatitendedalltheflowersandplantsaroundthestupaandkepttheareawellswept.Just ten days after the boulder was hurled at the Buddha, he and several

bhikkhuswerebegginginthecapital,whenVenerableAnandalookeduptoseeanelephantchargingtowardsthem.Itappearedtohaveescapedfromtheroyalstables.HerecognizedthatitwastheelephantnamedNalagiri,infamousforitsviolentbehavior.Anandacouldnotunderstandhowtheroyalkeepercouldhaveallowedittoescape.Panic-stricken,peopleranforcover.Theelephantraiseditstrunk, lifted its tail and ears, and headed straight for the Buddha. Anandagrabbed the Buddha’s arm to lead him to safety, but the Buddha would notbudge.Hestoodcalmly,unperturbed.Somebhikkhuscoweredbehindhimwhileothers fled. People shouted at the Buddha to save himself. Ananda held hisbreathandsteppedforwardtoplacehisbodybetweentheBuddhaandNalagiri.Atthatverymoment,toAnanda’ssurprise,theBuddhaletforthamajesticcry.Itwas the cry of the Elephant Queen the Buddha had befriended long ago inRakkhitaForestinParileyyaka.NalagiriwasbutafewyardsfromtheBuddhawhenheheardtheresounding

cry, andhecame toa suddenhalt.Themightyelephantkneltonall foursandloweredhisheadtothegroundasiftobowtotheBuddha.TheBuddhagentlystrokedNalagiri’sheadandthen,holdingtheelephant’strunkinonehand,ledanobedientNalagiribacktotheroyalstables.The people applauded and cheered.Ananda smiled.He thought back to the

dayswhentheywereyoungsters.TheyoungSiddharthahadknownnoequalinthe martial arts. He excelled at everything—archery, weightlifting,swordsmanship, horseracing-and today, the Buddha treated an elephant on arampageasthoughhewereanoldanddocilefriend.Thebhikkhusandalargecrowd followed the Buddha and the elephant back to the stables.When theyarrived, the Buddha gave the keeper a stern look, but then spoke in acompassionatevoice,“TheTathagatadoesnotneedtoknowwhoorderedyoutoreleasethiselephant.Butyoushouldunderstandtheseriousnessofyouraction.Dozens,evenhundreds,ofpeoplecouldhavebeenkilled.Youmustneverallowsuchathingtohappenagain.”TheBuddhagentlystrokedNalagiri’shead.

The keeper bowed before theBuddha. TheBuddha helped him back to hisfeet,andthenjoinedthebhikkhustoresumebegging.The Buddha and all his bhikkhus attended King Bimbisara’s funeral. The

ceremonywasaneventofgreat solemnityandbeauty.Thepeoplegrieved thepassingof theirbelovedmonarchandshowedup indensecrowds topay theirfinalrespects.Morethanfourthousandbhikkhuswerepresent.When the funeral was over, the Buddha spent the night at Jivaka’sMango

Grove before returning toVulture Peak. The physician informed him that theformerqueenVidehihadbeenforbiddentovisit thekingatallduring thepastmonth. The king passed from this life all alone. They found him lying down

beforehisfavoritewindow.HiseyeswereturnedtowardsVulturePeakwhenhetookhislastbreath.Shortly after the king’s funeral, Jivaka brought Prince Abhayaraja, son of

King Bimbisara and his wife Padumavati, to see the Buddha. The princerequestedtotakevowsasabhikkhu.HetoldtheBuddhathatsincehisfather’sdeath,hehadlostallenthusiasmforalifeofwealthorfame.Hehadheardmanyof theBuddha’sDharma talksandfeltdrawn to thepathofenlightenment.Hedesired nothingmore than to lead the peaceful, unburdened life of a bhikkhu.TheBuddhaacceptedPrinceAbhayarajaintothesanghaofbhikkhus.

ChapterSeventy-Five

TearsofHappiness

Tendayslater,theBuddhaputonhisouterrobe,tookhisbeggingbowl,andleftthecityofRajagaha.HeheadednorthacrosstheGanga,stoppedalongthewaytovisitKutagaramonastery,andthenmadehiswaytoSavatthi.Itwouldsoonbethe rainy season again, and he needed to return to Jetavana to prepare for theannual retreat. Venerables Ananda, Sariputta, Moggallana, and three hundredotherbhikkhusaccompaniedhim.When they reachedSavatthi, theBuddhawalkeddirectly to Jetavana.Many

bhikkhus andbhikkhunis hadgathered to await his arrival.TheyhadheardofeventsinMagadhaandwererelievedtoseetheBuddhaunharmedandingoodhealth. Bhikkhuni Khema was present. She now served as abbess to thebhikkhunis.KingPasenadicametoseetheBuddhathemomenthelearnedofhisarrival.

HeaskedtheBuddhaaboutthesituationinRajagahaandlistenedastheBuddharecountedeverything,includinghismeetingwithQueenVidehi,KingPasenadi’sownsister.TheBuddhatoldhimthatwhileshemaintainedacalmcomposure,he knew her heart was filled with grief and sorrow. King Pasenadi told theBuddhathathehadalreadysentadelegationtoRajagahatoaskAjatasattu,hisnephew, toexplain the imprisonmentofKingBimbisara.Amonthhadalreadypassedbutnoresponsehadbeenreceived.KingPasenadisentfurtherwordthatif the new king deemed it necessary, he could come to Savatthi in person toexplain the situation. King Pasenadi informed the Buddha that in order todemonstrate his opposition to the events in Magadha, he had reclaimed theterritoryheoffered toMagadhamanyyearsagoon theoccasionofhissister’smarriagetoKingBimbisara.ThislandwaslocatedclosetothecityofVaranasiinKasi.The first day of the retreat season arrived. All the spiritual centers and

monasteries in the region were filled to overflowing with bhikkhus andbhikkhunis.Everytendays,theBuddhagaveaDharmatalkatJetavanatoallthemonksandnuns.Thesetalksalwaystookplacefollowingthenoonmeal.Monksandnunswhowalkedfromthemoredistantcentersdidnothaveenoughtimeto

gobeggingiftheywantedtoarriveintimeforthediscourse.Laydisciplesinthecity worked hard to assure there was always enough food waiting for thesemonksandnuns.ThefirstDharmatalktheBuddhadeliveredthatseasonwasonthesubjectof

happiness.Hetoldtheassemblythathappinessisrealandcanberealizedintheverymidst of daily life. “First of all,” theBuddha said, “happiness is not theresultofgratifyingsensedesires.Sensepleasuresgivetheillusionofhappiness,butinfacttheyaresourcesofsuffering.“Itislikealeperwhoisforcedtolivealoneintheforest.Hisfleshiswracked

byterriblepaindayandnight.Sohedigsapitandmakesafiercefire,andhestandsoverit toseektemporaryrelieffromhispainbytoastinghislimbsoverthefire.Itistheonlywayhecanfeelanycomfort.But,miraculously,afterafewyears,hisdiseasegoesintoremission,andheisabletoreturntoanormallifeinthevillage.Onedayheenterstheforestandseesagroupofleperstoastingtheirlimbsoverhotflamesjustasheoncedid.Heisfilledwithpityforthem,forheknowsthatinhishealthystatehecouldneverbeartoholdhislimbsoversuchfierceflames.Ifsomeonetriedtodraghimoverthefirehewouldresistwithallhismight.Heunderstandsthatwhatheoncetooktobeacomfort,isactuallyasourceofpaintoonewhoishealthy.”TheBuddhasaid,“Sensepleasuresarelikeapitoffire.Theybringhappiness

onlytothosewhoareill.Ahealthypersonshunstheflamesofsensedesires.”TheBuddhaexplainedthatthesourceoftruehappinessislivingineaseand

freedom, fully experiencing the wonders of life. Happiness is being aware ofwhatisgoingoninthepresentmoment,freefrombothclingingandaversion.Ahappypersoncherishesthewonderstakingplaceinthepresentmoment—acoolbreeze, themorning sky, agolden flower, avioletbamboo tree, the smileof achild.Ahappypersoncanappreciatethesethingswithoutbeingboundbythem.Understandingalldharmasasimpermanentandwithoutaseparateself,ahappypersondoesnotbecomeconsumedevenbysuchpleasures.Ahappypersonthuslivesinease,freefromallworryandfear.Becauseheunderstandsthataflowerwillsoonwilt,heisnotsadwhenitdoes.Ahappypersonunderstandsthenatureofbirthanddeathofalldharmas.Hishappinessistruehappiness,andhedoesnotevenworryaboutorfearhisowndeath.The Buddha told the assembly that some people believe it is necessary to

suffer in the present in order to have happiness in the future. They makesacrifices and endure hardships of body and mind, thinking they can acquirehappinessinthefuture.Butlifeexistsonlyinthepresentmoment.Thatkindof

sacrifice isawasteof life.Otherpeople think that ifyouwantpeace, joy,andliberationinthefuture,youmustpracticeself-mortificationinthepresent.Theypracticeausterities,starvethemselves,andinflictpainontheirmindsandbodies.TheBuddhataughtthatsuchpracticescausesufferingforthepersoninboththepresentandthefuture.Stillotherscontendthatbecauselife issofleeting, theyshouldnotconcernthemselveswiththefutureatall.Theymaytrytosatisfyalltheir sensedesires in thepresent.TheBuddhaexplained thatclinging to sensepleasuresthiswaycausessufferinginboththepresentandthefuture.Thepath theBuddha taughtavoidedbothextremes.He taught that themost

intelligentwayistoliveinawaythatfostershappinessforboththepresentandthe future.Thewayof liberation does not force austerities on the body in thehopeofattainingfuturehappiness.Abhikkhucreateshappinessforhimselfandforallthosearoundhiminthepresentmomentbythewayinwhichheeatshisdailymeal,meditates,andpracticestheFourEstablishmentsofMindfulness,theFourLimitlessMeditations, and the FullAwareness ofBreathing.Eating onlyone meal a day keeps his body healthy and light, and allows more time forspiritual practice.Living in ease and freedom,he is better able tohelpothers.Bhikkhus remain celibate and childless, not as a practiceof austerity, but as ameans of being more free to help others. The bhikkhu is able to see thehappiness that is present in eachmoment of daily life. If he feels his chastitydepriveshimofhappiness,heisnotlivingthespiritoftheteaching.Abhikkhuwho follows the teaching of celibacy according to its true spirit radiates ease,peace,andjoy.Suchalifebringshappinessinboththepresentandfuture.After theDharma talk, lay disciple Punnalakkhana asked theBuddha if she

could speak to him. She told the Buddha that her husband, SudattaAnathapindika,hadfallengravelyill.Hewasinsuchgreatpainhewasunabletoattend the Dharma talk. His condition was steadily worsening. He feared hewoulddiebeforehavingachancetoseetheBuddhaonelasttime.The next day the Buddha, together with Venerables Sariputta and Ananda,

wenttovisitSudatta.Sudattawasdeeplymovedtoseethem.Hisfacewaspaleanddrawnandhecouldbarelysitup.TheBuddhasaid tohim,“Sudatta,yourentire life has been filledwithmeaning and happiness.You have relieved thesufferingofcountlessothers,movingthepeopletobestowuponyouthenameofAnathapindika, ‘the one who cares for the poor and abandoned.’ Jetavanamonastery is one of your many fine accomplishments. You have constantlycontributed to efforts to spread the Dharma. You have lived according to theteaching and have thus created true happiness for yourself, your family, and

manyothers.Youcanrestnow.IwillaskVenerableSariputtatovisityouoftenand provide you special guidance. Don’t try to come to the monastery. Youshouldreserveyourstrength.”Sudattajoinedhispalmsingratitude.Fifteendayslater,theBuddhagaveaDharmatalkonlaylife.Hetoldthelaity

how they could realize true happiness in their daily lives. He reviewed theprincipleoflivingfor“peaceinthepresent,peaceforthefuture”whichhehadpresentedinhispreviousDharmatalktothemonksandnuns.Healsosaid,“Abhikkhu lives a celibate life in order to enjoy peace and joy in the presentmoment.Suchalifeassuresfuturehappinessaswell.Buthomelessbhikkhusarenot the only ones who can enjoy such happiness. Lay disciples living in theworldcanfollowtheprinciplesoftheteachingtofostertruehappiness.Firstofall, do not let a desire forwealth cause you to become so consumed by yourwork that you prevent happiness for yourself and your family in the presentmoment.Happinessisforemost.Alookfilledwithunderstanding,anacceptingsmile, a loving word, a meal shared in warmth and awareness are the thingswhichcreatehappiness in thepresentmoment.Bynourishingawarenessin thepresentmoment,youcanavoidcausingsuffering toyourselfand thosearoundyou.Thewayyoulookatothers,yoursmile,andyoursmallactsofcaringcancreatehappiness.Truehappinessdoesnotdependonwealthorfame.”TheBuddharecalledaconversationhehadhadwithamerchantnamedSigala

several years previously in Rajagaha. Onemorning, the Buddha left BambooForest with his begging bowl just as daylightwas breaking.He came upon ayoung man on a path just outside the city. Sigala was bowing to the sixdirectionsofEast,West,South,North,Down,andUp.TheBuddhastoppedandaskedhimthepurposeofhisbowing.Sigalasaidthathisfatherhadtaughthimas a child to bow to the six directions every morning. He liked to obey hisfather’swishes,buthedidnotactuallyknowthepurposefortheritual.TheBuddha toldhim,“Bowing is apracticewhichcan fosterhappiness for

boththepresentandthefuture.”HetoldSigalathatashebowedtotheEasthecould contemplate gratitude to his parents.When he bowed to the South, hecouldcontemplategratitudetohisteachers.BowingWest,hecouldcontemplateloveforhiswifeandchildren.BowingtotheNorth,hecouldcontemplateloveforhisfriends.Bowingdown,hecouldcontemplategratitudetohisco-workers.Bowingup,hecouldcontemplategratitudetoallwiseandvirtuouspersons.TheBuddhataughtSigalathefivepreceptsandhowtolookdeeplyatthings

inorder toavoidactingoutofgreed, anger,passion,or fear.TheBuddha told

Sigalatoavoidthesixactionswhichleadtoruin—abusingalcohol,wanderingthroughcitystreetslateatnight,frequentingplacesofgambling,visitingplacesof depravity, loitering with persons of poor character, and succumbing tolaziness.Inaddition,hetoldSigalahowtodeterminewhowasworthyofbeingconsideredagoodfriend.Hesaid,“Agoodfriendisconstant.Whetheryouarerich or poor, happy or sad, successful or unsuccessful, a good friend is onewhose feelings for you do notwaver.A good friend listens to you and sharesyoursufferings.Heshareshisownjoysandsorrowswithyou,whileregardingyourjoysandsorrowsashisown.”The Buddha continued his Dharma talk by saying, “True happiness can be

realizedinthisverylife,especiallywhenyouobservethefollowing:“1.Fosterrelationswithpeopleofvirtueandavoidthepathofdegradation.“2.Live inanenvironment that isconducive to spiritualpracticeandbuilds

goodcharacter.“3. Foster opportunities to learnmore about the Dharma, the precepts, and

yourowntradeingreaterdepth.“4.Takethetimetocarewellforyourparents,spouse,andchildren.“5.Sharetime,resources,andhappinesswithothers.“6.Fosteropportunitiestocultivatevirtue.Avoidalcoholandgambling.“7.Cultivatehumility,gratitude,andsimpleliving.“8.SeekopportunitiestobeclosetobhikkhusinordertostudytheWay.“9.LivealifebasedontheFourNobleTruths.“10.Learnhowtomeditateinordertoreleasesorrowsandanxieties.”TheBuddhapraised laydiscipleswho lived the teaching in theirdaily lives

within their families and society. He made special mention of SudattaAnathapindika.HesaidthatSudattawasanexemplarofonewhodevotedallhiseffortstocreatingalifefullofmeaning,service,andhappiness.Sudatta’sheartwastrulydeep.Hisentirelifehadbeenguidedbytheteaching.TheBuddhasaidthatpeoplewhoownedfargreaterwealththanSudattawouldnotfinditeasytomatch thehappinesshehadcreated forothers.Sudatta’swife,Punnalakkhana,wasmovedtotearsbytheBuddha’spraiseofherhusband.She stood up and respectfully addressed the Buddha, “Lord, a wealthy

person’s life isoftenverybusy,especiallywhenheownsmany things. I thinkthat maintaining a small and modest vocation would be more conducive tospiritualpractice.Whenweseethebhikkhus,freeofhomeandfamily,whoownlittlemorethanabowl,welongforamoresimple,carefreelifeourselves.Wewould like to live a leisurely life, too, but we are bound by so many

responsibilities.Whatcanwedo?”TheBuddhaanswered,“Punnalakkhana,bhikkhushaveresponsibilitiestoo.A

celibateliferequiresabhikkhutolivemindfullybythepreceptsdayandnight.A bhikkhu devotes his life to others. Lay disciples, the Tathagata wishes tosuggestawaybywhichyoucantastethelifeofabhikkhutwiceamonthorso.Weshallcall thispractice theEightObservances for theLaity.Twiceamonthyou can come to the temple and follow these practices for a day and a night.Like the bhikkhus, you will eat only one meal. You can practice sitting andwalking meditation. For twenty-hours you can enjoy a celibate, aware,concentrated, relaxed,peaceful,and joyous lifeas ifyouwereamonkornun.When the day is over, you can return to your secular life, observing the fivepreceptsandthreerefugesasusual.“Lay disciples, the Tathagata will inform the bhikkhus about the Eight

Observances for the Laity. These special days of practice can be organized attemplesoreveninyourownhomes.Youcaninvitebhikkhustoyourhomestoadministertheeightobservancesandtoofferteachingonyourdayofpractice.”PunnalakkhanawaspleasedwiththeBuddha’ssuggestion.Sheasked,“Please,

Lord,whataretheeightobservances?”The Buddha answered,“Do not kill, do not steal, do not engage in sexual

activity,donotlie,donotusealcohol,donotadornyourselfwithjewelry,donotsit or lie on a fancy bed, and do not usemoney.These eight observances canprevent forgetfulness and confusion. Eating only one meal on your day ofpracticewillallowmoretimeforyourpractice.”The people were happy with the Buddha’s suggestion for special days of

practiceforthelaity.Tendayslater,aservantfromSudatta’shouseholdcametoinformVenerable

Sariputta that Sudatta’s illness had taken a turn for theworse. Sariputta askedAnandatojoinhimandtogethertheywalkedintothecity.TheyfoundSudattalyingonhisbed.Aservantpulledtwochairsclosetothebedforthebhikkhus.Knowing thatSudattawas sufferinggreatly inhisbody,VenerableSariputta

advised him to practice contemplating on the Buddha, the Dharma, and theSangha, toease thepain.“LaydiscipleSudatta, letuscontemplate togetherontheBuddha,theEnlightenedOne;ontheDharma,theWayofUnderstandingandLove; and on the Sangha, theNobleCommunitywhich lives in harmony andawareness.”Knowing thatSudattadidnothavemuch longer to live,VenerableSariputta

toldhim,“LaydiscipleSudatta,letuscontemplateasfollows—myeyesarenot

me,myearsarenotme,mynose,my tongue,mybody,andmymindarenotme.”SudattafollowedSariputta’sinstructions.ThenSariputtacontinued,“Nowlet

uscontinuetocontemplate—thatwhichIseeisnotme,thatwhichIhearisnotme,thatwhichIsmell,taste,touch,andthinkarenotme.”Sariputta then showed Sudatta how to contemplate on the six sense

consciousnesses—seeing is not me, hearing is not me, smelling, tasting,touching,andthinkingarenotme.”Sariputtacontinued,“Theelementearth isnotme.Theelementswater, fire,

air, space, and consciousness are notme. I amnot bound or restrained by theelements.Birthanddeathcannot touchme. I smilebecause IhaveneverbeenbornandIwillneverdie.Birthdoesnotgivemeexistence.Deathdoesnottakeexistenceaway.”Suddenly Sudatta began to weep. Startled to see tears roll down the lay

disciple’scheeks,Anandaaskedhim,“Areyouupset,Sudatta,becauseyouareunabletofollowthecontemplation?”Sudatta answered, “Venerable Ananda, I am not upset at all. I am able to

follow the contemplation without difficulty. I weep because I am so deeplymoved.FormorethanthirtyyearsIhavehadthehonorofservingtheBuddhaandthebhikkhus.ButIhaveneverheardamoresublimeandprofoundteachingthanthisteachingtoday.”Ananda said, “Sudatta, the Lord Buddha frequently offers this kind of

teachingtothebhikkhusandbhikkhunis.”“VenerableAnanda,laydisciplesarealsoabletounderstandandpracticesuch

ateaching.PleaseaskLordBuddhatosharethisteachingwiththelaity.”Sudatta died later that day.VenerablesSariputta andAnanda remainedwith

himandcontinuedtorecitesutrasoverhisbody.Anathapindika’sfamilywasamodel for all other families.All themembersofhis family took refuge in theBuddha anddevoted themselves to studying and applying theDharma in theirdaily lives. A few days before his death, Sudatta learned that his youngestdaughter, Sumagadha,was sharing the teachingwith people inAnga.Shehadmarried aman fromAngawhowas a governor and a devout follower of theunclothed ascetics. When he asked her to visit the ascetics with him, shediplomaticallydeclined.Overtime,hersolidunderstandingoftheBuddha’sWaytouchedherhusbandandopenedtheheartsofmanypeopleintheirregion.

ChapterSeventy-Six

TheFruitsofPractice

Justastheretreatseasonwasending,thesanghalearnedthatwarhadbrokenoutbetween Kosala and Magadha. Magadha’s army, led by King AjatasattuVidehyputta himself, had crossed over the Ganga into Kasi, a region underKosala’s jurisdiction. The king and his generals led an enormous battalion ofelephants, horses, carts, artillery, and soldiers. Because it all happened soquickly, King Pasenadi was unable to inform the Buddha of his departure toKasi.HeaskedPrinceJetatoexplainthesituationinhisplace.The Buddha already knew that after King Pasenadi learned howAjatasattu

killedhisownfathertousurpthethrone,KingPasenadishowedhisoppositionby reclaiming a district near Varanasi he had formerly presented to KingBimbisara.FornearlyseventyyearsthisdistricthadbroughtinrevenuesofoverahundredthousandgoldpiecestoMagadha,andKingAjatasattuwasnotabouttogiveitup.Sohecalledhissoldiersintobattle.Venerable Sariputta instructed all the bhikkhus and bhikkhunis to remain in

Savatthi. Itwas too dangerous to travelwith awar raging.He also asked theBuddhatoremaininSavatthiuntilpeacewasrestored.TwomonthslaterthepeopleofSavatthireceivedthedishearteningnewsthat

their army had suffered defeat in Kasi. King Pasenadi and his generals wereforcedtoretreatbacktothecapital.Thesituationwasfraughtwithtension,butthanks to a strong system of defense, Savatthi did not fall, even thoughAjatasattu’s generals attacked day and night. Then, thanks to a brilliant plandevisedbyGeneralBandhula,KingPasenadiwasabletomountamajorcounter-offensive.ThistimeKosalascoredthedecisivevictory.KingAjatasattuandallhis generals were captured alive. More than a thousand soldiers were takenprisoner. Another thousand had either been killed or fled. In addition, Kosalaconfiscated large numbers of elephants, horses, army carts, and supplies ofartillery.The war had raged for more than six months. The people of Savatthi

organized a victory celebration. After dismantling his army, King PasenadivisitedtheBuddhaatJetavana.Hedescribedtheterriblecostofthewarandsaid

that Kosala had acted in self-defense when King Ajatasattu attacked theirborders.HeaddedthathebelievedKingAjatasattuhadbeenwronglyinfluencedbyhisadvisors.“LordBuddha,thekingofMagadhaismyownnephew.Icannotkillhim,nor

doIhaveanydesiretoputhiminprison.Pleasehelpmefindawisecourseofaction.”The Buddha said, “Your majesty, you are surrounded by loyal friends and

aides.Itisnosurprisethatyoucameoutthevictorinthiswar.KingAjatasattuissurroundedbybadelementsandsohehasgoneastray.TheTathagatasuggestsyoutreathimwithalltherespectdueakingofMagadha.Taketime,aswell,toguide him as your own nephew. Strongly impress on him the importance ofsurrounding himselfwith friends and aides of good and loyal character. Thenyou can send him back toMagadhawith proper ceremony. The possibility oflastingpeacedependsonyourskillinhandlingthesematters.”TheBuddhacalledforayoungbhikkhunamedSilavatandintroducedhimto

KingPasenadi.BhikkhuSilavatwasoriginallyaprince,oneofKingBimbisara’ssons,andKingAjatasattu’shalf-brother.Silavatwasawiseandbrightmanwhohad studied the Dharma as a lay disciple under the guidance of VenerableMoggallana from the age of sixteen. After the changes that took place inMagadha,heaskedMoggallanatoallowhimtobeordained,andhewassenttoJetavana in Savatthi to further his studies. Venerable Moggallana knew thatalthoughSilavatharborednodesireforthethrone,itwouldnonethelessbesaferforhimtobeoutofKingAjatasattu’sjealousreach.KingPasenadiaskedtheyoungbhikkhutodescribethesituationinRajagaha.

SilavattoldthekingallhehadseenandheardbeforeheleftMagadha.HealsoinformedthekingthatsomeonehadbeensentfromMagadhatotryandkillhim,buthehadbeenable toeffectachangeofheart in theassassin.Thatmanwasnow an ordained bhikkhu himself living in a center close to the capital.KingPasenadibowedtotheBuddhaandreturnedtohispalace.Shortly afterwards, King Ajatasattu was released and allowed to return to

Magadha.Usinglovetoeasethewoundsofhatred,KingPasenadigavehisowndaughter,PrincessVajira,inmarriagetoAjatasattu.Ajatasattuwasnowhisson-in-lawaswellashisnephew.KingPasenadialsopromisedtoreturnthedistrictnearVaranasiasaweddinggift.KingPasenadihadwholeheartedlyfollowedthespiritoftheBuddha’scounsel.With thewarover, bhikkhus andbhikkhunisonce again took to the road to

spreadtheteaching.KingPasenadiorderedtheconstructionofanewmonastery

ontheoutskirtsofthecapitalandnameditRajakarama.The Buddha remained in Kosala for the following two years, passing the

retreat seasons at Jetavana and the rest of the time teaching throughout theregion.FromtimetotimehereceivednewsfromMagadhafrombhikkhuswhohad come from there. They told him that after the Buddha left Magadha,VenerableDevadattaceasedtoenjoythegoodgracesofKingAjatasattu.Ofthemore than one hundred bhikkhus still withDevadatta at that time, eighty hadreturned to the Buddha’s sangha at Bamboo Forest. Devadatta was more andmoreisolated.HehadrecentlyfallenillandwasunabletoleaveGayasisa.Sincethe end of the war, King Ajatasattu had not paid him even one visit. KingAjatasattudidnotpayanyvisits toBambooForest either.Heonlymaintainedrelationswithleadersofotherreligioussects.Nonetheless,thesanghacontinuedtospreadtheDharmaunimpeded.ThelaityandbhikkhusinMagadhahopedthattheBuddhawouldreturntovisitthem.VulturePeakandBambooForestseemedemptywithouthim.Jivakaawaitedhisreturnaswell.That winter QueenMallika of Kosala died. Deeply grieved, King Pasenadi

cametotheBuddhaforcomfort.Thequeenhadbeenhisclosestfriend,andhelovedherwithallhisheart.ShewasafaithfuldiscipleoftheBuddha,aradiantspiritwhounderstood thedeeper reachesof theDharma.Evenbefore thekingmettheBuddha,thequeenhadsharedherunderstandingoftheWaywithhim.Thekingrecalledhowonenighthehadadisturbingdreamwhichhefearedwasawarningthatmisfortunewouldbefallhim.Placinghisfaithinthebrahmans,heasked themtosacrificeseveralanimals inorder toask thegodsforprotection.Thequeendissuadedhimfromdoingso.Shehadoftenservedasacloseadvisortothekingonpoliticalmatters,helpinghimfindsolutionstoproblemsthatbesetthecountry.Shewasoneof theBuddha’smostdevoted laydisciples.BecauseshelovedtostudytheDharma,shebuiltaDharmadiscussionhallinaparkwithmany beautiful tinduka trees. She often invited the Buddha and his seniordisciplestogiveDharmadiscoursesandleaddiscussionsthere.Shealsoopenedthehalltoleadersofotherreligioussectstouse.Sufferingfromthelossofhiscompanionformorethanfortyyears,theking

cametotheBuddha.AshesatquietlynexttotheBuddha,hefeltpeaceslowlyreturn to his heart. He had been following the Buddha’s suggestion to spendmoretimemeditating.TheBuddharemindedhimoftheirpreviousconversationinwhich they discussed the importance of living according to the teaching inordertocreatehappinessforthosearoundone.TheBuddhaencouragedthekingtoreformthesystemof justiceandeconomics in thecountry.Hesaidcorporal

punishment, torture, imprisonment,andexecutionwerenoteffectivemeansforstopping crime. Crime and violence were the natural result of hunger andpoverty.Thebestwaytoassistthepeopleandprovidefortheirsecuritywastoconcentrate on building a healthy economy. It was essential to provide food,seeds,andfertilizertopoorfarmersuntiltheycouldbecomeself-sufficientandproductive. Loans should be provided to small merchants, retirement fundsshould be set up for those no longer able to work, and the poor should beexempted from taxes. All manner of coercion and oppression against manuallaborers must cease. People should be free to select their own jobs. Ampleopportunities for training should bemade available to help peoplemaster thetrades they chose. The Buddha said that a correct economic policy should bebasedonvoluntaryparticipation.VenerableAnandawas sitting close to theBuddha during this conversation

withtheking.Hewasthusable topreservetheBuddha’s ideasonpoliticsandeconomicsintheKutadantaSutra.Late one afternoon Ananda found the Buddha sitting outside the Visakha

Dharma hall. His back was turned to the sun. Ananda found it curious. TheBuddhawasusuallyfondofwatchingthesunset.HeaskedtheBuddhaaboutit,and the Buddha replied that he was letting the sun warm his back. AnandaapproachedandbegantomassagetheBuddha’sback.Hekneltdowntomassagehislegsaswell.AshemassagedtheBuddha’slegs,heremarked,“Lord,Ihavebeenyour attendant for thepast fifteenyears. I rememberhow firmyour skinwas in the past and how it had such a healthy glow. But now your skin iswrinkled and your leg muscles have grown soft. Why, I can count all yourbones!”TheBuddha laughed. “If you live longenough,yougrowold,Ananda.But

myeyesandearsareassharpasever.Ananda,doyoumissVulturePeakandthegroves atBambooForest?Wouldn’t you like to climbVulturePeak again andwatchthesunset?”“Lord,ifyouwouldliketoreturntoVulturePeak,pleaseletmeaccompany

you.”ThatsummertheBuddhareturnedtoMagadha.Hewalkedleisurely,breaking

thelongtrekintoseveralshorttrips.Hestoppedallalongthewaytovisitsanghacenters.Hetaughtthebhikkhusateachcenteranddeliveredtalkstothelaity.Hepassed through the kingdomsofSakya,Malla,Videha, andVajji, before he atlastcrossedtheGangaintoMagadha.BeforegoingontoRajagaha,hestoppedtovisitthesanghacenterinNalanda.

BambooForestandVulturePeakwereasbeautifulasever.People fromthecapital and neighboring villages came to see the Buddha in droves. Nearly amonthpassedbefore theBuddhawas free to accept Jivaka’s invitation tovisithisMangoGrove.JivakahadbuiltanewDharmahallinthegrovethatwaslargeenoughtoseatonethousandbhikkhus.While they sat outside his hut at theMangoGrove, theBuddha listened to

Jivaka recount events that had taken place in the Buddha’s absence. QueenVidehi, he was pleased to learn, had found inner peace. She devoted time tomeditationandhadbecomeavegetarian.KingAjatasattu,ontheotherhand,wassuffering from extrememental anguish.Hewas haunted by his father’s deathandhismindcouldfindnoease.Hisnerveswereconstantlyonedge,andhewasafraid to sleep at night because of the terrible nightmares he suffered. Manydoctors and high-ranking priests from the sects of Makkhali Gosala, AjitaKosakambali, Pakudha Kaccayana, Nigantha Nataputta, and SanjayaBelatthiputta,hadbeensummonedtotrytocurehim.Eachpriesthopedtoeffectacuresothattheirparticularsectwouldreceivespecialpatronage,butnotoneofthemwasabletohelptheking.One day the king ate dinnerwith hiswife, their sonUdayibhadda, and his

mother, the former queenVidehi. PrinceUdayibhaddawas almost three yearsold.Becausethekingcateredtohisson’severywhim,theprincewasanunrulyand spoiled child.The prince demanded his dog be allowed to sit at the tablewiththem.Thoughsuchathingwasnormallyforbidden,thekinggaveintohisson’s wish. Feeling somewhat embarrassed, he said to his mother, “It isunpleasanthavingadogsittingatthetable,isn’tit,butwhatelsecanIdo?”QueenVidehianswered,“Youloveyoursonandsoyouhaveallowedhimto

bringhisdogtothetable.Thereisnothingunusualaboutthat.Doyourememberhow your own father once swallowed pus from your hand because he lovedyou?”Ajatasattudidnotrecalltheincidentandaskedhismothertotellhimwhathad

happened.Thequeensaid,“Onedayyourfingerbecameredandswollen.Aboilformed

underneathyourfingernail.Itcausedyousomuchpain,youcriedandfrettedalldayandnight.Yourfatherwasunabletosleepoutofconcernforyou.Heliftedyouontohispillowandplacedyourinfectedfingerinhismouth.Hesuckedonitto help relieve the pain. He sucked on your finger throughout four days andnightsuntiltheboilbroke.Hethensuckedoutthepus.Hedidnotdareremoveyourfingerfromhismouthtospitoutthepusforfearyouwouldfeelmorepain.

Andsoheswallowedthepuswhilecontinuingtosuckonyourfinger.Fromthisstory,youcanseehowdeeplyyourfatherlovedyou.Youloveyourownsonandthatiswhyyouhaveallowedhimtobringhisdogtothetable.Icanunderstandthatverywell.”Thekingsuddenlyclutchedhisheadinhistwohandsandranfromtheroom,

leaving hismeal uneaten.After that night, hismental stateworsened.At last,Jivakawas summoned to take a look at theking. Jivaka listened toAjatasatturecountallhiswoesandhownopriestorbrahmanhadbeenable tohelphim.Jivakasatwithout sayingaword.Thekingasked,“Jivaka,whydon’tyousayanything?”Jivaka responded, “There is only thing to tell you. TeacherGautama is the

only person who can help you overcome the agony in your heart. Go to theBuddhaforguidance.”Thekingdid not speak for severalminutes. Finally hemuttered, “But I am

sureTeacherGautamahatesme.”Jivaka disagreed. “Don’t say such a thing. Teacher Gautama does not hate

anyone.Hewasyour father’s teacher andclosest friend.Going tohimwillbelikegoingtoyourownfather.Seehimandyouwillfindinnerpeace.Youwillbeabletorestoreallyouhavetornasunder.MyabilitytohealisnotworthanythingcomparedwiththeBuddha’sabilitytoheal.Heisnotamedicalphysicianbutheisthekingofallphysicians.SomepeoplecallhimtheMedicineKing.”Thekingagreedtothinkaboutit.The Buddha remained at Vulture Peak for several months. He visited the

sanghacentersintheregionandalsoagreedtospendamonthatJivaka’sMangoGrove. Itwas there that Jivaka arranged forKingAjatasattu tomeetwith theBuddha.Onamoonlitnight, theking, seatedonanelephant,proceeded to thegrove accompanied by the royal family, his concubines, palace guards, andQueenVidehi.Whentheyenteredthegrove,allwasstill.Thekingwasseizedwith sudden panic. Jivaka had told him that the Buddha was dwelling in thegrove with a thousand bhikkhus. If that was true, how could it be so quiet?Coulditbeatrick?WasJivakaleadinghimtobeambushed?HeturnedtoJivakaand asked if this was all a plot in order for Jivaka to seek revenge. Jivakalaughedoutloud.HepointedtotheDharmahallfromwhichlightwasstreamingthrougharoundwindow.Jivakasaid,“TheBuddhaandallthebhikkhusareintherethisverymoment.”Thekingclimbeddownfromhiselephantandentered thehall, followedby

hisfamilyandattendants.Jivakapointedtoamansittingonaplatform,hisback

supportedagainstapillar,andsaid,“ThereistheBuddha.”Thekingwasdeeply impressedby theattentivequiet.A thousandbhikkhus

surrounded the Buddha in perfect silence. Not even a robe rustled. KingAjatasattu had only seen theBuddha a few times in his life, as he had neverjoinedhisfatherinattendingtheBuddha’sregularDharmatalks.TheBuddhainvitedthekingandroyalfamilytobeseated.Thekingbowed

andthenspoke,“Lord,IrememberhearingyouspeakatthepalacewhenIwasayoungboy.Tonight,Iwouldliketoaskyouaquestion.Whatkindsoffruitdoesthe spiritual life bear that hundreds, even thousands, abandon their homes topursueit?”TheBuddhaasked theking ifhehadeveraskedanyother teacher thesame

question.Thekingrespondedthathehad,infact,askeddozensofotherteachersincludingVenerableDevadatta,buthehadneverreceivedasatisfactoryanswer.TheBuddhasaid,“Yourmajesty,tonighttheTathagatawilltellyouthefruits

which can be found in this teaching, fruits that can be enjoyed in this verymoment,andfruitswhichcanbereaped in thefuture.Youneednotseek loftyanswers.Simplylookandseethesefruitsasclearlyasamangoheldinyourownhand.“Your majesty, consider this example. A servant caters to all his master’s

whimsandcommands fromsunup to sundown,until onedayhe askshimself,‘Asmymasterand Iarebothhumanbeings,whyshould Iallowmyself tobeabusedbyhim?’The servantdecides to leavehis lifeasa servant toenter thehomeless lifeofabhikkhu.Hepursuesachaste,diligent,andmindful life.Heeatsbutonemealaday,practicessittingandwalkingmeditation,andexpressescalm dignity in all his movements. He becomes a respected, virtuous monk.Knowingthathewasformerlyaservant,ifyoumethim,wouldyoucallouttohim and say, ‘Here, fellow, I want you to serveme from sunup to sundown.Obeyallmycommands.’”The king said, “No,Lord, Iwould not address him in such away. Iwould

respectfullygreethim. Iwouldmake foodofferings tohimandassure thathereceivedthefullprotectionofthelawaffordedtomonks.”TheBuddhasaid,“Yourmajesty,thatisthefirstfruitabhikkhureaps.Heis

liberatedfromracial,social,andcasteprejudice.Hishumandignityisrestored.”Thekingsaid,“Wonderful,Lord!Pleasetellmemore.”The Buddha continued, “Your majesty, dignity is only the first fruit. A

bhikkhuobservestwohundredfiftypreceptswhichenablehimtodwellincalmpeace.Peoplewhodonotobservepreceptsaremoreeasilymisguided.Theymay

commit such crimes as lying, drunkenness, sexual misconduct, stealing, andevenmurder.Theybringcruelpunishmentontheirmindsandbodiesbyactingthisway. Theymay be arrested and put in jail by the police and governmentofficials. A bhikkhu observes the precepts of not killing, not stealing, notengaginginsexualmisconduct,notlying,andnotusingalcohol.Inaddition,heobservesmorethantwohundredotherpreceptswhichassurehimacarefreelifeunknowntothosewhodonotobserveprecepts.Preceptshelppreventonefromfallingintoerror,thusassuringacarefreestate.Thatisanotherfruitofspiritualpracticewhichcanbeenjoyedrightinthepresentmoment.”Thekingsaid,“Wonderful,Lord!Pleasetellmemore.”TheBuddha continued, “Yourmajesty, a bhikkhu owns nomore than three

robes and a begging bowl. He has no fear of losing his possessions or beingrobbed.Heknowshewillnotbeattacked in thenightbypeoplewhowant tostealhiswealth.Heisfreetosleepaloneintheforestbeneathatree,relaxedandwithoutworries.Freedomfromfearisagreathappiness.Thatisanotherfruitofspiritualpracticewhichcanbeenjoyedrightinthepresentmoment.”Thekingtrembledandhesaid,“Wonderful,Lord!Pleasetellmemore.”TheBuddhacontinued,“Yourmajesty,abhikkhulivessimply.Thoughheeats

only one meal a day, his bowl receives offerings from a thousand differenthomes.Hedoesnotchaseafterwealthorfame.Heusesonlywhatheneedsandremainsunattachedtodesires.Livinginsuchcarefreeeaseisagreathappiness.That is another fruit of spiritual practice which can be enjoyed right in thepresentmoment.”Thekingsaid,“Wonderful,Lord!Pleasetellmemore.”The Buddha continued, “Your majesty, if you knew how to practice full

awarenessofbreathingandhowtomeditate,youcouldexperiencethehappinessof one who follows the path. It is the happiness that meditation brings. Abhikkhuobserves thesixsenseorgansandovercomes the fiveobstaclesof themind which are greed, hatred, ignorance, torpor, and doubt. He uses the fullawarenessofbreathingtocreatejoyandhappinessthatnourisheshismindandbodyandhelpshimtomakeprogressonthepathofenlightenment.Thepleasantsensationswhichresultfromgratifyingsensedesiresarenomeasureforthejoyand happiness that meditation brings. The joy and happiness of meditationpermeatesmindandbody,healsallanxiety,sorrow,anddespair,andenablesthepractitioner to experience thewondersof life.Yourmajesty, that is oneof themostimportantfruitsofspiritualpracticeandonewhichcanbeenjoyedrightinthepresentmoment.”

Thekingsaid,“Wonderful,Lord!Pleasetellmemore.”The Buddha continued, “Your majesty, thanks to dwelling diligently in

mindfulness and observing the precepts, the bhikkhu is able to buildconcentration which he can use to illuminate all dharmas. Thanks to hispenetrating illumination, he sees the selfless and impermanent nature of alldharmas.Thankstoseeingtheselflessandimpermanentnatureofalldharmas,heisnolongerentangledbyanydharma.Hecanthuscutthroughtheropesofbondagewhichbindmost people—the ropesof greed, hatred, desire, laziness,doubt, false view of self, extreme views, wrong views, distorted views, andviewsadvocatingunnecessaryprohibitions.Cuttingthroughalltheseropes,thebhikkhuattains liberationand true freedom.Yourmajesty, liberation is agreathappinessandoneofthegreatestfruitsofspiritualpractice.Therearebhikkhussittingheretonightwhohaveattainedthatfruit.Thisfruit,yourmajesty,canbeattainedrighthereinthislife.”Thekingexclaimed,“Wonderful,Lord!Pleasetellmemore.”The Buddha continued, “Your majesty, thanks to illuminating and seeing

deeply into the nature of all dharmas, a bhikkhu knows that all dharmas areneither produced nor destroyed, neither defiled nor immaculate, neitherincreasing nor decreasing, neither one nor many, neither coming nor going.Thanks to this understanding, a bhikkhu does not discriminate.He regards alldharmaswithcompleteequanimity,withoutfearorworry.Heridesthewavesofbirthanddeathinordertosaveallbeings.HeshowsallbeingstheWaysotheytoo can taste liberation, joy, and happiness. Your majesty, being able to helpothersfreethemselvesfromthemazeofdesire,hatred,andignoranceisagreathappiness.Suchhappinessisasublimefruitofspiritualpracticewhichbeginstobe realized in thepresentandextends to the future.Yourmajesty, inallofhiscontacts,abhikkhuremembershisresponsibilitytoguideothersonthepathofvirtue and liberation. Bhikkhus do not engage in partisan politics but theycontributetobuildingpeace,joy,andvirtueinsociety.Thefruitsofhisspiritualpractice are not for the bhikkhu’s sole enjoyment and benefit. They are thepeople’sandcountry’sinheritance.”The king stood up and joined his palms in deepest respect.He said, “Most

sublime Teacher! Lord! By the use of simplewords, you have shownme thelight. You have helpedme see the true value of theDharma. Lord, you haverebuilt thatwhichwas in ruins, revealed thatwhichwasconcealed, shown theway to one who was lost, and brought light into the darkness. Please, Lord,acceptmeasyourdisciple,asyouacceptedmyparentsinthepast.”

ThekingprostratedhimselfbeforetheBuddha.TheBuddhanoddedhisacceptance.HeaskedVenerableSariputtatoteachthe

threerefugestothekingandqueen.Aftertheyrecitedthem,thekingsaid,“Asitislate,pleaseallowustoreturntothepalace.Ihaveanearlymorningaudience.”TheBuddhanoddedagain.The encounter between theBuddha andKingAjatasattu benefited all those

present. The king’s mental torment rapidly improved. That same night hedreamedhesawhisfathersmilingathim,andhefeltthatallthathadbeentornasunderwasnowmadewholeagain.Theking’sheartwastransformed,bringinggreatjoytoallhispeople.Afterthat,thekingvisitedtheBuddhaoftenonhisown.Henolongercame

onanelephantaccompaniedbyroyalguards.Heclimbedthestonestepscarvedinto themountain just as his father,KingBimbisara, haddone sooften in thepast.InhisprivatemeetingswiththeBuddha,KingAjatasattuwasabletorevealhisheartandconfesshispastcrimes.TheBuddhatreatedhimasthoughhewerehisownson.Hecounselledthekingtosurroundhimselfwithmenofvirtue.Attheendoftheretreatseason,JivakaaskedtheBuddhatoallowhimtoenter

the homeless life as a bhikkhu. The Buddha accepted him, and gave him theDharmanameofVimalaKondanna.BhikkhuVimalaKondannawaspermittedtocontinuetostayattheMangoGrove.Therewereabouttwohundredbhikkhusalreadyinresidencethere.ThiswastheplaceatwhichtheBuddhawascaredforfollowingtheaccidentonVulturePeak.Withsomanymaturemangotrees,theMango Grove monastery was a very pleasant place to stay. Bhikkhu VimalaKondannacontinuedtogrowmedicinalherbsforthecommunityofbhikkhus.

ChapterSeventy-Seven

StarsinYourEyes

Whentheretreatseasonended,theBuddhaandAnandatraveledthroughoutMagadha. They stopped in many out-of-the-way places and at every localDharmacenter,sotheBuddhacouldofferteachingtoboththebhikkhusandthelaity.TheBuddhafrequentlypointedoutbeautifulscenerytoVenerableAnanda.TheBuddhaknewthatbecauseAnandadevotedsuchwholeheartedattentiontoattending to theBuddha’sneeds,hesometimes forgot toenjoy thecountrysidearoundthem.Ananda had served as the Buddha’s attendant for nearly twenty years.

Thinkingbackovertheyears,herecalledhowoftentheBuddhapointedtothelandscapeandexclaimedsuch thingsas,“LookhowbeautifulVulturePeak is,Ananda!”or“Ananda,lookhowbeautifultheplainsofSaptapanniare!”AnandafondlyrememberedthedaytheBuddhapointedtogoldenricefieldsborderedbygreen grasses and suggested they use the same pattern to sew the bhikkhus’robes.Ananda saw that theBuddha knew how to truly enjoy beautiful thingswhileneverbecomingcaughtbyeitherthebeautifulorugly.The following rainyseason, theBuddha returned to Jetavana.BecauseKing

Pasenadiwasonajourney,hedidnotseetheBuddhauntiltheretreatwashalf-over.Immediatelyafterhisarrival,hevisitedtheBuddhaandtoldhimthathenolongerlikedtobeconfinedtothepalace.Nowthathewasadvancedinyears,hehaddelegatedmanyofhisroyaltaskstotrustedministerssothathecouldtravelwithasmallparty.Hewantedtoseeandenjoythelandofhisowncountryandthat of neighboring kingdoms. When he visited another country, he neverexpecteda formal reception.Hecameasa simplepilgrim.His tripswerealsooccasions to practice walking meditation. Leaving behind all thoughts andworries, he took leisurely steps while enjoying the countryside. He told theBuddhahowmuchthesetripsrefreshedhisheart.“LordBuddha,Iamseventy-eightyearsold,thesameasyou.Iknowthatyou

also enjoywalking inbeautifulplaces.But I’mafraidmy travelsdonot serveothersinthewayyourtravelsdo.Whereveryougo,youstoptoteachandguidethepeople.Youarelikeashininglightwhereveryougo.”

ThekingconfidedtotheBuddhaasecretpainhecarriedinhisheart.Sevenyears earlier when an attempted coup took place in the capital, he wronglyaccusedthecommander-in-chiefoftheroyalforces,GeneralBandhula,andhadhim executed. A few years later he learned that the general had not beeninvolved.Thekingwasovercomewithregret.Hedidallhecouldtorestorethegeneral’s good name and provided ample assistance to his widow. He alsoappointed thegeneral’snephew,GeneralKarayana, as thenewcommander-in-chiefoftheroyalforces.During the remainder of the retreat season, the king visited Jetavana every

otherday toattendDharma talksanddiscussions,andsometimessimply tositquietly by the Buddha’s side. When the retreat season came to a close, theBuddha began traveling. The king, too, set out on another trip with a smalltravelingparty.The following year, the Buddha spent two weeks in Kuru after the retreat

season.ThenhefollowedtheriverdowntoKosali,Varanasi,andVesalibeforereturningnorth.Onedaywhilestaying inMedalumpa,asmalldistrict inSakya, theBuddha

receivedanunexpectedvisit fromKingPasenadi. It sohappened that thekingwastravelinginthesameregionwithPrinceVedudabhaandGeneralKarayana.Theking learned from some local people that theBuddhawas stayingnot faraway inMedalumpa.As itwasonlyahalfday’s journey fromwhere thekingwas, he instructedGeneralKarayana to drive their carriage there. Therewerethree other carriages in their party. They left their carriages outside the parkwheretheBuddhawasdwelling,andthekingandthegeneralenteredtheparktogether. The king asked a bhikkhu where to find the Buddha’s hut and thebhikkhupointedtoasmallhutbeneathashadytree.The door to the hut was closed. The king walked leisurely to the hut and

beforeknockingclearedhisthroat.Heremovedhisswordandcrownandhandedthemtothegeneral,requestingthegeneraltotakethembacktothecarriageandwaitforhimthere.ThedoortotheBuddha’shutopened.Hewasmosthappytoseethekingandinvitedhiminatonce.VenerablesSariputtaandAnandawerealsothere.Theystoodtogreettheking.TheBuddhaaskedthekingtobeseatedonthechairnexttohisown.Sariputta

andAnandastoodbehindtheBuddha.TotheirsurprisethekingstoodupagainandthenkneltdownandkissedtheBuddha’sfeet.Severaltimeshesaid,“Lord,IamKingPasenadiofthekingdomofKosala.Irespectfullypayyouhomage.”TheBuddhaassisted thekingbackontohischairandasked,“Yourmajesty,

weareold,closefriends.Whydoyoupaymesuchformalrespectstoday?”Thekinganswered,“Lord,Iamold.Thereareanumberof thingsIwishto

saytoyoubeforeitistoolate.”TheBuddharegardedhimkindlyandsaid,“Pleasespeak.”“Lord,Ihavetotalfaithinyou,theEnlightenedOne.Ihavetotalfaithinthe

Dharmaand in theSangha. Ihaveknownmanybrahmansandpractitionersofothersects. Ihavewatchedsomanyof thempractice inanuprightmannerforten, twenty, thirty,orevenfortyyears,onlytofinallyabandontheirpracticetoreturn to a life of indulgence.But among your bhikkhus, I do not see anyoneabandoninghispractice.“Lord, I have seen kings oppose other kings, generals plot against other

generals, brahmans compete with other brahmans, wives berate husbands,childrenaccusetheirparents,brothersarguewithbrothers,andfriendsfightwithfriends.ButIseethebhikkhuslivinginharmony,joy,andmutualrespect.Theylivetogetherlikemilkandwater.NowhereelsehaveIwitnessedsuchharmony.“Lord,whereverIgo,Iseespiritualpractitionerswhosefacesarelinedwith

worry, anxiety, and hardship. But your bhikkhus look refreshed and happy,relaxedandcarefree.Lord,allthesethingsstrengthenmyfaithinyouandyourteaching.“Lord, I am a king from the warrior caste. It is withinmy power to order

anyone’sdeathor tocondemnanyone toprison.Evenso,duringcouncilswithmyministers,Iamofteninterrupted.Butinyoursangha,evenwhenathousandbhikkhusaregathered,thereisneversomuchasamurmurortherustlingofasinglerobetodisturbyourspeaking.Thatismarvelous,Lord.Youdonotneedtowieldaswordorthreatenotherswithpunishmenttobepaidabsoluterespect.Lord,thisstrengthensmyfaithinyouandyourteaching.“Lord, I have watched famous scholars scheme together to come up with

questions thatwill confoundyou.Butwhen theymeetwith you andhear youexpound the Pharma, their mouths fall open and they forget their uselessquestions. They express nothing but admiration for you. Lord, this alsostrengthensmyfaithinyouandyourteaching.“Lord,therearetwohighlyskilledhorsemennamedIsidattaandPuranawho

workinthepalace.Theyreceivetheirwagesfromme,buttherespecttheyholdformeisnothingcompared to therespect theyholdforyou. Ionce took themwithmeononeofmytravels.Wewerecaughtinastormonenightandhadtoseekshelter ina tinypalm-leafhut.Formostof thenight, thehorsemenspokeaboutyourteaching.Whentheyfinallywenttosleep,theysleptwiththeirheads

in the direction ofVulturePeak and their feet pointing tome!Youdon’t givethem anywages, Lord, but they regard you farmore highly than they dome.Thisalsostrengthensmyfaithinyouandyourteaching.“Lord, you came from the samewarrior caste asme.We are both seventy-

eightyearsoldthisyear.Iwantedtotakethisoccasiontoexpressmygratitudefor thedeepfriendshipwehaveshared.Withyourpermission, Iwillnowtakemyleave.”“Please,yourmajesty,”saidtheBuddha,“takegoodcareofyourhealth.”Hewalkedwiththekingtothedoor.WhentheBuddhaturnedbacktoAnanda

andSariputta, he saw them standing silentlywith their palms joined.He said,“Sariputta and Ananda, King Pasenadi has just expressed his innermostsentiments about the threegems.Please share these thingswithothers to helpthemstrengthentheirownfaith.”Thenextmonth,theBuddhareturnedsouthtoVulturePeak.Uponhisarrival

he received two sad announcements.KingPasenadi had died under disturbingcircumstances,andVenerableMoggallanahadbeenmurderedbyhostileasceticsjustoutsideBambooForest.King Pasenadi did not die peacefully in his palace in Savatthi. He died in

Rajagahaincircumstanceshardlybefittingaking.AftervisitingtheBuddhathatday inMedalumpa, the kingwalkedback to his carriage.Hewas surprised tofind only one carriage instead of the four he had left there. His attendantinformedhimthatGeneralKarayanahadforcedtheotherstoreturntoSavatthi.Thegeneralstillheldtheking’scrownandsword.HetoldPrinceVidudabhatoreturnatoncetoSavatthiandclaimthethroneashisown.ThegeneralsaidKingPasenadiwas toooldandweak to reignany longer.Theprincewasunwilling,butwhenGeneralKarayana threatened to usurp the thronehimself, the princefelthehadnochoicebuttoobeythegeneral’swishes.KingPasenadiheaded straight toRajagaha intending toaskhisnephewand

son-in-law, King Ajatasattu, for assistance. The king was too upset to eatanything along the way and only drank a small amount of water.When theyreachedRajagahaitwastoolatetodisturbthepalace.Thekingandhisattendantchecked into a local inn. That night the king fell suddenly ill and died in hisattendant’sarmsbeforehelpcouldbesought.Theattendantsobbedinconsolablyoverhisking’ssorryfate.WhenKingAjatasattulearnedwhathadhappenedinthe morning, he sent for King Pasenadi’s body and ordered a solemn andmajestic funeral be organized.When the funeralwas over, hewanted to sendsoldierstotoppleKingVidudabha,buthewasdiscouragedbyBhikkhuVimala

Kondanna, formerly thephysician Jivaka,who said that asKingPasenadi hadalreadypassedawayandthenewkingwasarightfulheir,therewasnopointinstartingawar.Heedingthiscounsel,KingAjatasattusentanenvoytoSavatthitoexpresshisrecognitionofthenewking.Venerable Moggallana was one of the Buddha’s finest senior disciples,

rankingwithSariputtaandKondanna.Manyseniordiscipleshadalreadypassedaway, including Kondanna, who had been among the Buddha’s first fivedisciples.TheKassapabrothershadalldied,andsohadAbbessMahapajapati.Bhikkhu Rahula had died at the age of fifty-one, shortly after his mother,BhikkhuniYasodharadied.Venerable Moggallana was known for his fearless, upright character. He

alwaysspokethetruthdirectlyandwithoutcompromise.Becauseofthat,hehadearnedthehatredofothersoutsidethesangha.Thedayofhisdeath,hesetout,accompaniedbytwodisciples,quiteearlyinthemorning.Assassinswerehidingjustoutsidethemonastery,waitingforhim.Whenheappeared,theyrushedoutand began to beat him and the other two bhikkhus with large sticks. Thebhikkhuswereoutnumbered andunable to defend themselves from theblows.Moggallana’s twodiscipleswerebeatenand leftby the sideof the road.Theycriedoutforhelpbutitwastoolate.VenerableMoggallanaletforthacrythatshook the forest.When other bhikkhus ran out of themonastery,Moggallanawasdeadandtheassassinshaddisappeared.Venerable Moggallana’s body had already been cremated by the time the

Buddha returned toVulture Peak.An urnwith his ashes had been placed justoutsidetheBuddha’shut.TheBuddhaaskedaboutVenerableSariputtaandwastold that sinceMoggallana’smurder,hehad remained inhishutwith thedoorclosed.SariputtaandMoggallanahadbeenlikebrothers,ascloseasaformandits shadow. The Buddha had not yet stopped to rest after his travels, but heproceededatoncetoSariputta’shuttoconsolehim.As theywalked toSariputta’shut,Anandareflectedonhowsad theBuddha

must feel. How could he avoid feeling heartbroken when two of his closestfriends had just died? The Buddha would console Sariputta, but who wouldconsole the Buddha? As if to answer Ananda’s hidden thoughts, the Buddhastopped, looked at him, and said, “Ananda, everyone commends you forstudying hard and possessing a phenomenal memory, but don’t think that isenough.It is important to lookafter theTathagataand thesangha,but it isnotsufficient.Whatevertimeremainsyou,devoteyourefforts tobreakingthroughbirthanddeath.Learntolookatbirthanddeathasmereillusions,likethestars

oneseesinone’seyesafterrubbingthem.”VenerableAnandabowedhisheadandcontinuedwalkinginsilence.The next day, the Buddha suggested a stupa be built for the Venerable

Moggallana’srelics.

ChapterSeventy-Eight

TwoThousandSaffronRobes

OneafternoonastheBuddhawasdoingwalkingmeditationalongthemountainslope, two bhikkhus arrived carrying Venerable Devadatta on a stretcher.VenerableDevadatta’shealthhadbeenpoor forseveralyears,andnow,on thepoint of death, he wished to see the Buddha. He had only six remainingdisciples,havinglostevenhismostferventsupportersyearsearlier.Hisclosestassociate, Venerable Kokalika, died years before of an unusual skin disease.DuringDevadatta’sfinalyearsatGayasisa,hehadmuchtimealonetoexaminehisactions.WhentheBuddhawasinformedthatVenerableDevadattawishedtoseehim,

hereturnedtohishutatonceinordertoreceivehim.VenerableDevadattawastooweak to sit up.He had barely enough strength to speak.He looked at theBuddha and with great pain, joined his palms and spoke the words, “I takerefuge in the Buddha.” The Buddha gently placed his hand on Devadatta’sforehead.ThateveningVenerableDevadattadied.ItwasSummerandtheskieswereclearandblue.TheBuddhawaspreparing

todepartona journey,whenamessengerfromKingAjatasattuarrived.ItwasVassakara,theking’sministerofforeignaffairs.Hehadbeenaskedbythekingto inform theBuddha about the king’s intentions to send his army to conquerVajji,acountrywhichlaynorthoftheGanga.Beforecarryingouthisattack,thekingwantedtoaskwhattheBuddhathoughtofhisplans.VenerableAnandawasalsopresent,standingbehindtheBuddhaandfanning

him. TheBuddha turned toAnanda and asked, “VenerableAnanda, have youheardwhetherornot thepeopleofVajji still regularlygather together in largenumberstodiscusspolitics?”Anandaanswered,“Lord,IhaveheardthatthepeopleofVajjioftenassemble

inlargenumberstodiscussthepoliticalsituation.”“ThenVajjistillprospers,Ananda.Andtellme,doyouknowwhetherornot

theystilldisplayaspiritofcooperationandunityduringtheirmeetings?”“Lord,Ihaveheardtheyenjoygreatcooperationandunity.”“Wellthen,Vajjistillprospers.Ananda,dothepeopleofVajjistillrespectand

followthelawsthathavebeenenactedintheircountry?”“Lord,Ihaveheardthattheyrespectandfollowalltheirlaws.”“ThenitiscertainVajjistillprospers.Ananda,dothepeopleofVajjirespect

andlistentoworthyleaders?”“Lord, I have heard that the people of Vajji respect and listen to worthy

leaders.”“Then it is certain their country still prospers. Ananda, have you heard

whetherornotthereisrapeandotherviolentcrimeinVajji?”“Lord,thereisalmostnorapeorotherviolentcrimeintheircountry.”“ThenVajjicontinuestoprosper.Ananda,haveyouheardwhetherornotthe

peopleofVajjistillprotectandmaintaintheshrinesoftheirancestors?”“Lord,itissaidthattheyprotectandmaintaintheshrinesoftheirancestors.”“ThenVajjistillprospers.HaveyouheardwhetherornotthepeopleofVajji

respect,makeofferings to,andstudywithspiritual teacherswhohaveattainedtheWay?”“Lord, they continue to respect,make offerings to, and studywith spiritual

teacherswhohaveattainedtheWay.”“Ananda,itisthencertainthatVajjistillprospers.Ananda,sometimeagothe

Tathagata had the opportunity to speak with Vajji’s leaders about the sevenpracticeswhichmakeacountryprosper.TheyarecalledtheSevenPracticesofNo-Regression.Theyinclude:gatheringtogetherfordiscussion,cooperationandunity, respecting lawsthathavebeenenacted, respectingandfollowingworthyleaders, refraining from rape and other violent crimes, protecting the ancestralshrines, and respecting teacherswho have attained theWay.As the people ofVajjicontinuetoobservethesesevenpractices,itiscertainthattheircountrystillprospers. Because of that, the Tathagata believes it would be impossible forMagadhatodefeatVajji.”MinisterVassakaraspoke,“Lord,ifthepeopleofVajjiobservedonlyoneof

those seven practices, their countrywould prosper. Lord, I do not thinkKingAjatasattu canwin awarwithVajjiwith power andweapons alone.He couldonly succeed if he sowed seeds of discord amongVajji’s leaders. Thank you,Lord,foryourcounsel.Iwillreturnnowtomyduties.”AfterVassakaradeparted,theBuddhaturnedtoAnandaandsaid,“Vassakara

knowshow to scheme.TheTathagata fears that in the future,KingAjatasattuwillindeedsendhisarmytofightVajji.”Thatafternoon,theBuddhaaskedVenerableAnandatoinviteallthebhikkhus

andbhikkhuniscurrentlyinRajagahatoassembleatVulturePeak.When,after

seven days, they were all gathered, they numbered two thousand. It was asplendidsighttoseesomanysaffronrobesagainstthemountain.TheBuddhawalkedslowlyfromhishutdowntotheDharmaplatformwhere

themonksandnunsweregathered.Hesteppedupontotheplatform,lookedoutoverthecommunity,smiledandsaid,“BhikkhusandBhikkhunis,theTathagatawill teach you the Seven Methods to prevent the teaching and sangha fromfallingintodecline.Listen!“First,meet frequently in groups to study and discuss theDharma. Second,

alwaysgatheranddisperseinaspiritofcooperationandunity.Third,respectandfollow the precepts which have been enacted. Fourth, respect and follow theguidanceofeldersinthesanghawhopossessvirtueandexperience.Fifth,liveapureandsimple life,unswayedbydesireandgreed.Sixth,cherishacalmandpeaceful life.Seventh,dwell inmindfulness inorder to realizepeace, joy, andliberation,andtobecomearefugeandsupporttofriendsalongthepath.“BhikkhusandBhikkhunis, ifyoulivebythesesevenpractices, theDharma

willflourishandthesanghacannotfallintodecline.Nothingoutsidewillbeableto disturb the sangha. Only division and discord from within can cause thesangha to break. Bhikkhus and Bhikkhunis, when a lion king dies in themountainforest,noanimalsdareeatitsflesh.Onlythewormsinitsownbodydevour it fromwithin. Protect theDharma by living according to these sevenpractices.Neverbecomeaswormswhichdevouralion’scorpsefromwithin.”TheBuddha also counselled themonks and nuns to avoidwasting precious

time by engaging in idle conversation, oversleeping, pursuing fame andrecognition,chasingafterdesires,spendingtimewithpeopleofpoorcharacter,and being satisfied with only a shallow understanding of the teaching. Hereminded themof the SevenFactors ofAwakening as the path every bhikkhuandbhikkhunishouldtravel—mindful—ness,investigatingdharmas,energy,joy,ease, concentration, and letting go. He also repeated the teachings onimpermanence, emptiness of self, non-attachment, liberation, and overcomingdesireandgreed.The two thousandmonks and nuns remained onVulture Peak for ten days.

Theysleptbeneathtrees,incavesandhuts,orbymountainstreams.TheBuddhagavethemaDharmatalkeveryday.Onthetenthandfinalday,theBuddhatoldthemtheycouldreturntotheirowncenters.Afterthebhikkhusandbhikkhunisdeparted,theBuddhaturnedtoVenerable

Anandaandsaid,“WewillvisitBambooForesttomorrow.”After visiting Bamboo Forest, the Buddha and Ananda left Rajagaha and

headed towardsAmbalatthika, the refreshing park set aside long ago byKingBimbisara for followers of theWay. The bhikkhus often rested there on theirway toNalanda.VenerableSariputtahadoncedwelled therewithRahula.TheBuddha visited and instructed the bhikkhus living in Ambalatthika. He spokeaboutPrecepts,Concentration,andUnderstanding.The Buddha proceeded to Nalanda accompanied by a hundred bhikkhus.

VenerablesAnanda,Sariputta, andAnuruddhawalkedclosebyhis side.WhentheyreachedNalanda,theBuddharestedinPavarika’smangogrove.The nextmorning, Venerable Sariputta sat for a long quiet moment by the

Buddha’s side. Finally, he said, “Lord, I am sure that in the past, present, orfuture, there is no spiritual teacher whose wisdom and attainment surpassesyours.”TheBuddha said, “Sariputta, thosewords are as bold as a lion’s roar.Have

youmet all the spiritual teachers in thepast, present, and future thatyoudaremakesuchastatement?”“Lord,Ihavenotmetallthemastersofthethreerealms,butthereisonething

Iknow for certain. I have lived closebyyou formore than forty-fiveyears. IhaveheardyourteachingandIhaveobservedthewayyoulive.Iknowthatyoudwellconstantlyinawareness.Youareaperfectmasterofyoursixsenses.Younevershowanysignofthefiveobstaclesofgreedanddesire,angerandhatred,forgetfulness,agitation,doubt,orsuspicion.While theremaybemasters in thepast,present,andfuturewhoattaintothesamewisdomandawakening,Idonotthinkanyonecouldsurpassyourunderstanding.”In Nalanda, the Buddha taught the bhikkhus more concerning Precepts,

Concentration,andUnderstanding.HethenreturnedtoPataligamawherehewaswelcomed by crowds of bhikkhus and lay disciples.Hewas offered food andwater,afterwhichhedeliveredaDharmatalk.The next morning, Venerable Sariputta received news that his mother was

veryill.Shewasmorethanonehundredyearsold.Herequestedpermissiontogovisit her.TheBuddha sawVenerableSariputtaoff.Sariputtabowed tohimthreetimesandthendepartedforNalawiththenoviceCunda.AstheBuddhaandbhikkhuspassedthroughthecitygatesofPataligama,they

weremetbytwoofficialsfromMagadha,SunidhaandVassakara.TheyhadbeenassignedbyKingAjatasattutotransformPataligamaintoamajorcity.Theytoldthe Buddha, “We plan to rename the city gate you have just passed through‘GautamaGate.’Allowustoaccompanyyoutotheferrylanding.Wewillnameit‘GautamaFerryLanding.’”

TheGangawassoswollenfromrecentrainsthatthecrowscouldstandonthehighupperbanksanddiptheirbeaksinthewaterforadrink.FiveraftscarriedtheBuddha andhis bhikkhus across the river.VenerableAnanda stoodby theBuddha’s side.They lookedoutover thewater towardsVesalion theoppositeshore.Anandarememberedthetimetwenty-fiveyearsearlierwhentheBuddhahad

beengreetedbyvast throngsofpeopleon that shore.At that time,Vesaliwasalmost destroyed by a plague.Young and old alike died in droves.TherewasnothingeventhebestphysiciansinVesalicoulddo.Altarsweresetup,butevenceaselessprayersdidnothingtoalterthesituation.Finallythepeople’sthoughtsturned towards the Buddha. Governor Tomara traveled to Rajagaha andbeseeched the Buddha to come to Vesali in hopes that his virtuous presencewould turn the tragic tide. TheBuddha agreed to go.KingBimbisara and hisqueen,palaceofficials,andthecitizensofRajagahasawtheBuddhaoff.When the Buddha reached Vesali by boat, he found the shore crowded withaltars,flags,andflowerstowelcomehim.

When theBuddha reachedVesalibyboat,he found the shorecrowdedwithaltars, flags, and flowers to welcome him as though he were a savior. Thepeople’s cheers shook the air.VenerableVimalaKondanna, the former Jivaka,and several senior disciples accompanied the Buddha. No sooner did theBuddha’sfoottouchtheshorethanthundershookthesky,anditbegantorain.Itwasthefirstrainafteralongdrought,anditbroughtcoolreliefandnewhope.The Buddha and his bhikkhus were led to a park in the center of Kotigama.TheretheBuddhaspokeabouttheThreeTreasures.Afewdayslater,theBuddhaandhisbhikkhuswereinvitedtoVesali.TheydwelledatKutagaraMonasteryinMahavana during their stay. Thanks to the Buddha’s merit and Vimala

Kondanna’s skills, the spread of the plague was slowed until, at last, itdisappeared.TheBuddharemainedinVesaliforsixmonths.Ananda’s thoughts returned to the present as they reached the shore. The

BuddhawalkedtoKotigama,wherehewasmetbyalargenumberofmonks.Hespoke about the Four Establishments of Mindfulness, and about Precepts,Concentration,andUnderstanding.AfterspendingseveraldaysinKotigama,theBuddha headed forNadika. There he and his bhikkhus slept in a brick housecalledGinjakavasatha.InNadika,theBuddhathoughtaboutthemanydiscipleswhohadpassedaway

inthatsameregion.HethoughtofhissisterBhikkhuniSundariNanda,BhikkhusSalhaandNadika,laydiscipleSujatawhohadsolongagoofferedhimmilk,andlay disciples Kakudha, Bhadda, and Subhadda. At least fifty bhikkhus in theregion had attained to the fruits of StreamEnterer,OnceReturner, andNeverReturner. Bhikkhuni Nanda had attained the fruit of Returning Once More.BhikkhusSalhaandNadikahadattainedArhatship.The Buddha taught his disciples that whoever has faith in the Buddha,

Dharma,andSanghaneedonlylookintohisorherownhearttoknowwhetherheorshehadenteredthestreamofliberation.Therewasnoneedtoaskanyoneelse. In Nadika, the Buddha taught the bhikkhus concerning Precepts,Concentration, and Understanding. He walked to Vesali where he rested inAmbapali’sMangoGrove.Therehespokeoncontemplatingthebody,feelings,mind,andobjectsofmind.WhenAmbapaliheardthattheBuddhawasdwellingintheMangoGrove,she

cameatoncetovisithim.Sheinvitedhimandthebhikkhusforamealoffering.Afterthemeal,sheaskedtobeordainedasabhikkhuni,andshewasacceptedintothesanghaofnuns.The Buddha spokemore about Precepts, Concentration, and Understanding

duringhis stay inVesali.Afterwards,hevisitedBeluvagamakavillage.As therainyseasonwasalreadyunderway,hedecidedtospenditthere.Itwastheforty-fifthretreatseasonsincetheBuddhaattainedAwakening.HeaskedmonksandnunsintheregiontostayatDharmacentersinVesaliorinthehomesoffriendsandrelativesforthedurationoftheretreat.Halfwayintotheretreatseason,theBuddhafellgravelyill.Thoughhewasin

extremepain,hedidnotutteranysound.Lyingdown,hecontinuedtomindfullyfollowhisbreath.Atfirst,hisdisciplesfearedhewouldnotsurvivehisillness,buttotheirjoy,heslowlyregainedhisstrength.Aftermanydays,hewasabletositonachairoutsidehishut.

ChapterSeventy-Nine

SandalwoodTreeMushrooms

VenerableAnanda sat down next to theBuddha and spoke in a soft voice, “Ineversawyousosickinalltheyearswehavebeentogether.Ifeltparalyzed.Icouldn’tthinkclearlyorcarryoutmyduties.Theothersdidnotthinkyouwouldpullthrough,butIsaidtomyself,theLordBuddhahasnotyetgivenushislasttestament. Surely he cannot enter nirvana yet. That thought keptme from thebrinkofdespair.”TheBuddha said, “Ananda,what else can you and the sangha expect from

me?IhavetaughttheDharmafullyanddeeply.DoyouthinkIhaveconcealedanything from the bhikkhus? Ananda, the teaching is the true refuge. Everypersonmustmaketheteachinghisownrefuge.Liveaccordingtotheteaching.Everypersonshouldbealampuntohimself.Ananda,theBuddha,Dharma,andSanghaarepresentineveryone.Thecapacityforenlightenmentis theBuddha,theteachingistheDharma,thecommunityofsupportistheSangha.Noonecantake away the Buddha, Dharma, and Sangha within you. Though heaven andearthmaycrumble,theThreeGemswillremainintactwithineveryperson.Theyarethetruerefuge.Whenabhikkhudwellsinmindfulnessandcontemplateshisbody,feelings,mind,andobjectsofmind,heislikeanislanduntohimself.Hepossessesthetruestrefugeofall.Noperson,notevenagreatMaster,caneverbea more stable refuge than your own island of mindfulness, the Three Gemswithinyou.”Bytheendoftheretreat,theBuddha’shealthwasgreatlyrestored.Onemorning, noviceCundawhowasVenerableSariputta’s attendant, came

seekingAnanda.He informedAnanda thatSariputtahad justdied inNala.HehandedAnandaVenerableSariputta’srobe,beggingbowl,andurnofashes.Hethencoveredhis face andburst into tears.VenerableAnandawept too.CundaexplainedthatafterSariputtareturnedtoNala,hecaredforhismotheruntilherdeath. After her cremation ceremony, he assembled his relatives and all thevillagers,andgave thema teachingconcerning theDharma.Hegave themthethreerefugesandshowedthemhowtofollowthepractice.Hethensatinalotusposition and passed into nirvana. Shortly before this, he told Cunda that he

wantedhis robe, bowl, and ashes carriedback to theBuddha.He alsowantedCunda to ask the Buddha to allow Cunda to remain by the Buddha’s side.VenerableSariputtatoldCundathathewishedtopassawaybeforetheBuddhadid.Venerable Ananda wiped away his tears and went with Cunda to find the

Buddha.TheBuddhagazedquietlyat therobe,bowl,andashesofhisgreatestdisciple.Hedidnotsayanything.ThenhelookedupandgentlypattedCunda’shead.Venerable Ananda said, “Lord Buddha, when I heard that our brother

Sariputtawasdead,Ifeltparalyzed.Myeyesandmindgrewhazy.Iamdeeplygrieved.”TheBuddhalookedatAnandaandsaid,“Ananda,didyourbrothertakeaway

yourprecepts,concentration,understanding,andliberationwhenhedied?”Anandaquietlyanswered,“Thatisnotthereasonformysadness,Lord.When

brother Sariputta was alive, he lived the teaching with his whole being. Hetaught, guided, and encouraged the rest of us. With brothers Sariputta andMoggallanagone,thesanghafeelsempty.Howcouldwenotfeelsad?”The Buddha said, “Ananda, so many times I have reminded you that with

birththereisdeath.Thatwhichcomestogethermustseparate.Alldharmasareimpermanent.Weshouldnotbecomeattachedtothem.Youmusttranscendtheworldofbirthanddeath,arisinganddissolving.Ananda,Sariputtawasagreatbranch that fulfilled his duty in helping nourish the tree. That branch is stillpresentinthetree.Thetreeisthecommunityofbhikkhuspracticingtheteachingofenlightenment.Ifyoubutopenyoureyesandlook,youwillseeSariputtainyourself, in the Tathagata, in the community of bhikkhus, in all the peopleSariputta taught, in novice Cunda, and along every path Sariputta traveled tospread the teaching. Open your eyes, Ananda, and you will see Sariputtaeverywhere. Don’t think Sariputta is no longer with us. He is here and willalwaysbe.“Ananda, Sariputta was a bodhisattva, an enlightened person who used his

Understanding and Love to guide other beings to the shore of enlightenment.Among thebhikkhus,Sariputtaearnedpraise forhisgreatwisdom.Hewillberemembered by future generations as a bodhisattva of great understanding.Ananda,among thebhikkhus, therearemanybodhisattvaswho, likeSariputta,have taken theGreatVow.BhikkhuPunna,BhikkhuniYasodhara, lay discipleSudatta are bodhisattvas of great compassion who lived the vow to help allbeings,neverafraidofsufferingorhardship.BhikkhuniYasodharaanddisciple

Sudattahavepassedaway,butVenerablePunnacontinuestoworkcourageouslyand energetically to serve all beings. The Tathagata thinks of VenerableMoggallanaandknowshewasabodhisattvaofgreatcourageandenergy.Fewcancomparewithhim.VenerableMahakassapawithhissimple,humblelife,isabodhisattva of simple living. Venerable Anuruddha is a bodhisattva of greateffortanddiligence.“Ananda, if future generations continue to study and practice the path of

liberation, bodhisattvaswill continue to appear in thisworld.Ananda, faith intheBuddha,Dharma,andSanghaisfaithinthefutureofthecommunity.InthefuturetherewillbeotherbodhisattvasasgreatasSariputta,Moggallana,Punna,Anuruddha,Yasodhara,andAnathapindika.Ananda,donotgrieveoverbrotherSariputta’sdeath.”ThatnoonalongthebanksoftheGanga,nearUkkhacelahamlet,theBuddha

serenely announced Venerable Sariputta’s death. He urged the bhikkhus todevotealltheireffortstobecomemorelikeSariputta,whotooktheGreatVowtohelpallotherbeings.Hesaid,“Bhikkhus,youshouldtakerefugeinyourselfandbe an island unto yourself.Do not rely on anything else, and youwill not bedrowned by the waves of sorrow and despair. You should take refuge in theDharmaandtaketheDharmaastheisland.”Onemorning,theBuddhaandAnandaenteredVesalitobeg.Theytooktheir

food and ate it in a nearby forest. After that, the Buddha said, “Ananda, weshouldreturntoCapalatempletorestthisafternoon.”AlongthewaytoCapalatemple,theBuddhastoppedseveraltimestoadmire

the landscape. He said, “Ananda, Vesali is so beautiful. Udena temple is solovely. All the temples such as Gotamaka, Sattanbaka, and Bahuputta arebeautiful.ThetempleinCapalawherewewillsoonrestisalsoaverypleasantplace.”AftermakingaplacefortheBuddhatorest,VenerableAnandawentoutside

to practice walking meditation. While he was walking, the earth suddenlyquaked beneath his feet. He felt both his mind and body shaken. He quicklyreturned to the temple and found theBuddha sitting there peacefully.Anandatoldhimofthetremorhehadjustfelt.The Buddha said, “Ananda, the Tathagata has made his decision. In three

months,Iwillpassaway.”VenerableAnanda felthisarmsand legsgonumb.Hiseyesblurredandhis

headspun.Hekneltbefore theBuddhaandbeggedhim,“Please,Lord,donotdiesosoon.Pleasehavepityonallyourdisciples.”

The Buddha did not answer. Ananda repeated his words three times. TheBuddha then said, “Ananda, ifyouhave faith in theTathagata,youwillknowthat my decisions are timely. I have said I will pass away in three months.Ananda,inviteallthebhikkhusinthisregiontogatheratKutagaraDharmahallinGreatForest.”Seven days later, one thousand five hundred bhikkhus and bhikkhunis

gatheredinKutagaraDharmahall.TheBuddhasatontheDharmaplatform.Helooked out over the community and said, “Bhikkhus andBhikkhunis!All thatthe Tathagata has transmitted to you, you must carefully and skillfully study,observe, practice, and verify for yourselves in order to transmit it to futuregenerations.LivingandpracticingtheWayshouldcontinuetoassurethepeace,joy,andhappinessofallbeings.“Bhikkhus and Bhikkhunis, the essence of the Tathagata’s teaching can be

found in the Four Establishments ofMindfulness, the Four Right Efforts, theFourBasesofSpiritualStrength,theFiveFaculties,theFivePowers,theSevenFactorsofAwakening,andtheNobleEightfoldPath.Study,practice,realize,andtransmittheseteachings.“BhikkhusandBhikkhunis,alldharmasareimpermanent.Theyarebornand

die, they arise and dissolve. Make great efforts to attain liberation. In threemonths,theTathagatawillpassaway.”One thousand five hundredmonks and nuns silently listened to theBuddha

and absorbed his direct teaching. They understood this would be their lastchance to see and hear the Buddha give a Dharma talk. Knowing that theBuddhawouldpassawaysoon,everyonefeltanguish.Thenextmorning,theBuddhawentintoVesalitobeg,andthenheateinthe

forest.Afterwards,heandseveralbhikkhusdepartedfromVesali.Lookingbackat the city with the eyes of an elephant queen, the Buddha said to VenerableAnanda,“Ananda,Vesaliissobeautiful.ThisisthelasttimetheTathagatawilllookuponit.”TheBuddhathenturnedaround.Lookingstraightahead,hesaid,“LetusheadtowardsBhandagama.”That afternoon, the Buddha offered Dharma teaching to three hundred

bhikkhus in Bhandagama about Precepts, Concentration, Understanding, andLiberation. After several days of rest there, the Buddha proceeded on toMatthigama, Ambagama, and Jambugama. He instructed the bhikkhus in allthese places. They next traveled to Bhoganagara where the Buddha rested inAnandatemple.Manybhikkhusin theregioncametoreceivehis teaching.Hetoldthebhikkhushownecessaryitwastoverifytheteachingforthemselves.

“Whenever someone speaks about the teaching, even if he claims that itcomesdirectlyfromrecognizedauthorities,donotbehastytoaccepthiswordsas theTathagata’s authentic teaching.Comparewhat he says to the sutras andprecepts.Ifitcontradictsthesutrasandprecepts,discardwhathesays.Butifhiswords are in accordwith the sutras and precepts, accept and practicewhat hesays.”The Buddha went on to Pava, where he rested in the mango grove that

belongedtoalaydisciplenamedCunda,ablacksmith’sson.CundainvitedtheBuddhaandthenearlythreehundredbhikkhustravelingwithhimtotakeamealin his home. Cunda’s wife and friends served all the bhikkhus, while Cundapersonally served theBuddha a special dishhehadprepared. Itwas a dishofmushroomspickedfromasandalwoodtreeandwascalledsukaramaddava.When he had finished eating, theBuddha toldCunda, “DearCunda, please

burywhatever remainsof themushroomsanddonot allowanyoneelse toeatthem.”Wheneveryonewasfinishedeating,theBuddhagaveaDharmatalk.Thenhe

andthebhikkhusrestedinthemangogrove.Thatnight,theBuddhawasseizedwithviolentstomachcramps.Hewasunabletosleepallnight.Inthemorning,hetooktotheroadwiththebhikkhus,andheadedtowardsKusinara.Allalongthe way, his stomach cramps worsened until he was forced to stop and restbeneathatree.VenerableAnandafoldedtheBuddha’sextrasanghatiandplacedit beneath the tree for theBuddha to rest upon.TheBuddha askedAnanda tofetchsomewaterforhimtoeasehisthirst.Ananda said, “Lord, the stream here is filled with muddy water because a

caravanofcattlecartsrecentlypassedby.PleasewaituntilwereachKakuttha.Thewater therewill be clear and sweet. Iwill fetch youwater there for bothwashinganddrinking.”But theBuddha said, “Ananda, I am too thirsty. Please getme somewater

here.”Anandadidashewas told.Tohissurprise,whenhescoopedup themuddy

waterintoajug,itturnedperfectlyclear.Afterhedrankthewater,theBuddhalay down to rest. Venerables Anuruddha and Ananda sat close by. The otherbhikkhussatinacirclearoundtheBuddha.At that verymoment, aman fromKusinara happened towalk by.Whenhe

sawtheBuddhaandthebhikkhus,heboweddownlow.HeintroducedhimselfasPukkusa,amemberoftheMallaclan.HehadoncebeenadiscipleofMasterAlaraKalama,thesameteachertheyoungSiddharthahadstudiedwith.Pukkusa

hadheardagreatdealabouttheBuddha.HebowedagainandthenofferedtheBuddha twonew robes.TheBuddha accepted one and then askedPukkusa tooffer the other robe toVenerableAnanda. Pukkusa asked to be accepted as adisciple. TheBuddha spoke to him of the teaching and gave him the refuges.Overjoyed,PukkusathankedtheBuddhaandthentookhisleave.TheBuddha’s robewas travel-wornandstained,andsoAnandahelpedhim

change into the new robe. Then the Buddha stood up and, together with thebhikkhus,continuedtowalktowardKusinara.WhentheyreachedthebanksoftheKakutthaRiver, theBuddhabathedanddrankmorewater.Thenheheadedforanearbymangogrove.HeaskedBhikkhuCundakatofoldhisextrarobeandplaceitonthegroundforhimtolieupon.TheBuddhacalledVenerableAnandaandsaid,“Ananda,themealweateat

lay disciple Cunda’s home was the Tathagata’s last meal. People may accuseCundaofservingmeanunworthymeal,soIwantyoutotellhimthat thetwomealsItreasurethemostinmylifeweretheoneIatejustbeforeattainingtheWayandmylastmealbeforepassingintoNirvana.Heshouldfeelnothingbuthappinessforhavingservedmeoneofthosemeals.”ToAnanda’ssurprise,whenhescoopedupthemuddywaterintoajug,itturnedperfectlyclear.

After resting a short while, the Buddha stood up and said, “Ananda, let uscrosstheHirannavatiRiverandentertheforestofsaltreeswhichbelongstotheMallapeople.Thatforest,attheentrancetoKusinara,ismostbeautiful.”

ChapterEighty

BeDiligent!

Itwasduskbythe timetheBuddhaandthebhikkhusreachedtheforestofsaltrees.TheBuddha askedAnanda to prepare a place between two sal trees forhim to lie down. The Buddha lay on his side, his head facing north. All thebhikkhussataroundhim.Theyknew that theBuddhawouldpass intonirvanathatsamenight.The Buddha looked up at the trees and said, “Ananda, look! It is not yet

spring, but the sal trees are coveredwith redblossoms.Doyou see thepetalsfallingontheTathagata’srobesandtherobesofallthebhikkhus?Thisforestistrulybeautiful.Doyouseethewesternhorizonallaglowfromthesettingsun?Doyouhearthegentlebreezerustlinginthesalbranches?TheTathagatafindsallthesethingslovelyandtouching.Bhikkhus,ifyouwanttopleaseme,ifyouwant to express your respect and gratitude to the Tathagata, there is only oneway,andthatisbylivingtheteaching.”TheeveningwaswarmandVenerableUpavanastoodovertheBuddhatofan

him, but the Buddha asked him not to. Perhaps the Buddha did not want hissplendidviewofthesettingsunobstructed.TheBuddhaaskedVenerableAnuruddha,“IdonotseeAnanda,whereishe?”Anotherbhikkhuspokeup,“IsawbrotherAnandastandingbehindsometrees

weeping.Hewassayingtohimself,‘Ihavenotyetattainedmyspiritualgoalandnow my teacher is dying. Who has ever cared more deeply for me than myteacher?’”The Buddha asked the bhikkhu to summon Ananda. The Buddha tried to

comfortAnanda.He said, “Don’t be so sad,Ananda.TheTathagata has oftenremindedyouthatalldharmasareimpermanent.Withbirth,thereisdeath;witharising, there isdissolving;withcoming together, there isseparation.Howcantherebebirthwithoutdeath?Howcantherebearisingwithoutdissolving?Howcan there be coming togetherwithout separation?Ananda, you have cared forme with all your heart for many years. You have devoted all your efforts tohelpingmeandIammostgratefultoyou.Yourmeritisgreat,Ananda,butyoucangoevenfarther.Ifyoumakejustalittlemoreeffort,youcanovercomebirth

anddeath.Youcanattainfreedomandtranscendeverysorrow.Iknowyoucandothat,andthatiswhatwouldmakemethemosthappy.”Turningtotheotherbhikkhus,theBuddhasaid,“Noonehasbeenasgoodan

attendantasAnanda.Otherattendantsinthepastsometimesdroppedmyrobeorbowltotheground,butneverAnanda.Hehastakencareofallmyneedsfromthe tiniest detail to the largest tasks.Ananda always knewwhen andwhere abhikkhu,bhikkhuni, laydisciple,king,official,orpractitioner fromadifferentreligioussect, shouldmeetwithme.Hearrangedallmeetingsmosteffectivelyandintelligently.TheTathagatabelievesthatnoenlightenedmasterinthepastorfuturecouldhaveanattendantmoretalentedanddevotedthanAnanda.”Venerable Anandawiped his tears and said, “Lord, please don’t pass away

here.Kusinaraisjustasmall townofmuddwellings.Therearesomanymoreworthyplaces likeSampa,Rajagaha,Savatthi, Sakkata,Kosambi, orVaranasi.PleaseLord, select suchaplace topassawayso thatmorepeoplewillhaveachancetoseeyourfaceonelasttime.”The Buddha replied, “Ananda, Kusinara is also important, even if it is no

morethanasmalltownofmuddwellings.TheTathagatafindsthisforestmostagreeable.Ananda,doyouseethesalflowersfallingaboutme?”TheBuddha askedAnanda to go intoKusinara and announce to theMallas

that theBuddhawouldpass intonirvanainthegroveofsal treesat thenight’slastwatch.WhentheMallapeopleheardthisnews,theyhastilymadetheirwayto the forest.An ascetic namedSubhaddawas among them.While the peopletookturnsbowingtotheBuddha,SubhaddaaskedVenerableAnandaifhecouldhaveanaudiencewiththeBuddha.Anandarefused,sayingtheBuddhawastootired to receiveanyone.But theBuddhaoverheard theirconversationandsaid,“Ananda,letasceticSubhaddaspeakwithme.TheTathagatawillreceivehim.”Ascetic Subhadda knelt before the Buddha. He had long felt drawn to the

Buddha’steachingbuthadnevermethimbefore.Hebowedandsaid,“Lord,Ihave heard about spiritual leaders such as Purana Kassapa, Makhali Gosala,AjitaKesakambalin, PakudhaKaccayana, SanjayaBelatthiputta, andNiganthaNathaputta. Iwould like toask if, according toyou, anyof themattained trueenlightenment.”The Buddha answered, “Subhadda, whether or not they attained

enlightenmentisnotanecessarythingtodiscussnow.Subhadda,theTathagatawillshowyouthepathbywhichyouyourselfcanattainenlightenment.”TheBuddhaspoketoSubhaddaabouttheNobleEightfoldPath.Heconcluded

bysaying,“Subhadda,wherevertheNobleEightfoldPathistrulypracticed,you

willfindpeoplewhohaveattainedenlightenment.Subhadda,ifyoufollowthispath,you,too,canattainenlightenment.”Ascetic Subhadda felt his heart suddenly opened. He was filled with great

happiness.HeaskedtheBuddhatoaccepthimasabhikkhu.TheBuddhaaskedthe Venerable Anuruddha to perform the ordination ceremony right then andthere.SubhaddawasthelastdisciplereceivedbytheBuddha.AfterSubhadda’sheadwasshaved,hereceivedthepreceptsandwasgivena

robeandbowl.TheBuddhathenlookedatallthebhikkhussittingaroundhim.Manybhikkhusfromthevicinityhadarrivedandsotherewerenownearlyfivehundred.TheBuddhaspoketothem.“Bhikkhus!Ifyouhaveanydoubtsorperplexityconcerningtheteaching,now

is the time toask theTathagataabout it.Don’t let thisopportunitypassby, sothatlateryouwillreproachyourselves,saying,‘ThatdayIwasfacetofacewiththeBuddhabutIdidnotaskhim.’”TheBuddharepeatedthesewordsthreetimes,butnobhikkhuspoke.VenerableAnandaexclaimed,“Lord,itistrulywonderful!Ihavefaithinthe

community of bhikkhus. I have faith in the sangha. Everyone has clearlyunderstood your teaching. No one has any doubts or perplexity about yourteachingandthepathtorealizeit.”The Buddha said, “Ananda, you speak from faith, while the Tathagata has

directknowledge.TheTathagataknowsthatallthebhikkhusherepossessdeepfaith in theThreeGems.Even the lowest attainment among thesebhikkhus isthatofStream-Enterer.”The Buddha looked quietly over the community and then said, “Bhikkhus,

listen to what the Tathagata now says. Dharmas are impermanent. If there isbirth,thereisdeath.Bediligentinyoureffortstoattainliberation!”TheBuddhaclosedhiseyes.Hehadspokenhislastwords.Theearthshook.

Salblossomsfell likerain.Everyonefelttheirmindsandbodiestremble.TheyknewtheBuddhahadpassedintonirvana.Reader,pleaseputyourbookdownhereandbreathelightlyforafewminutes

beforecontinuing.TheBuddhahadpassedaway.Somebhikkhusthrewuptheirarmsandflung

themselves on the ground. They wailed, “The Buddha has passed away! TheLordhasdied!Theeyesoftheworldarenomore!Whocanwetakerefugeinnow?”

While these bhikkhus cried and thrashed about, other bhikkhus sat silently,observingtheirbreathandcontemplatingthethingstheBuddhahadtaughtthem.Venerable Anuruddha spoke up, “Brothers, do not cry so pitifully! The LordBuddhataughtusthatwithbirththereisdeath,witharisingthereisdissolving,with coming together there is separation. If you understand and follow theBuddha’s teaching, you will cease to make such a disturbance. Please sit upagainandfollowyourbreathing.Wewillmaintainsilence.”EveryonereturnedtohisplaceandfollowedVenerableAnuruddha’scounsel.

He led them in reciting sutras they all knew by heart which spoke aboutimpermanence,emptinessof self,non-attachment,and liberation.Calmdignitywasrestored.TheMallas lit torches. Sounds of chanting echoed impressively in the dark

nightaseveryoneplacedhis fullawarenesson thewords in thesutras.Afteralengthy recitation, Venerable Anuruddha gave a Dharma talk. He praised theBuddha’sattainments—hiswisdom,compassion,virtue,concentration,joy,andequanimity.WhenVenerableAnuruddha finished speaking,VenerableAnandarecountedbeautifulepisodes fromtheBuddha’s life.Throughout thenight, thetwo venerables took turns speaking. The five hundred bhikkhus and threehundredlaydiscipleslistenedquietly.Astorchesburneddown,newoneswerelittotaketheirplacesuntildawnbroke.

ChapterEighty-One

OldPathWhiteClouds

Whendaybroke,VenerableAnuruddhasaidtoVenerableAnanda,“Brother,gointoKusinaraandinformtheauthoritiesthatourMasterhaspassedawaysothattheymaybeginthenecessaryarrangements.”VenerableAnandaputonhisouterrobeandenteredtown.TheMallaofficials

wereholdingameetingtodiscusslocalmatters.WhentheylearnedtheBuddhahadpassedawaytheyexpresseddeepsorrowandregret.Theyputasideallotherwork inorder tomakearrangements for theBuddha’s funeral.By the time thesunwas perched above the trees, everyone inKusinara knewof theBuddha’sdeathintheforestofsaltrees.Manybeattheirchestsandsobbed.Theyregrettedtheyhadnotbeenable to lookuponandbow to theBuddhabeforehisdeath.People came to the forest bearing flowers, incense, musical instruments, andclothstreamers.Theyprostratedandplacedflowersandincensearoundhisbody.They performed special songs and dances, and draped colorful streamersthroughout the forest. People brought food offerings to the five hundredbhikkhus. Before long the sal forest had the atmosphere of a festival.Occasionally, VenerableAnuruddha invited the sound of the large bell to callpeoplebacktosilence.Hethenledeveryoneinrecitingpassagesfromthesutras.Forsixdaysandnights,thepeopleofKusinaraandnearbyPavacametooffer

flowers, incense, dance, and music. Man-darava blossoms and other flowerssoonthicklycarpetedtheareabetweenthetwosaltrees.OntheseventhdaytheMalla authorities bathed themselves in water perfumed with incense, put onceremonial garments, and carried the Buddha’s body into town. They passedthroughthetown’scenterandouttheEastgatetoMakuta-Bandhanatemple,themaintempleoftheMallas.Forsixdaysandnights, thepeopleofKusinaracame to thesal forest toofferflowers,incense,dance,andmusictotheBuddha.

The townofficials had planned a funeral fit for a king.TheBuddha’s bodywaswrappedinmanylayersofclothandthenplacedinanironcoffinwhichwasplacedinanother,largerironcoffin.Itwasthenplacedonagreatfuneralpyreoffragrantwood.Themoment to light the pyre had come. Just as the authorities approached

withtheirtorches,amessengeronhorsebackrodeupandaskedthemtowait.HeinformedthemthatVenerableMahakassapaandfivehundredbhikkhuswereontheirwaytothefuneralfromPava.VenerableMahakassapahadbeenteachingtheDharmainCampa.Helearned

of the Buddha’s imminent death in Vesali and that the Buddha was traveling

north. The venerable immediately set out to find the Buddha. Everywhere hewent, other bhikkhus asked to join him. By the time he reached Bhanagama,therewerefivehundredwithhim.WhentheyreachedPava,theymetatravelercomingfromtheoppositedirectionwithasalflowertuckedinhisshirt.Themaninformed them that theBuddhahadalreadypassedaway in the sal forestnearKusinarasixdaysearlier.Withthatnews,Mahakassapa’ssearchcametoanend,andhe ledhisbhikkhus towardsKusinara.Theymetamanonhorsebackwhoagreed togallopahead to informVenerableAnuruddha that theywereon theirwaytoattendthefuneral.At noon, Venerable Mahakassapa and the five hundred bhikkhus reached

Makuta-Bandhana temple. The Venerable placed the end of his robe over hisright shoulder, joined his palms and solemnly walked around the altar threetimes.HefacedtheBuddhaandprostratedalongwiththefivehundredbhikkhus.Aftertheycompletedtheir thirdbow,thepyrewaslit.Everyone,bhikkhusandlaityalike,kneltdownandjoinedtheirpalms.VenerableAnuruddhainvitedthebelltosoundandledeveryoneinrecitingpassagesonimpermanence,emptinessofself,non-attachment,andliberation.Itwasamostmajesticsound.Whenthefiredieddown,perfumewaspouredovertheashes.Thecoffinwas

lowered and opened up, and the authorities placed the Buddha’s relics into agolden jar,whichwasplacedon the temple’smainaltar.Seniordisciples tookturnsguardingtherelics.NewsoftheBuddha’sdeathhadbeensentseveraldaysearliertoothercities,anddelegationsfromneighboringkingdomsarrivedtopaytheir respects. They were given a share of the Buddha’s relics to be kept instupas. There were representatives from Magadha, Vesali, Sakya, Koliya,Bulaya,Pava,andVetha.Theydividedtherelicsintoeightportions.ThepeopleofMagadhawouldbuildastupainRajagaha,thepeopleofLicchaviwouldbuildone inVesali, the people of Sakyawould build one inKapilavatthu, the Bulipeople in Allakappa, the Koliya people in Ramagama, the Vetha people inVethadipa,andtheMallasinbothKusinaraandPava.Afterthedelegationsreturnedtotheirowncountries,allthebhikkhusreturned

totheirownlocalestopracticeandteach.VenerablesMahakassapa,Anuruddha,andAnandabroughttheBuddha’sbeggingbowlbacktoBambooForest.Amonthlater,VenerableMahakassapaorganizedanassemblyofbhikkhusin

Rajagaha with the purpose of compiling all the sutras and precepts that theBuddhahadgiven them.Five hundred bhikkhuswere to be selected based ontheir standingandexperience in the sangha.Theassemblywas tobeginat thebeginningoftheretreatseasonandlastforsixmonths.

Venerable Mahakassapa had been considered the fourth highest-rankingdiscipleof theBuddhaafterVenerablesKondanna,Sariputta, andMoggallana.He was especially regarded for his simple living and humility. He had beendeeplytrustedandlovedbytheBuddha.Everyoneinthesanghahadheardaboutthe time twentyyearsearlierwhenMahakassapasewedhisownsanghati fromseveral hundred scraps of discarded cloth. Once he folded this sanghati andinvited theBuddha to situpon it.TheBuddha remarkedhowsoft acushion itmadeandVenerableMahakassapaofferedtherobetotheBuddha.TheBuddhaaccepteditwithasmileandofferedhisownsanghatitoMahakassapainreturn.EveryonealsoknewthatMahakassapawastheonemonkwhosmiledthetimetheBuddhasilently liftedupa lotus floweratJetavana.Mahakassapahad thusreceivedtheBuddha’stransmissionoftheDharmatreasure.KingAjatasattusponsoredtheassembly.BecauseVenerableUpaliwashighly

regarded for his thorough knowledge of the precepts, hewas invited to recitethem all for the assembly, as well as recount the specific conditions andsituations that gave rise to each of the precepts.VenerableAnandawas to beinvited to repeat all of the Buddha’s Dharma talks, including the detailsconcerningthetime,place,andsituationthatgaverisetoeachtalk.Naturally,VenerablesUpaliandAnandacouldnotbeexpected to remember

everydetail,andsothepresenceoffivehundredrespectedbhikkhuswasofgreathelp.Duringthespecialgathering,allthepreceptswerecompiledandgiventhenameVinayapitaka, the basket of discipline. The basket of compiledDharmatalks was named Sutra pitaka. The sutras were divided into four categories,based on their length and subject matter. Venerable Ananda shared with theassemblythattheBuddhahadtoldhimthataftertheBuddha’sdeath,theycoulddiscard the lesser precepts. The other bhikkhus asked Ananda whether theBuddhahadstatedclearlywhichpreceptshemeant,butAnandaadmittedhehadnot thought of asking the Buddha that question. After lengthy discussion, thebhikkhusdecidedtopreserveallthepreceptsforbothbhikkhusandbhikkhunis.Remembering theBuddha’swords, theyagreednot to render the sutras into

the classical meter of the Vedic language. Ardhamagadhi was the primarylanguage the sutras and precepts had been given in. The assembly agreed toencouragethetranslationof thesutras intoother languagestoenablepeople tostudythemintheirnativetongues.Theyalsodecidedtoincreasethenumberofbhanaka, bhikkhus whose role it was to recite the sutras in order to transmitthemforbothpresentandfuturegenerations.Whentheassemblyadjourned,allthebhikkhusreturnedtotheirownplacesof

practiceandteaching.

Along the banks of the Neranjara River, Venerable Svasti stood to watch theflowingwaters.Youngbuffaloboysontheoppositeshorewerepreparingtoleadtheirbuffaloesacrosstheshallowriver.Eachboycarriedasickleandabasket,justasSvastihaddoneforty-fiveyearsearlier.Heknewthattheboyswouldfilltheirbasketswithfreshkusagrasswhilethebuffaloesgrazed.TheBuddha had bathed in this same river. Therewas the bodhi tree,more

green and healthy than ever. Venerable Svasti slept beneath that beloved treeduringthenight.Theforestwasnolongertheplaceofsolitudeithadoncebeen.Thebodhitreewasnowaplacewherepilgrimsvisited,andmuchoftheforesthadbeenclearedofbrushandthorns.Venerable Svasti felt grateful that he had been one of the five hundred

bhikkhus invited to attend the assembly. He was now fifty-six years old. Hisclosestfriendonthepath,VenerableRahula,haddiedfiveyearsearlier.Rahulahadbeenanembodimentofdevotedanddiligenteffort.Thoughhewasthesonofroyalty,helivedinutmostsimplicity.Hewasamodestman,andthoughhisaccomplishments in spreading the teaching were great, he never spoke aboutthem.VenerableSvastihadbeenwiththeBuddhaonhislastjourneyfromRajagaha

toKusinara.HewaspresentduringthefinalhoursoftheBuddha’slife.Ontheroad fromPava toKusinara,Svasti rememberedhowVenerableAnandaaskedthe Buddha where he was heading. The Buddha simply said, “I’m headingnorth.”Svasti feltheunderstood.Throughouthis life, theBuddhahad traveledwithout thinking about his destination. He had taken each step mindfully,enjoyingthepresentmoment.Likeanelephantprincereturningtoitsnativelandwhenitknowsitstimehascome,theBuddhaheadednorthinthelastdaysofhislife. He didn’t need to reach Kapilavatthu or Lumbini before he passed intonirvana.Toheadnorthwassufficient.KusinaraitselfwastheLumbiniGardens.VenerableSvastiwatchedtheyoungbuffaloboyscrosstheNeranjaraRiver.

Drawnhomewardinasimilarway,VenerableSvastihadreturnedtothebanksoftheNeranjarathenightbefore.Thiswashisownhome.Hestillfelt liketheeleven-year-old who tended another man’s buffaloes to feed his youngersiblings.Uruvela villagewas the same as ever. Papaya trees still grew beforeeveryhouse.The rice fieldswere still there, thegentle river flowedasbefore.Waterbuffaloswerestillledandbathedbyyoungbuffaloboys.ThoughSujatanolongerlivedinthevillageandhisownsiblingshadstartedfamiliesof theirownandmovedaway,UruvelawouldalwaysbeSvasti’shome.Svasti thoughtback to the first time he saw the young monk Siddhartha doing walkingmeditationintheforest.Hethoughtofthemanymealsthevillagechildrenhad

sharedwithSiddharthabeneaththecoolshadeofthepippalatree.Theseimagesofthepastcouldliveagain.Whenthebuffaloboyscrossedovertohisside,hewouldintroducehimself.EveryoneofthoseboyswasSvasti.Justaslongagohehadbeengivenachancetoenterthepathofpeace,joy,andliberation,hewouldshowthepathtotheseyoungboys.Venerable Svasti smiled. A month earlier in Kusinara, he had listened to

VenerableMahakassapa tell about an encounter he hadwith a young bhikkhunamedSubhadawhotraveledwithhimfromPava.WhenSubhadalearnedthattheBuddhahadalreadypassedaway,heremarkedglibly,“Theoldmanisgone.From now on, we are free. No one will scold or reproach us any more.”VenerableMahakassapawasshockedat theyoungbhikkhu’s foolishcomment,buthedidnotsayanything.Venerable Mahakassapa did not scold the young Subhada, but he did not

mince words with Venerable Ananda, even though Ananda was a deeplyrespected senior disciple. Venerable Ananda’s presence at the assembly wasconsidered essential in order to accurately compile all the sutras.Nonetheless,just three days prior to the assembly, Venerable Mahakassapa told VenerableAnanda that hewas seriously considering barringAnanda from the gathering.ThereasonhegavewasthatalthoughVenerableAnandahadasolidgraspoftheteaching, he had not yet attained true realization. The other bhikkhus fearedAnandawouldbeinsultedbyMahakassapa’scommentsandperhapsevenleave,butAnandasimplyretiredtohisownhutandclosedthedoor.Heremainedtherethree days and nights deep inmeditation. Just before dawn on the day of theassembly, Venerable Ananda attained the Great Awakening. After practicingsittingmeditationallnightlong,hefinallydecidedtorest.Ashisbacktouchedhissleepingmat,heattainedenlightenment.That morning when Venerable Mahakassapa met Venerable Ananda, he

looked into Ananda’s eyes and knew at once what had happened. He toldAnandahewouldseehimattheassembly.Svasti lookedupandsaw thewhiteclouds floatingacross thebluesky.The

sun had risen high, and the green grass along the riverbanks sparkled in themorning light. The Buddha had walked on this very path many times as hetraveled to Varanasi, Savatthi, Rajagaha, and countless other places. TheBuddha’sfootprintswereeverywhere,andwitheachmindfulstep,Svastiknewhewaswalking in the footsteps of theBuddha.TheBuddha’s pathwas at hisfeet.The same clouds theBuddhahad seenwere in the sky.Each serene stepbrought to life the old path andwhite clouds of theBuddha. The path of the

Buddhawasbeneathhisveryfeet.The Buddha had passed away, but Venerable Svasti could see his presence

everywhere. Bodhi seeds had been planted throughout theGanga basin. Theyhadtakenrootandgivenrisetohealthytrees.NoonehadheardoftheBuddhaortheWayofAwakeningforty-fiveyearsbefore.Nowsaffron-robedmonksandnunswereacommonsight.ManyDharmacentershadbeenestablished.Kingsand their families had taken the refuges, as had scholars and officials. ThepoorestandmostoppressedmembersofsocietyhadfoundrefugeintheWayofAwakening. They had found liberation for their lives and spirits in theWay.Forty-five years before, Svastiwas a poor, untouchable buffalo boy.Todayhewas a bhikkhu who had transcended all the barriers of caste and prejudice.VenerableSvastihadbeengreetedrespectfullybykings.WhowastheBuddhathathehadbeenabletoeffectsuchprofoundchange?

Venerable Svasti asked himself that question as he watched the buffalo boysbusilycuttingkusagrassalongtheshore.ThoughmanyoftheBuddha’sseniordisciples had passed away, there remained bhikkhus of great effort andattainment.Many of thesemonks were still young. The Buddha was like theseedofamightybodhitree.Theseedhadcrackedopeninorderforstrongrootstotakeholdintheearth.Perhapswhenpeoplelookedatthetree,theynolongersawtheseed,buttheseedwasthere.Ithadnotperished.Ithadbecomethetreeitself.TheBuddha taught thatnothingpasses fromexistence tonon-existence.TheBuddha had changed form, but hewas still present.Anyonewho lookeddeeply could see the Buddha within the sangha. They could see him in thepresenceofyoungbhikkhuswhowerediligent,kind,andwise.VenerableSvastiunderstood that he had a responsibility to nurture the Dharma body of theBuddha.TheDharmabodywastheteachingandthecommunity.AslongastheDharmaandtheSangharemainedstrong,theBuddhawouldremainpresent.VenerableSvastismiledashewatchedthebuffaloboyscrosstohissideofthe

river. Ifhedidn’tcontinue theBuddha’sworkbybringingequality,peace,andjoy to these children, who would? The Buddha had initiated the work. Hisdisciples would have to continue it. The bodhi seeds that the Buddha sowedwouldcontinuetoputforthrootsthroughouttheworld.VenerableSvastifeltasif the Buddha had sown ten thousand precious seeds in the earth of his ownheart. Svasti would tend those seeds carefully to help them grow into strong,healthybodhitrees.PeoplesaidthattheBuddhahaddied,yetSvastisawthattheBuddhawasmorepresent thanever.Hewaspresent inSvasti’sownmindandbody. He was present everywhere Svasti looked—in the bodhi tree, the

NeranjaraRiver, the green grass, thewhite clouds, and the leaves.The youngbuffalo boys were themselves the Buddha. Venerable Svasti felt a specialrelation to them. In amoment, he would strike up a conversation with them.Theytoocouldcontinue theBuddha’swork.Svastiunderstoodthat thewaytocontinue theBuddha’sworkwas to look at all thingswith awareness, to takepeacefulsteps,andtosmilewithcompassion,astheBuddhahaddone.The Buddha was the source. Venerable Svasti and the young buffalo boys

were rivers that flowed from that source. Wherever the rivers flowed, theBuddhawouldbethere.

Appendix

ChapterContents&Sources

AbbreviationsusedforsutrasTransliterationofChineseisfromTaishoRevisedTripitaka

AnotefromtheauthorInresearchingandwritingthisbook,Ihavedrawnalmostexclusivelyfromthetexts of the so-called “Lesser Vehicle,” purposefully using very little fromMahayana texts in order to demonstrate that the more expansive ideas anddoctrinesassociatedwithMahayanacanallbefoundintheearlierPaliNikayasandChineseAgamas.Oneneedonlyreadthesesutraswithanopenmindtoseethat all sutras are sutrasofBuddhism,whether theybelong to theNorthernor

SouthernTradition.Mahayana sutras offer a more liberal and broad way of looking at and

understandingthebasicteachingsofBuddhism.Thishastheeffectofpreventingthe reificationof the teachings,which can come about froma narrowor rigidwayoflearningandpractice.MahayanasutrashelpusdiscoverthedepthsoftheNikayaandAgamatexts.Theyarelikealightprojectedontoanobjectunderamicroscope, an object that has somehow been distorted by artificialmeans ofpreservation.Of course theNikayas and theAgamas are closer to the originalformoftheBuddha’steachings,buttheyhavebeenalteredandmodifiedbytheunderstanding and practice of the traditions that have passed them down.Modernscholarsandpractitioners shouldbeable to restoreoriginalBuddhismfromtheavailabletextsofboththeSouthernandNorthernTraditions.Weneedtobefamiliarwiththetextsofbothtraditions.Ihaveavoidedincludingthemanymiraclesthatareoftenusedinthesutrasto

embellish the Buddha’s life. The Buddha himself advised his disciples not towaste time and energyon acquiringor practicing supernatural powers. I have,however, includedmanyof the difficulties theBuddha encountered during hislifefromboththelargersocietyandhisowndisciples.IftheBuddhaappearsinthisbookasamanclosetous,itispartlythankstorecountingsuchdifficulties.I have used the Pali version ofmost people and place names and technical

Buddhist terms, as Pali is easier to pronounce. But I have used the SanskritversionofthosenamesandtermsthatarealreadyfamiliartoWesterners,suchasSiddhartha, Gautama, Dharma, sutra, nirvana, karma, atman, and bodhisattva.ManyofthePali-Sanskritequivalentsarelistedattheendoftheappendix.ChapterContents&Sources

BookOne

ChapterOne:WalkingJusttoWalk

Summary:TheBuddhastopsbyUruvelavillagealongtheNeranjaraRiverin

order to bring Svasti back to Bamboo Forest Monastery in Rajagaha forordination.SvastibecomesacquaintedwithRahula.Sources:FoChouoFouYaoKing(T.186),FoSoHingTsan(T.192),FoPen

Hing Tsi King (T. 190), Fo Chouo Fang Nieou King (T. 123), Lalitavistara,Buddhacarita.Additional note: The young boy who cut kusa grass named Svastika is

mentioned in Lalitavistara, T. 186, and T. 187. A French translation of theLalitavistara by P. Foucaux can be found in the Annales du Musée Guimet,VolumeVI(1884)andVolumeXIX(1892).

ChapterTwo:TendingWaterBuffaloes

TheBuddhadeliverstheSutraonTendingWaterBuffaloes.Svasticonfidesto

Rahulathatheishomesick.RahulatellsSvastithatVenerableAnandawishestomeethim.Culagopalaka Sutta (M. 34); Mahagopalaka Sutta (M. 33); A. 11, 18; Fo

ChouoFangNieouKing(T.123)(Tseng43,6);FangNieouKing(Tseng49,1).The contents of the Sutra on TendingWater Buffaloes in this chapterwere

drawnfromT.123.DetailsabouttendingwaterbuffaloesarealsomentionedinTseng43,6;Tseng49,1;M.34andM.33.

ChapterThree:AnArmfulofKusaGrass

SvastimeetsSiddharthaforthefirsttimeandmakeshimagiftofkusagrass

touseasameditationcushion.FoChouoFouYaoKing (T.186);FangKouangTaTchouangYenKing (T.

186);Lalitavistara;Buddhacarita;FoChouoFangNieouKing(T.123).

ChapterFour:TheWoundedSwan

SvastimeetsSujataforthefirsttime.Siddharthatellsthemthestoryaboutthe

swanshotdownbyDevadatta’sarrow.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara;Buddhacarita.

ChapterFive:ABowlofMilk

SujatameetsSiddhartha for the first timeafter findinghimcollapsedby the

rivershore.FoSoHingTsan(T.192);FoChouoFouYaoKing(T.186);FangKouangTa

TchouangYenKing(T.187);Lalitavistara,Buddhacarita.BuddhacaritamentionsagirlnamedNandabalawhoofferstheBuddhaabowl

ofmilk.PerhapsNandabalaandSujatawerethesameperson.

ChapterSix:BeneathaRose-AppleTree

Prince Siddhartha is born. Asita Kaladevala visits the palace. Siddhartha

attendstheritualplowingofthefields.Hesitsinmeditationforthefirsttime.Acchariya-abbhutaSutta (M.123);MahapadanaSutta (D.14);NalakaSutta

(Sn.III,11);FoSoHingTsan(T.192);FoChouoFouYaoKing(T.186);FangKouang Ta Tchouang Yen King (T. 187); Fo Pen Hing Tsi King (T. 190):Buddhacarita.Fo So Hing Tsan (T. 192), the translation of Buddhacaritakavya Sutta, is

referredtoinabbreviatedformasBuddhacarita.TheauthorwasAsvaghosa.TheBuddhacaritawastranslatedin1893byE.B.CowellandwasprintedinVolumeXLVIofTheSacredBooksoftheEast.FoSoHingTsanwasalsotranslatedintoEnglish by S. Beal under the name The Romantic Legend of Sakya Buddha,publishedinLondonin1875.In theSouthernTradition,QueenMahamaya’sdreamofbeingpregnant and

thebirthofSiddharthaarerecordedinM.123,aswellasD.14.ThevisitofthehermitAsitaisrecountedinSn.III,11.

ChapterSeven:WhiteElephantPrize

Siddharthafurthershisstudies.Hereactsagainstthephilosophyandlifestyle

of the brahmans. Siddhartha attends themartial arts competition organized byDandapani.FoChouoFouYaoKing (T.186);FangKouangTaTchouangYenKing (T.

187);FoPenHingTsiKing(T.190);Lalitavistara,Buddhacarita.

ChapterEight:TheJewelledNecklace

SiddharthaencountersYasodharainapoorhamlet.QueenGotamipresentsthe

kingdom’syoungwomen.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara;Buddhacarita.

ChapterNine:ThePathofCompassion

Siddhartha and Yasodhara celebrate their marriage. They take a journey

throughoutthekingdom.QueenGotamiandYasodharajoineffortstoassisttheneedy.A.III,38;FoChouoFouYaoKing(T.186);FoPenHingTsiKing(T.190);

FangKouangTaTchouangYenKing(T.187);Lalitavistara,Buddhacarita.ThefactthatSiddharthaisgiventhreepalacesbyhisroyalfatherisrecorded

inA.III,38.

ChapterTen:UnbornChild

Siddharthabeginsstudiestoprepareforthethrone.Yasodharaannouncesthat

sheispregnant.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190); Fang

KouangTaTchouangYenKing(T.187);Lalitavistara;Buddhacarita.

ChapterEleven:MoonlightFlute

Siddharthaplays theflutewhileAnuruddha listens.Yasodharagivesbirth to

Rahula.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190); Fang

KouangTaTchouangYenKing(T.187);Lalitavistara;Buddhacarita.

ChapterTwelve:Kanthaka

Onaspringouting,Siddharthaencountersasickmanwhodies.Yasodharahas

threedreamswhichannounceSiddhartha’sdeparture.Siddharthaaskshisfatherfor permission to become amonk. The king refuses. Siddhartha leaves in themiddleofthenightafteraparty.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara,Buddhacarita.

ChapterThirteen:BeginningSpiritualPractice

SiddharthacrossestheAnomaRiverandtellsChannatoreturnwithKanthaka

carryinghishair,necklace,andsword.Siddhartha tradeshisprincelygarmentswith a hunter for a monk’s robe and then meets a monk. The monk leadsSiddharthatothespiritualcenterofMasterAlaraKalama.Siddharthalearnstobegandtopracticesittingmeditation,thefourdhyanas,andthreeoftheformlessconcentrations.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara; Buddhacarita; Pasarasi Sutta (M. 126); Mahasaccaka Sutta (M.36).Siddhartha’sstudiesofmeditationwithMasterKalama,hisattainmentofthe

RealmofNoMateriality,andhisdeparturefromMasterKalamaarerecordedinM.26andTchong204.TheyarealsomentionedinM.36,M.85,M.100,Tsa110,andWouFenLiu(T.1421).

ChapterFourteen:CrossingtheGanga

SiddharthaleavesMasterAlaraKalamaandcrossestheGanga(GangesRiver)

intoMagadhainsearchofanotherspiritualteacher.Heencountersanumberofspiritualseekersfromdifferentsects.HemeetsKingBimbisara.SiddharthafindshiswaytothespiritualcenterofAddakaRamaputta.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara,Buddhacarita;PabbajjaSutta (Sn. III, 1);PasarasiSutta (M.26);MahasaccakaSutta(M.36);BodhirajakumaraSutta(M.85),Tsa107.SiddharthameetingKingBimbisaraisrecordedinSn.III,1.

ChapterFifteen:ForestAscetic

SiddharthaattainstheRealmofNeitherPerceptionNorNon-Perceptionunder

theguidanceofMasterRamaputta.HavingnotattainedhisgoalwiththisMastereither, Siddhartha departs for Dangsiri mountain for a period of self-mortification. He abandons self-mortification and begins to eat and drinknormallyagain.Heisabandonedbyhisfivefriends.Gautamapracticesbeneaththepippalatree.FoChouoFouYaoKingZ(T.186);FoPenHingTsiKing(T.190);Pabbajja

Sutta (Sn. III, 1); Pasarasi Sutta (M. 26); Mahasaccaka Sutta (M. 36);BodhirajakumaraSutta (M. 85);BhayabheravaSutta (M. 4),WouFenLiu (T.1421).Siddhartha’s attainment of the Realm of Neither Perception Nor Non-

PerceptionisrecordedinM.26.HiseffortstocontrolfeararementionedinM.4and Tseng 23, 31.His self-mortification practices arementioned inM. 36, aswellasinM.85,M.100,andWouFenLiu(T.1421).

ChapterSixteen:WasYasodharaSleeping?

SvastiasksBhikkhuniPajapatidetailsabouttheBuddha’slifebeforeandafter

hebecameamonk.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara,Buddhacarita;FangKouangTaTchouangYenKing(T.187).

ChapterSeventeen:PippalaLeaf

Beneath the pippala tree, Gautama contemplates on the nature of the

emptiness,impermanence,andinterdependenceofallthings.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara;Buddhacarita;FangKouangTaTchouangYenKing(T.187),Tsa287,Tseng38.4.Siddhartha’s discovery of the nature of interdependence of all things is

recordedinS.XII,65,Tsa287,andinmanyothersutras.

ChapterEighteen:TheMorningStarHasRisen

Gautamacontemplatesonthenatureofdependentco-arisingandthebirthless

anddeathlessnatureofallthings.Heattainsthesixabhijñasandtranscendsbirthanddeath.HeattainsTotalAwakening.Thatmorning,Svastipayshimavisit.FoChouoFouYaoKing(T.186);Lalitavistara;Buddhacarita;FangKouang

TaTchouangYenKing(T.187);MahasaccakaSutta(M.36);S.XII,65;XXII,26;PasarasiSutta(M.26);Dhammapada153-154;Ud.I,1-3.Thepassage“Ojailkeeper...”isrecordedinDh.153-154.

ChapterNineteen:TangerineofMindfulness

ThevillagechildrenvisitGautamabringingwiththemabasketoftangerines,

freshcoconutandpalmsugar.Gautamateachesthechildrenaboutmindfulness.Thechildrengivehimthename“Buddha,”hispath“TheWayofAwakening,”andthepippalatreethe“bodhitree.”Lalitavistara;NianTchouKing(Tchong98);SatipatthanaSutta(M.10).IdeasconcerningmindfulnessaredrawnfromM.10andTchong98.

ChapterTwenty:TheDeer

The Buddha tells the children a past-life tale concerning the friendship

betweenadeer,aturtle,andamagpie.Cheng King (T. 154); Jataka (Kh. 10); Siuan Tsi Po Yuan King (T. 200);

Purnamukhavadanasataka;LieouTouTsiKing(T.152).

ChapterTwenty-One:TheLotusPond

TheBuddhavisitsalotuspondandreflectsonhowtoteachtheWaytoothers.

He meets the monk Upaka and inquires about the Masters Kalama andRamaputta.He bids farewell to the village children and heads forVaranasi insearchofhisfivefriends.Fo Chouo Fou Yao King (T. 186); Fo Pen Hing Tsi King (T. 190);

Lalitavistara;FangKouangTaTchouangYenKing(T.187);Vin.Mv.Kh.1;S.VI,1.Comparing people’s characteristics to parts of the lotus is contained inVin.

Mv.Kh.1.

ChapterTwenty-Two:TurningtheWheelofDharma

TheBuddhateachestheWaytohisfivefriendsintheDeerPark.Lalitavistara; Buddhacarita;Vin.Mv.Kh. 1; S. LVI, 11; Pasarasi Sutta (M.

26);FoChouoTchouanFaLouenKing(T.109);FoChouoPaTchengTaoKing(T.112).The encounter between theBuddha and the five friendswhopracticed self-

mortificationwithhimisrecountedinVin.Mv.Kh.1andS.LVI,11.

ChapterTwenty-Three:DharmaNectar

TheBuddhaordainsYasaandinstructsYasa’sparentsinthefivepreceptsfor

laydisciples.Vin.Mv.Kh.1;FoChouoFouYaoKing(T.186);FangKouangTaTchouang

YenKing(T.187).Yasa’sordinationisrecountedinVin.Mv.Kh.1.

ChapterTwenty-Four:TakingRefuge

Fifty-fourofYasa’sfriendsasktobeordained.TheBuddhasendshisdisciples

outtoteachtheDharma.TheBuddhaformalizestheritualforordination.Vin.Mv.Kh.1;SseuFenLiu(T.1428);FangKouangTaTchouangYenKing

(T.187);Lalitavistara.MostofthedetailscontainedinthischapterarecontainedinVin.Mv.Kh.1.

ChapterTwenty-Five:Music’sLoftyPeaks

TheBuddhaconvertsthirtyyoungmenbyhisfluteplaying.Vin.Mv.Kh.1;SseuFenLiu(T.1428);FangKouangTaTchouangYenKing

(T.187);Lalitavistara;FoChouoFouYaoKing(T.186).The episode between theBuddha and the thirty youngmen is recounted in

Vin.Mv.Kh.1.

ChapterTwenty-Six:WaterRises,Too

The Buddha discusses with Kassapa the nature of the universe and the

principleofinterdependence.TheBuddhaspendsthenightinthealtarroom.Atnightthealtarroomburnsdown.TheBuddhaexplainsemptinesstoKassapaandhowitisnotthesameasnihilism.Vin.Mv.Kh.1;SseuFenLiu(T.1428);FangKouangTaTchouangYenKing

(T.187);Lalitavistara;FoPenHingTsiKing(T.190).TheBuddha’sordinationofthethreeKassapabrothersistoldinVin.Mv.Kh.

1.

ChapterTwenty-Seven:AllDharmasAreonFire

TheBuddhateachesKassapatheFourNobleTruthsandexplainswhyitisnot

necessarytohaveaseparateselfinordertoattainliberation.ThethreeKassapabrothersandtheirninehundreddisciplesasktobeordainedbytheBuddha.TheBuddhadeliverstheFireSutra.Vin.Mv.Kh.1;FoPenHingTsiKing(T.190);FoChouoFouYaoKing(T.

186);S.XXXV,28.TheFireSutraiscontainedinVin.Mv.Kh.1.AlsolookatS.XXXV,28.

ChapterTwenty-Eight:PalmForest

The Buddha together with a thousand bhikkhus returns to Rajagaha. King

Bimbisara and his family and attendants visit the Buddha and listen to himdeliveraDharmadiscourse.Vin.Mv.Kh.1;Lalitavistara;FoPenHingTsiKing(T.190);FangKouangTa

TchouangYenKing(T.187).

ChapterTwenty-Nine:DependentCo-Arising

ManypeoplecometoPalmForesttorequesttobeordainedortobeaccepted

as lay disciples. Venerable Kondanna gives a discourse on the Three Gems.Thanks tomeetingAssaji,SariputtaandMoggallanaask tobeordainedby theBuddha.Vin.Mv.Kh.1,23,1ff.;Lalitavistara;FoChouoFouYaoKing(T.186).ThegatharecitedbyAssajitoSariputtaisinVin.Mv.Kh.1,23,5.

BookTwo

ChapterThirty:BambooForest

TheBuddha and his bhikkhus partake of ameal at the palace.TheBuddha

speaksof the fivepreceptsasprinciplesof livingwhichcanbuild long-lastingpeaceandprosperityforthekingdom.TheBuddhatellsthechildrenapast-lifetaleaboutaplumeriatree.KingBimbisaraoffersBambooForesttotheBuddhaandhissangha.Vin. Mv. Kh. 1; Jataka (Kh. 10); Siuan Tsi Po Yuan King (T. 200);

Purnapukhavadanasataka;LieouTouTsiKing(T.152);ChengKing(T.154).TheinvitationtothepalaceandKingBimbisara’sofferingofBambooForest

arebothrecountedinVin.Mv.Kh.1.

ChapterThirty-One:IWillReturnintheSpring

The community of bhikkhus organizes a retreat season at Bamboo Forest.

Kaludayi is sent by King Suddhodana to invite the Buddha to return home.Kaludayiaskstobeordained.Vin.Mv.Kh.1;FoChouoFouYaoKing(T.186);FangKouangTaTchouang

YenKing(T.157);Lalitavistara;Thag.Kaludayi being sent byKing Suddhodana to invite theBuddha to return is

mentionedinThag.(527-33).

ChapterThirty-Two:TheFingerisNottheMoon

TheBuddhateachesDighanakhaaboutattachmenttoviewsandthenatureof

feelings. The Dharma discourse brings about Sariputta’s awakening, andDighanakha asks to be ordained. A rumor to stain the Buddha’s reputationcirculatesinthecapital.Dighanakha Sutta (M. 74); Tch‘ang Tchao Fan Tche Ts’ing Wen King (T.

584).

ChapterThirty-Three:BeautyThatDoesNotFade

Ambapali and Jivaka visit the Buddha. The Buddha teaches his bhikkhus

concerningbeautyandugliness.S. 47, 1; Tsa 622;Mahaparinibbana Sutta (D. 16); Vin.Mv. Kh. 6; Jivaka

Sutta(M.55).

ChapterThirty-Four:Reunion

TheBuddhareturnstoKapilavatthu.KingSuddhodanaentersthecitytogreet

theBuddha.TheBuddha explains themeaning andpurpose of begging to theking.RahulaaskstheBuddhaforhisinheritance.TheBuddhaandhisattendantare invited to thepalace forameal.TheBuddha tells thestoryofhisspiritualsearch.Vin.Mv.Kh.1;FangKouangTaTchouangYenKing(T.187);Lalitavistara.

ChapterThirty-Five:EarlyMorningSunshine

TheBuddhaandhissanghaareinvitedtoamealat thepalacetogetherwith

guestsofKingSuddhodana.TheBuddhagives adiscourseon theFourNobleTruths and how to meditate in order to transcend suffering. Gotami andYasodharavisittheBuddhaatNigrodhaMonastery.Vin.Mv.Kh.1.

ChapterThirty-Six:LotusVow

Yasodhara invites the Buddha and Kaludayi to a meal at the palace. The

Buddhameetswithchildreninapoorvillageandtellsthemthepast-lifestoryofMegha and the young woman who gave him lotus flowers to offer to theEnlightenedMasterDipankara.Siuan Tsi Po Yuan King (T. 200); Fo Pen Hing Tsi King (T. 190);

Purnamukhavadanasakata;Jataka(Kh.10);ChengKing(T.154).

ChapterThirty-Seven:ANewFaith

NandaandRahulajointhesangha.KingSuddhodanacriticizestheBuddhafor

allowingRahula tobecomeamonk.TheBuddhagivesadiscourseonpoliticsandthewayofvirtue.Vin.Mv.Kh.1;SseuFenLiu(T.1428).Theking’swords to theBuddha,“Master, Isufferedunbelievablywhenyou

abandoned home to become amonk... the pain is like a knife cutting intomyskin,flesh,bone,andmarrow...”havebeentakenalmostverbatimfromVin.Mv.Kh.1.

ChapterThirty-Eight:O,Happiness!

SixprincesoftheSakyaclanleavehomeandasktobeordainedalongwitha

barber. The Buddha spends the retreat season at Bamboo Forest. VenerableBaddhiyatastesthejoysoftheDharma.Mahakassapaisordained.Vin.Cv.Kh.7;Ud.11,10;SseuFenLiu(T.1428).Baddhiya’s experiencing the joys of theDharma arementioned inVin. Cv.

Kh.7.

ChapterThirty-Nine:WaitingforDaybreak

The merchant Sudatta goes to meet the Buddha before daylight. Sudatta

invitesSariputtatogowithhimtoSavatthiinordertopreparefortheBuddha’sarrivaltoteachtheDharmainthekingdomofKosala.Vin.Cv.Kh.6;S.X,8;Tsa592and593.Sudatta’sfirstencounterwiththeBuddhaisdescribedinVin.Cv.Kh.6.

ChapterForty:CovertheLandinGold

Sudatta purchases Prince Jeta’s grove in order to build amonastery for the

bhikkhus.Venerable Sariputta returns to accompany theBuddha. TheBuddhateachestheDharmatotheLicchaviprinces.Vin.Cv.Kh.6;S.X,8;SseuFenLiu(T.1428).

ChapterForty-One:HasAnyoneSeenMyMother?

The Buddha spends the retreat season at Jetavana. Other religious sects

disagreewiththeBuddhaconcerningthesubjectoflove.PiyajatikaSutta(M.87),Tchong216(T.26).

ChapterForty-Two:LoveIsUnderstanding

King Pasenadi visits the Buddha and receives teaching about Love and

Understanding.PiyajatikaSutta(M.87);Ud.VI,4;MettaSutta(Sn.I,8),Tchong216(T.26).ThepassageinwhichtheBuddhaspeakstothekingaboutayoungprince,a

smallsnake,asparkoffire,andayoungmonkisfoundinS.III,1.

ChapterForty-Three:Everyone’sTearsAreSalty

The Buddha invites the nightsoil carrier, Sunita, to join the sangha of

bhikkhus. King Pasenadi comes to ask the Buddha why he has accepted anuntouchableintothesangha.FoPenHingTsiKing(T.190);FangKouangTaTchouangYenKing(T.187);

Lalitavistara.

ChapterForty-Four:TheElementsWillRecombine

Nanda misses his betrothed. The Buddha returns to Vesali for the retreat

season. King Suddhodana, on his deathbed, asks the Buddha to return. TheBuddhaspeakstohisfatheraboutbirthanddeathandassistshiminchoosingasuccessor.After the funeral,Queen Pajapati asks to be ordained. TheBuddharefusesherrequest.Ud.III,2;Vin.Cv.Kh.10;A.VII,51;FangKouangTaTchouangYenKing

(T.187);SseuFenLiu(T.1428).TheBuddha’srefusaltoallowGotamitobeordainedismentionedinVin.Cv.

Kh.10andinT.1428.AdditionalreferencescanbefoundinA.VII,51andA.VIII,53.

ChapterForty-Five:OpeningtheDoor

Mahapajapatiandwomencomradesdemonstratetheirintentionandabilityto

leadthehomelesslife.EightRulesarecreatedasaprerequisiteforwomentobeordained.Ud.III,2;Vin.Cv.Kh.10;A.VIII,51-53;Tchong116(T.26);Tchong130

(T.26);SseuFenLiu(T.1428);WouFenLiu(T.1421).Detailed accounts ofMahapajapati and her women comrades’ efforts to be

acceptedintothesanghaarerecordedinVin.Cv.Kh.10;T.1428andT.1421.

ChapterForty-Six:AHandfulofSimsapaLeaves

TheBuddhadealswithBhikkhuMalukyaputta andesotericquestions.After

dispute and division in the sangha atKosambi, theBuddha goes to the forestalone.Hecreatesthesixprinciplesforcommunityharmony.Vin. Mv. Kh. 10; Upakkilesa Sutta (M. 128); Culamalukya Sutta (M. 63);

Tchong205(T.26);Tchong221(T.26);S.56,31;Tsa404;FoChouoTsienYuKing(T.94);KulagosingaSutta(M.31);KosambiyaSutta(M.48);Tchong72(T.26).TheepisodewithBhikkhuMalukyaputtacanbefoundinM.63andTchong

221(T.26).DivisioninthesanghaisrecordedinVin.Mv.Kh.10andM.128.The harmonious community life of Anuruddha, Kimbila and Nandiya isrecountedinM.128,Tchong72(T.26),andVin.Mv.Kh.10.

ChapterForty-Seven:FollowtheDharma

The Buddha spends the retreat season in Rakkhuta Forest and befriends an

elephantmatriarch.TheBuddhareturnstoSavatthi.HisseniordisciplesaskhimhowtoreceivethebhikkhusfromKosambi.Vin.Mv.Kh.10;Ud.IV,5;UpakkilesaSutta(M.128).The Buddha’s befriending of the elephant is recorded in Vin. Mv. Kh. 10.

LookalsoatUd. IV,5.Therepentanceandreconciliationamong thebhikkhusfromKosambiisrecordedinVin.Mv.Kh.10.

ChapterForty-Eight:CoveringMudwithStraw

TheBuddha’sseniordisciplesestablishtheSevenPracticesofReconciliation.Vin.Mv.Kh.10;SseuFenLiu(T.1428).TheSevenPracticesofReconciliationarethefinalitemsinthepreceptsofthe

bhikkhus,inboththeSouthernandNortherntraditions.

ChapterForty-Nine:Earth’sLessons

Rahula recounts for Svasti how the precepts were developed. The Buddha

encountersa farmerwhoaccuses thebhikkhusofeatingwithoutworking.TheBuddha teaches Rahula concerning Right Speech, RightMindfulness, and theFourLimitlessMeditations.AmbalatthikarahulovadaSutta (M.61);MaharahulovadaSutta (M.62);Vin.

Sv.Para. I;A.VIII,11;KasibharadvayaSutta (Sn. I,4);CularahulovadaSutta(M.147);Tchong14(T.26);Tsa897(T.99);Tchong200(T.26).Thefarmer’saccusationsthattheBuddhadoesnotploworsowseedsistaken

fromSn.1,4andS.VII,11.TheBuddha’sinstructiontoRahulacanbefoundinM.62,M.147,Tseng17,1(T.125),andTchong200(T.26).

ChapterFifty:AHandfulofBran

ThereisafamineinVejanra.TheBuddhaspeakstoSariputtaconcerninghow

to knowwhen the precepts are complete. Svasti feels homesick. The BuddhateachesMeghiyaconcerningtheFourEstablishmentsofMindfulness.Vin.Sv.Para.1;Ud.IV,1;A.IX,3;Tsa897(T.99);SseuFenLiu(T.1428).TheBuddha’sinstructiontoMeghiyacanbefoundinUd.IV,1andA.IX,3.

According to the Southern Tradition, the complete precepts number 227 forbhikkhus and 311 for bhikkhunis. According to the Northern TraditionwhichreliesmostonSseuFenLiu (T.1428)of theDharmagupta tradition, there are250preceptsforbhikkhusand358forbhikkhunis.

ChapterFifty-One:TheTreasureofInsight

Rahula receives full ordination. The Buddha gives Rahula teaching

concerning contemplation of the eighteen realms of existence. The Buddhadelivers the Sutra on Knowing the Better Way to Live Alone. The BuddhateachesaboutCompassiontoagroupofchildren.TheBuddhaliftsalotusbeforethe community as a means of opening them to the direct experience of life’swonders.S.XXI,10;MettaSutta (Sn. I, 8);Ud.V,4;BhaddekarattaSutta (M.131);

AnandaBhaddekaratta Sutta (M. 132);MahakaccanaBhaddekaratta Sutta (M.133);Tseng49,10(T.125);Tchong165,166,167(T.26);andFoChouoTsouenChangKing(T.77).ThemeetingbetweentheBuddhaandagroupofchildrenharmingcrabscan

befoundintheMettaSutta,Sn.I,8.TheSutraonKnowingtheBetterWaytoLiveAloneisfromM.131.AlsolookatM.132,M.133,Tchong165,166,167(T.26),andT.77.

ChapterFifty-Two:FieldsofMerit

TheBuddhamediatesandbringstoresolutiontheconflictbetweenSakyaand

Koliya,andthenspendstheretreatseasoninKapilavatthu.TheBuddhareturnstoVulturePeak.Hesuggestsanewwayofsewingbhikkhus’robestoAnanda.LaydiscipleLadyVisakhapaysavisit.TheseniordisciplessuggestthatAnandaserveastheBuddha’sfull-timeattendant,andtheyasktheBuddhatoreturntoSavatthieveryyearfortheretreatseason.Vin.Mv.Kh.8;Ud.VIII,8;SseuFenLiu(T.1428).TheBuddha’s idea to sew robesas fieldsofmerit ismentioned inVin.Mv.

Kh.8.LaydiscipleLadyVisakha ismentioned inVin.Mv.Kh.8,Ud.VIII,8andT.1428.

ChapterFifty-Three:DwellinginthePresentMoment

TheBuddhadeliverstheSatipatthanaSutta.HeconvertsAngulimala.SatipatthanaSutta(M.10);MahasatipatthanaSutta(D.22);AngulimalaSutta

(M.86);NianTanKing(Tchong81);NianChuKing(Tchong98)(T.26);Tseng12,1(T.125);YangKiueMoLoKing(T.120).TheSatipatthanaSutta is transmittedin threedocuments:M.10,Tchong98,

andTseng12,1(T.125).Itisthefundamentalsutraonmeditation.M.10isfromtheTheravadatradition,Tchong98isfromtheSarvastivadatradition,andTseng12,1isoftheMahasanghikatradition.ThestoryofAngulimalaistoldinM.86.IntheChinesecanon,inadditiontoT.120,thereareseveralothersutraswhichmentionAngulimala.

ChapterFifty-Four:DwellinMindfulness

The intellectual Upali abandons the Nigantha sect in order to follow the

teachingoftheBuddha.JetavanaMonasteryisdisturbedbyfalseaccusations.Upali Sutta (M. 56); Lalitavistara; Tchong 133 (T. 26); FoChouo FouYao

King(T.186).

ChapterFifty-Five:AppearanceoftheMorningStar

TheBuddhacaresforabhikkhuwhohasdysentery.BhikkhuniDhammadinna

delivers a discourse onEmptiness to lay disciplesVisakha andSudatta and ispraisedbytheBuddha.ThestoriesofBhikkhunisPatacaraandUppalavannaarerecounted.Vin.Mv.Kh.8;AV.123-124;CulavedallaSutta(M.44);Tchong210(T.26);

SseuFenLiu(T.1428).Patacara’s poem can be found in the Therigatha. The lay disciple named

Visakha who listened to Bhikkhuni Dhammadinna’s discourse was a malediscipleandnotLadyVisakha.Uppalavanna’sstoryisrecountedinT.1428.SeealsoThig.

BookThree

ChapterFifty-Six:FullAwarenessofBreathing

The Buddha delivers the Sutra on the Full Awareness of Breathing.

Angulimalaisbeatenbyanangrymob.Anapanasati Sutta (M. 118); Angulimala Sutta (M. 86); Tsa 1077 (T. 125);

Tseng17,1and38,6(T.125);FoChouoTaNyanPanCheouYiKing(T.602),Tsa1077(T.125).Thegeneral outline of theSutra on theFullAwareness ofBreathing in this

chapteristakenfromM.118.TheversioninT.602oftheChinesecanonisnotsoclearorprecise.TheattackonAngulimalaisrecountedinM.86.

ChapterFifty-Seven:TheRaftIsNottheShore

TheBuddhadeliverstheSimileoftheSnakeSutra.VenerableBhandagivesa

Dharma talk at the bhikkhunis’ monastery. The Buddha ordains the younguntouchablewomanPrakriti.S.LIV,9;AlagaddupamaSutta(M.22);SseuFenLiu(T.1428);Tchong200

(T.26).Theexamplesofcatchingasnakeandusingarafttocrosstheriver,aswellas

theBuddha’steachingthatonemuststudyandpracticeintelligently,unboundbynarrow views and ignorance, like themanwho carries the raft around on hishead,canallbefoundinM.22.ThestoryaboutBhandaistakenfromT.1428.

ChapterFifty-Eight:AHandfulofPreciousEarth

Childrenoffer ahandfulof earth to theBuddha.TheBuddha tells them the

past-life story of Vesvantara. The physician Jivaka asks the Buddha aboutvegetarianism.JivakaSutta(M.55);Avadanasakata;Purnamukhavadanasataka.Jivaka’squestionsaboutvegetarianismarefromM.55.

ChapterFifty-Nine:TheNetofTheories

BhikkhuniSubha is almostviolatedbya strangeman.TheBuddhadelivers

theBrahmajalaSutta.VenerableMoggallanaexplains inbrief thephilosophiesofthevariouscontemporaryreligioussectstoVenerableSvasti.SamannaphalaSutta(D.2);BrahmajalaSutta(D.1);Tch’ang21(T.1);Thig.TofindthestoryofbhikkhuniSubha,readThig.Thenamesandagesof the

leadersofthevariousreligioussectsofthetimearerecordedinD.2,andhereandthereinmanyothersutras.TheirphilosophiesarementionedinD.1.

ChapterSixty:LadyVisakha’sGrief

The Buddha discusses with Sonadanda the fundamental characteristics

necessarytomakeabrahman.LadyVisakhaexpressesawishformanychildrenandgrandchildren.VenerableAnandapromisestoplantabodhitreeatJetavana.VasetthaSutta(M.98);Ud.VIII,8;Tch’ang22(T.1);SonadandaSutta(D.

4).TheencounterwithSonadandaisrecountedinD.4,aswellasmentionedin

M.98.ThestoryofLadyVisakha’sdrenchedhairisfromUd.VIII,8.

ChapterSixty-One:TheLion’sRoar

TheBuddhagives the teachingondependent co-arising.Theyoungwoman

CincafalselyaccusestheBuddha.TheBuddhadeliverstheSutraontheLion’sRoar.Ud.IV,8;S.XII,2;CulasihanadaSutta(M.11);A.IV,33;MahanidanaSutta

(D.15);YuanK’iKing(T.124);Lalitavistara;Tchong97(T.26);Tsa684(T.125);JouLaiCheTseuHeouKing(T.835);FoChouoFouYaoKing(T.186).Dependentco-arisingistaughtinmanysutras.ThesubstanceoftheSutraon

theLion’sRoarinthischapterhasbeentakenfromM.11.

ChapterSixty-Two:Sariputta’sRoar

Venerable Sariputta is falsely accused out of jealousy. TheBuddha delivers

theKalamaSutra.KalamaSutta(A.III,65);SariputtasihanadaSutta(A.IX,11).The incident of jealousy leading to Sariputta being falsely accused can be

found inA. IX,11.TheKalamaSutra is like thecharterofBuddhist teachingconcerning freedomof thought. It is alsocalledKesamuttaSutta.The storyofKokalikaisfoundinS.6,1,10.

ChapterSixty-Three:AlltheWaytotheSea

TheBuddhawaitsforafarmertoeatbeforebeginninghisDharmatalk.The

Buddha speaks about a piece of driftwood floating towards the sea. Svasti isaskedtoguideandlookafterayoungbuffalotenderwhojoinsthesangha.S.XXXV,200.TheBuddha’swordsabout thepieceofdriftwoodare takenfromS.XXXV,

200.

ChapterSixty-Four:TheRoundofBirthandDeath

TheBuddhadeliverstheSutraontheEightRealizationsoftheGreatBeings.

Venerable Vakkali dies. The Buddha teaches about beginninglessness andendlessness.A.VIII,30;S.XII,15;S.XXII,87;S.VX,1;Tchong74(T.26);Tsa1265(T.

125);Tseng26,10(T.125);Tseng42,6(T.125);FoChouoANaLiuPaNienKing(T.46);FoChouoPaTaJenKiaoKing(T.779).TheEightRealizationsof theGreatBeings in thischapterare takenfromT.

779. They are also mentioned in several other sutras, both Southern andNorthern.ThestoryaboutVenerableVakkali’sdeathisrecountedinS.XXII,87,in Tsa 47 (T. 125), and Tseng 19 (T. 99). The Buddha’s thoughts concerningbeginninglessnessandendlessnessattheendofthischapterarefromS.XV,1.TheparableofthearrowsandtheBuddha’steachingonfeelingsarefoundinS.XXXVI, 1, 6. His teaching concerning the contemplation on feelings at themomentofdyingistakenfromS.XXXVI,1,7.

ChapterSixty-Five:NeitherFullnorEmpty

TheBuddhateachesconcerningemptiness,birthlessness,anddeathlessness.S.XXXV,85;CulasunnataSutta(M.121);MahasunnataSutta(M.122);Tsa

232 (T. 99);FoChouoWouYunKiaiK’ongKing (T. 102);TaoHingPan JoKing(T.224);PanJoPoLoMiToSinKing(T.251);TaFangKouangFoHouaYenKing(T.278).The section in which Ananda asks about the nature of the world and the

Buddha’sresponseare takenfromS.XXXV,84.ThesectioninwhichAnandaaskswhat theBuddhameanswhen he says that all the dharmas are empty, istakenfromS.XXXV,85.TheexamplegivenbytheBuddhaoftheDharmahall,the sangha of bhikkhus, themarket, water buffaloes, and the village, is takenfromM. 121, whose contents are basically the same as Tsa 232 (T. 99). Thefollowing explanations are all based on the principle of interdependence andemptiness of self. All the ideas in this chapter concerning birthlessness,deathlessness, interpenetration, and interbeing spoken of in thePrajñaparamitaSutraandtheAvatamsakaSutraarethenaturalandinevitableexpansionoftheBuddha’soriginalteachingondependentco-arising,selflessness,andemptiness.

ChapterSixty-Six:FourMountains

The Buddha delivers the Ullambana Sutra on filial piety. The Buddha

encouragesKing Pasenadi to devotemore time to spiritual practice in his oldage.TheBuddhatellsastoryaboutblindmenandanelephant.Ud.VI,4;S. III,25;FoChouoYuLanPenKing (T.685);FoChouoHiao

TseuKing(T.687);FoChouoFouMouNgenNanPaoKing(T.684).TheYuLanSutradoesnotexistinthePalicanon.Tofindthestoryofthefour

mountains, see S. III, 3, 5. The Vietnamese Emperor Tran Thai Tong wasinspiredbythissutratowritehispiece“FourMountains,PrefaceandGathas,”in theworkKhoaHuLuc (Treatise on Emptiness). The story about the blindmenandtheelephantisfromUd.VI,4.

ChapterSixty-Seven:OceanPoet

Venerable Punna asks the Buddha’s permission to spread the Dharma in a

regionthatisknownforitsviolenceandlackofcivilization.TheBuddhatalksabouttheeightcharacteristicsofthesea.PunnovadaSutta(M.145);S.XXXV,63-64;Tsa311(T.99);A.VIII,19;Fa

HaiKing(T.34);FoChouoHaiPaToKing(T.35).TheeightcharacteristicsoftheseaarerecountedinA.VIII,19.Alsolookat

T.35.

ChapterSixty-Eight:ThreeWondrousGates

TheBuddhaspeaksabouttheproblemofdivisioninthesangha.Hedelivers

the Sutra on the Dharma Seal. The two venerables Yamelu and Tekula askpermission to translate the sutras into classical meter but are refused by theBuddha.Vin.Cv.Kh.5;SamagamaSutta(M.104);PasadikaSutta(D.29);Tsa80(T.

99);FoChouoTchengFaYinKing(T.103);FoChouoFaYinKing(T.104).TheBuddha’swords concerning the problemof division are taken fromM.

104.ThecontentsoftheSutraontheDharmaSealusedinthischapteraretakenfrom T. 104. The two venerables asking permission to translate the sutras ismentionedinVin.Cv.Kh.5.

ChapterSixty-Nine:WhereWilltheBuddhaGo?

SomeasceticsasktheBuddhaphilosophicalquestionsbutaremetbysilence.

Thanks to Venerable Anuruddha, the Buddha receives a new name, theTathagata.S.XLIV,2;AggivacchaSutta (M.72);AlagaddupamaSutta (M.22);A.X,

95;S.XIV,10;Tsa106(T.99);ItiIV,13.TheincidentoftheBuddharefusingtoanswertheasceticUttiya’squestionsis

taken fromA.X,95.The incidentconcerning theasceticVacchagotta is takenfrom S. XIV, 10. The incident with Anuruddha is mentioned in S. XLIV, 2.ConcerningthetitleofTathagata,lookatM.22andM.72;Iti.IV,13,andA.IV,23.

ChapterSeventy:TheQuailandtheFalcon

RahulatellsSvastiaboutBhikkhuVangisa,apoet.TheBuddhacomparesthe

six sense organs to an ocean filled with sea monsters and whirlpools. TheBuddha tells thestoryof the falconand thequail, suggesting thatbhikkhusbeprotected by mindfulness. Svasti recalls the story of Bhikkhu Isidatta andLaypersonCitta.TheBuddhasuggestsatenderwaytodealwithweakmembersof the sangha thatwill preserve the remaininggood seeds in them.There is aconversation between the Buddha and Kesi, a horse trainer. The warriorRohitassaaskstheBuddhahowtogetoutoftheworldofbirthanddeath.Tsa1208-1221(T.99);S.VIII1,1-12;S.XLVII,1,6;Tsa24,15(T.99);S.

SLI,2-3;Tsa570(T.99);Tchong194(T.26);M.65.ThestoryofVangisaistoldinTsa1208-1221(T.99)andTchong192(T.26).

The story of Isidatta is found in S. XLI, 2- 3, and Tsa 570 (T. 99). Theconversation between theBuddha and the horse trainer is found inA. IV, 12,110.ThestoryofRohitassaisseeninTseng43,1(T.125),A.VI,45,Tsa1307,andS.II,3,6.

ChapterSeventy-One:TheArtofStringingaSitar

The Buddha encourages Venerable Sona to take good care of his health.

Jivaka informs the Buddha about Venerable Devadatta’s and the PrinceAjatasattu’sambitions.Devadattaasks theBuddhato transfer the leadershipofthesanghatoDevadatta.Ud.V,6;Vin.Mv.Kh.5;A.VI,55;Vin.Cv.Kh.7;Tchong123(T.26),Tsa

254(T.99);SseuFenLiu(T.1428).TheBuddha’squestionstoSonaaboutstringingasitararementionedinVin.

Mv.Kh.5.AlsoseeA.VI,55.Devadatta’srequesttobegiventheleadershipofthesanghaisrecountedinT.1428andVin.Cv.Kh.7

ChapterSeventy-Two:QuietResistance

Devadattaproposesfivenewrulesandorganizesanindependentsangha.King

Bimbisara abdicates his throne in favor of his son, Prince Ajatasattu. TheBuddhaandhissanghadonotattendthenewking’scoronation.Vin.Cv.Kh.7;Vin.Sv.Sangh.10;SseuFenLiu(T.1428).Devadatta’s proposal for five new rules and his setting up an independent

sangha are recorded in Vin. Cv. Kh. 7. See also Vin. Sv. Sangh. 10. PrinceAjatasattu’s attempted assassinationofKingBimbisara is recorded inVin.Cv.Kh.7andT.1428.

ChapterSeventy-Three:HiddenRice

The first attempt on theBuddha’s life is unsuccessful.Venerables Sariputta

andMoggallanaleaveforGayasisa.TheBuddhameetswithQueenVidehi.Vin.Cv.Kh.7;SseuFenLiu(T.1428).The attempt on theBuddha’s life and the departure ofVenerables Sariputta

andMoggallanaforGayasisacanbefoundinVin.Cv.Kh.7andT.1428.

ChapterSeventy-Four:CryoftheElephantQueen

VenerablesSariputtaandMoggallanaleadfourhundredbhikkhusbacktothe

Buddha’ssangha.TheBuddhareceivesaninjuryinasecondattemptonhislife.TheBuddhapacifiestheelephantNagagiriandthussurvivesthethirdattemptonhislife.Vin.Cv.Kh.7;SseuFenLiu(T.1428).The return of bhikkhus under the guidance of the two elder disciples is

recorded in Vin. Cv. Kh. 7. The hurling of a boulder and the releasing of aviolentelephantinattemptstokilltheBuddhaarerecordedinVin.Cv.Kh.7andT.1428.

ChapterSeventy-Five:TearsofHappiness

The Buddha departs from Magadha and returns to Savatthi for the retreat

season.TheBuddhadeliverstheSingalaSutta.LaydiscipleSudattafallsgravelyill.TheBuddhacreatestheEightObservancesfortheLaity.VenerablesSariputtaandAnandavisitSudattaandofferhimteaching.Magandiya Sutta (M. 75); Culadhammasammadana Sutta (M. 45); Singala

Sutta(D.31);AnathapindikovadaSutta(M.143);Tchong135(T.26);Tsa1031and1032(T.99);Tseng51,8(T.125);FoChouoCheKiaYueVietLieouFangLiKing(T.16);FoChouoPaKoanTchaiKing(T.89).Forthesectiononsensepleasuresandtheleperroastinghimselfonafirein

the forest, lookatM.75.The fourkindsofhappinessaredescribed inM.45.TheepisodeofSudatta’s tearswhenhe listens to the twovenerables teach theDharmaistakenfromM.143.SeealsoTchong28(T.26).

ChapterSeventy-Six:TheFruitsofPractice

War erupts betweenKosala andMagadha.QueenMallikapasses away.The

BuddhaspeakstoKingPasenadiaboutpoliticsandvirtue.TheBuddhareturnstoVulturePeak. Jivaka arranges forKingAjatasattu tomeet theBuddha.TheBuddhadeliverstheSutraontheFruitsofaBhikkhu’sPractice.S.XLVIII,41;KutadantaSutta(D.5);SamannaphalaSutta(D.2);Tch’ang27

(T.1).King Ajatasattu’s invasion of Kosala is recorded in S. III, 14-15. The

Buddha’s suggestions concerning how the law should deal with conflict andcrimeistakenfromD.5,althoughinthissutratheBuddhawasnotspeakingtoeither King Pasenadi or King Bimbisara but rather to a brahmana namedKutadanta. Jivaka’s invitation to King Ajatasattu to go meet the Buddha isspokenofinD.2andTch’ang27(T.1).

ChapterSeventy-Seven:StarsinYourEyes

TheBuddhareturns toSavatthi for theretreatseason.KingPasenadipraises

theBuddhaandtheSangha.UponhisreturntoVulturePeak,theBuddhalearnsofthedeathsofKingPasenadiandVenerableMoggallana.DhammacatiyaSutta(M.89),Tchong213(T.26).KingPasenadi’svisittotheBuddhaandhispraisesarerecordedinbothM.89

andTchong213(T.26).

ChapterSeventy-Eight:TwoThousandSaffronRobes

VenerableDevadatta repents. KingAjatasattu explores the idea of invading

Vajji.TheBuddhadelivershistalkonthesevenpracticestoassurethestrengthand continuation of the sangha. Venerable Sariputta praises the Buddha. TheBuddhaspendstheretreatseasoninBeluvagamakavillageandfallsseriouslyill.MahaparinibbanaSutta(D.16);Tch’ang2(T.1);FoPanNiYuanKing(T.5);

Mahavastu.King Ajatasattu’s sending an envoy to the Buddha to ask his counsel

concerninghisplanstoinvadeVajjiismentionedinD.16andTch’ang2(T.1).The section about the people of Vesali asking the Buddha to come fromRajagahatohelpthemduringtheplagueisrecordedinMahavastu.

ChapterSeventy-Nine:SandalwoodTreeMushrooms

TheBuddhaspeaksaboutthenatureoftheThreeGems.TheBuddhareceives

news thatVenerableSariputtahasdied inNala.TheBuddha leavesVesaliandcrosses the Ganga to head north. He is offered his last meal by Cunda. TheBuddhaenterstheforestofsaltreesinKusinara.S.XLVII,1,9;Tsa638(T.99);MahaparinibbanaSutta(D.16);Tch’ang2(T.

1);FoPanNiYuanKing(T.5).AllthedetailsinthischapterhavebeentakenfromD.16andT.5.

ChapterEighty:BeDiligent!

TheBuddha praisesVenerableAnanda.AsceticSubhadda is the last person

ordainedbytheBuddha.TheBuddhapassesintoNirvana.MahaparinibbanaSutta(D.16);Tch’ang2(T.1);FoPanNiYuanKing(T.5).ThedetailsinthischapterwerealltakenfromD.6andT.5.

ChapterEighty-One:OldPathWhiteClouds

The people of Kusinara offer the Buddha incense, flowers, and music.

VenerableMahakassapa leads five hundred bhikkhus to the Buddha’s funeral.Several delegations from different kingdoms receive relics of the Buddha toplaceinstupas.MahakassapaorganizesacounciltocompileallthepreceptsandsutrasinRajagaha.VenerableSvastireturnstoUruvelaandgazesattheshoreoftheNeranjaraRiverandthewhitecloudsinthesky.MahaparinibbanaSutta(D.16);Tch’ang2(T.1);FoPanNiYuanKing(T.5).Details concerning the Buddha’s funeral and the dividing of his relics are

takenfromD.16andT.5.SanskritEquivalentsofPaliNamesandPlaces

Shantum Seth, a student of Thich Nhat Hanh, organizes pilgrimages, “In theFootstepsoftheBuddha,”eachwinterinIndiaandNepal.Thegroupvisitsthesites associated with the Buddha’s life, going at a pace slower than touristsusuallydo,whichallowsthepilgrimtobemindful,havediscussions,andlistentostoriesoftheBuddha’slifeandteachings,manyfromOldPathWhiteClouds.It isalsoanopportunity toexploreandunderstand thesubtletiesof Indian lifethat have changed little since the time of theBuddha. For further informationandafreebrochure,pleasecontact:

ShantumSeth309-BSector15ANoida201301

IndiaEmail:shantum@ivpas.unv.ernet.in

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