Sacred Texts Buddhism Index Previous Next

p. 87

## CHAPTER VI.

### Jaccandha.

1. Thus have I heard. On a certain occasion the Blessed One dwelt at Vesali, in the Mahavana, in the Pagoda Hall.

And the Blessed One, having robed himself in the forenoon, and taking his alms-bowl and tunic entered Vesali for alms. And when he had returned from his rounds and finished his meal, he called the venerable Ananda to him and said: "Take up, Ananda, the mat, I will pass the heat of the day at the Câpâla shrine."

"Be it so, Sire" said the venerable Ananda in assent to the Blessed One, and taking up the mat, he followed the Blessed One step by step.

And the Blessed One went to where the Câpâla shrine was, and drawing near, he sat down on the appointed seat, and while thus sitting he called the venerable Ananda to him and said: "Delightful, Ananda, is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Bahuputta shrine, delightful is the Sarandada shrine, delightful is the Câpâla shrine! Whoever, Ananda, has dwelt upon, enlarged, made use of as a vehicle, objectified, taken as a foundation, amalgamated, and most thoroughly striven with the constituents of magic power, if he should so wish, is able to remain in this world a Kalpa,1 or the remainder of a p. 88 Kalpa. The Perfect One, Ananda, has dwelt upon, enlarged, made use of as a vehicle, objectified, taken as a foundation, amalgamated, and most thoroughly striven with the constituents of magic power, and if he so wish, can remain in this world a Kalpa, or the remainder of a Kalpa."

And the venerable Ananda failing to penetrate the meaning of the palpable sign made and the clear hint given by the Blessed One, did not beseech the Blessed One and say: "May it please the Blessed One to remain in this world a Kalpa, may it please the Happy One to remain a Kalpa for the welfare of many, for the happiness of many, in compassion for the people, for the benefit, the advantage, the delight of men and gods--so possessed was the heart of Ananda by the Wicked One.

A second time the Blessed One called the venerable Ananda to him and said etc. (repetition as above. Transl.].

A third time etc. [repetition as above Transl.]

And the Blessed One called the venerable Ananda to him and said: "Go now, Ananda, and do as you like."

"Be it so, Sire," said the venerable Ananda in assent to the Blessed One and rising from his seat, he saluted the Blessed One, and passing round keeping his right side to him, he went and sat down, not far off, at the foot of a tree.

And soon after the departure of the venerable Ananda, Mâra, the Evil One, came to where the Blessed One was, and drawing near, he stood respectfully apart and while thus standing Mâra the Evil One said to the Blessed One: "Pass away now, Exalted One, let the Happy One now die: now is the time for the Exalted One to pass away from existence, for the Exalted One has spoken these words: p. 89 'I shall not pass away from existence, thou Wicked One, until I shall have gained monks as my disciples, who are wise and disciplined, well trained, secure in the Doctrine, erudite, versed in the Law, experts in the higher and lower doctrines, correct in their conduct, practised in the lesser duties, to proclaim, teach, make known, elucidate, analyze, and make clear what they have learned from their Master, to refute and demolish by their knowledge any defamation of the doctrine, and to spread the wonder-working truth abroad'. Now, Sire, the Exalted One has gained monks as disciples who are wise and disciplined etc. [as above. Transl.]: Pass away now, Exalted One, from existence: let the Happy One now die: now is the time for the Exalted One to pass away from existence. And the Exalted One, moreover has spoken these words: 'I shall not pass away from existence, thou Wicked One, until I have gained nuns as my disciples. [repetition as above. Transl.].

Until I have gained male votaries etc. d°. d°.

Until I have gained female votaries etc. d°. d°.'

The Exalted One moreover has said: 'I shall not pass away from existence, thou Wicked One, until the 'holy life' is successful, prosperous, wide-spread among all sections of humanity, and thoroughly made manifest to gods and men.' Now, Sire, the 'holy life' spoken of by the Exalted One, is successful, prosperous, wide-spread among all sections of humanity, and thoroughly made manifest to gods and men. Pass away now from existence, Exalted One, let the Happy One now die, now is the time for the Exalted One to enter into Nirvana."

When these words had been spoken, the Blessed One said to Mâra, the Evil One: "Be not anxious, thou Wicked p. 90 One; soon will the Perfect One pass away from existence: three months hence the Perfect One will enter Nirvana."

And the Blessed One, there in the Câpâla shrine, mindful and conscious, relinquished the natural term of life, and when the Blessed One relinquished the natural term of life, the earth quaked, and thunder, horror-fraught and terrible, burst forth from heaven.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"The Sage renounced his life, the cause of life, both long and short. With inward calm and joy, he broke, like coat of mail, his life's own cause."1

2. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Migaramâta.

Now at that time, the Blessed One, having arisen at eventide from his solitary communings was sitting outside in the portico.

And the King Pasenadi Kosala went to where the Blessed One was and drawing near saluted the Blessed One and sat down respectfully apart.

Now at that time, seven ascetics with long matted hair, seven Niganthas,2 seven Acelas,2 seven wearing only one garment, and seven wandering monks with overgrown nails and hair, carrying with them various requisites of monks, were passing by, not far from the Blessed One.

And when the King Pasenadi Kosala beheld these seven p. 91 ascetics, etc. [as above. Transl.] passing by close to the Blessed One, he arose from his seat and placing his upper robe upon one shoulder only (leaving the other bare), he knelt with his right knee on the ground and clasping his hands, three times proclaimed his name to the ascetics: "I am, reverend Sirs, the King Pasenadi Kosala."

Soon after the departure of the ascetics, the King Pasenadi Kosala went to where the Blessed One was and drawing near he saluted the Blessed One and sat down apart and while thus sitting the King Pasenadi Kosala said to the Blessed One: "Are these ascetics, Sire, among those who are reckoned in this world as saints, or as having entered the path that leads to Saintship?"

"Hard is it, Great King, for you, in the enjoyment of a housholder's life, living surrounded by sons, using the powder of sandal wood from Benares, wearing perfumed garlands and in the possession of gold and silver, to tell if these ascetics are saints or on the path that leads to Saintship. Only by living with them, Great King, for a long time, can their virtues be ascertained and this requires much reflection, thought, wisdom and knowledge. Only by associating, Great King, for a long time with them in their modes of life can their integrity be ascertained, and this requires [as above.]. etc. Only by associating with them, Great King, for a long time in their troubles can their persistence be ascertained, and this requires etc. [as above].

Only by conversing with them, Great King, for a long time can their wisdom be ascertained, and this requires much reflection, thought, wisdom and knowledge."

"Wonderful, Sire, marvellous are the words so well spoken by the Blessed One: 'Hard is it, etc. [as above]."

p. 92

There are, Sire, certain of my people going about the country, who may be likened to robbers, for they receive alms without having renounced the world. When these have entered the 'path', I will do likewise.1 As yet, Sire, these people have not removed the dust-heap (of desire), and go about, anointed with oil; with head and beard shorn, in white garments, possessed of and endowed with the 'five pleasures of sense'."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"Should a man not exert himself on every occasion, not exist for another, Not live for the sake of others, Truly, he does not live the holy life"2.

3. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the Blessed One was sitting, looking back upon the various evil and wicked conditions abandoned by him, and contemplating the many good conditions fulfilled.

And the Blessed One looking back upon the various evil and wicked conditions abandoned by him and contemplating the many good conditions fulfilled, on that occasion, breathed forth this solemn utterance:

"That which was, is not now: that which was not formerly, now is: It has not been, it will not be, it is not now."

p. 93

4. Thus have I heard. On a certain occasion, the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time a large number of Samanas, Brahmanas and wandering monks of various heretical sects, holding a variety of views, doubters on many points, having many diverse aspirations, and recourse to that which relates to various heresies, entered Savatthi for alms.

Some of these Samanas and Brahmanas held that the world is eternal and contended that this view was true and every other false.

Some said: the world is not eternal.

Some said: the world is finite.

Some said: the world is infinite.

Some said: the soul and the body are identical.

Some said: the soul and the body are not identical.

Some said: the Perfect One continues to exist after death.

Some said: The Perfect One does not continue to exist after death.

Some said: The Perfect One exists and does not exist after death.

Some said: The Perfect One neither exists nor does not exist after death.

Each contending their view was true and every other false.

These quarrelsome, pugnacious, cavilling monks wounded one another with sharp words (lit. mouth-javelins) declaiming: "such is the truth, such is not the truth: the truth is not such, such is the truth."

And a number of Bhikkhus, robing themselves in the forenoon and taking their alms-bowls and tunics, entered Savatthi for alms and when they had returned from their p. 94 rounds and finished their meal, they went to where the Blessed One was and drawing near, they saluted the Blessed One and sat down apart, and while thus sitting they said to the Blessed One: "Just now, Sire, a large number of Samanas and Brahmanas and wandering monks holding varions heresies entered Savatthi for alms, and they are disputing among themselves, saying: "'This is the truth, such is not the truth etc. [as above. Transl.]"

"These heretical monks, O Bhikkhus, are blind, eyeless, they know not what is right, they know not what is wrong, they know not what is true, they know not what is false. These monks not perceiving what is right, not perceiving what is wrong, not perceiving what is true, not perceiving what is false, become disputations, saying: 'such is the truth, such is not the truth' etc. [as above. Transl.]

In former times, O Bhikkhus, there was a King in this town of Savatthi. And the King, O Bhikkhus, called a man to him and said: "Go, thou, and collect all the men born blind in Savatthi and bring them here."

"Be it so, Lord" said that man in assent to the King and he went to Savatthi and he brought all the men born blind in Savatthi to where the King was and drawing near he said to the King: "Lord, all the men blind from their birth in Savatthi are present."

"Pray, then, bring an elephant before them."

"Be it so, Lord" said that man in assent to the King and he brought an elephant into the presence of the blind men and said: "This, O blind men, is an elephant."

To some of the blind men he presented the head of the elephant, saying, 'Such, O blind men, is an elephant.'

To some he presented the body, saying: 'such is an elephant.'

p. 95

To some he presented the feet, saying: 'Such is an elephant.'

To some he presented the back, saying: 'Such is an elephant.'

To some he presented the tail, saying: 'Such is an elephant.'

To some he presented the hairy tuft of the tail, saying: 'Such is an elephant.'

The show-man, O Bhikkhus, having presented the elephant to these blind ones, went to where the King was and drawing near said to the King: "The elephant, Lord, has been brought before the blind men, do now as seems fit."

And the King went to where the blind men were, and drawing near said to them: "Do you now know what an elephant is like?"

"Assuredly, Lord: we now know what an elephant is like."

"Tell me then, O blind men, what an elephant is like."

And those blind men, O Bhikkhus, who had felt the head of the elephant, said: 'An elephant, Sir, is like a large round jar .

Those who had felt its ears, said: 'it is like a winnowing basket.'

Those who had felt its tusks, said: 'it is like a plough-share.'

Those who had felt its trunk, said: 'it is like a plough.'

Those who had felt its body, said: 'it is like a granary:

Those who had felt its feet, said: 'it is like a pillar.'

Those who had felt its back, said: 'it is like a mortar.'

Those who had felt its tail, said: 'it is a like a pestle.'

Those who had felt the tuft of its tail, said: 'it is like a broom.'

And they all fought amongst themselves with their fists, declaring, 'such is an elephant, such is not elephant, an elephant is not like that, it is like this.'

And the King, O Bhikkhus, was highly delighted.

In exactly the same way, O Bhikkhus, do these heretical p. 96 people, blind and without insight, dispute among themselves saying 'this doctrine is true, every other is false'."

And the Blessed One in this connection, on that occasion, breathed forth this solemn utterance:

"Well is it known that some Samanas and Brahmanas, Who attach themselves to methods of analysis, And perceiving only one side of a case, Disagree with one another."

5. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time a great number of wandering monks, Samanas and Brahmanas, belonging to various heretical sects, holding a variety of views, doubters on many points, with diverse aspirations and having recourse to that which relates to diverse heresies, entered Savatthi for alms.

These Samanas and Brahmanas held various views, such as:

The self and the world are eternal.

The self and the world are both finite and infinite.

The self and the world are neither finite nor infinite.

The self and the world are self-produced.

The self and the world are both self-produced and other-produced.

The self and the world are neither self-produced nor other-produced.

The self and the world spring into existence without a cause.

The self and the world, ease and discomfort are eternal.

The self and the world, ease and discomfort, are not eternal.

p. 97

(The above) are both finite and infinite.

(The above) are self-produced.

(The above) are other-produced.

(The above) are both self-produced and other-produced.

(The above) are both not self-produced and not other-produced, nor have they sprung into existence without a cause.

Thus they disagreed, each one declaring 'this view is true, every other false.'

And a number of Bhikkhus etc. went to where the Blessed One was and said: 'Just now, Sire, a number of Samanas and Brahmanas etc. [as before. Transl.] saying 'this view is true, every other false.'

"These wandering monks, O Bhikkhus, blind, without insight, belonging to various heretical sects, perceive not what is right nor what is wrong, know not what is true, nor what is false, and perceiving not what is right or what is wrong and knowing not what is true or what is false, dispute among themselves, saying etc. [as above. Transl].

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"Well it is known that some Samanas and Brahmanas, Cling to such views, sink down into them, And attain not to Nirvana."

6. The same as above but with the following ending.

"This people are possessed with the notions, 'I am the doer,' 'another is the doer.' They do not understand (that these are two heresies). They see no harm in them. He who perceives the harm in them, does not entertain the ideas, 'I am the doer', 'another is the doer.'

This people, given to pride, stubborn in pride, in bondage p. 98 to pride, clamourous in heretical talk, pass not beyond the Ocean of birth and death."

7. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Subhuti was sitting not far from the Blessed One, in a cross-legged position, with body erect, having entered into a state of thoughtless trance. And the Blessed One saw the venerable Subhuti sitting, not far off in a cross-legged position, with body erect, having entered into a state of thoughtless trance.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"He by whom evil thought is destroyed, And every inward reflection is well considered, He, unconscious of corporeal form, passing beyond 'attachment,' Overcoming the 'four fetters', is not reborn."

8. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bamboo Grove, in Kalandikanivapa.

Now at that time there were two men of Râjagaha deeply enamoured of and in love with a certain courtezan.

They quarrelled, argued and disputed, and attacked each other with trowels, with clods of earth, with sticks and with swords. In this cause they were prepared to face death and the pangs of death.

And a large number of Bhikkhus, robing themselves in the forenoon and taking their alms-bowls and tunics entered Râjagaha for alms and when they had gone their rounds p. 99 in Râjagaha and finished their meal, they went to where the Blessed One was, and drawing near, they saluted the Blessed One and sat down apart and while thus sitting they said to him: "Just now, Sire, two men of Râjagaha, deeply enamoured of and in love with a certain courtezan etc. [as above. Transl.]."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"There are those that hold as essential truth the teaching of him who is an inculcator of trouble [of the view that] whatever one has attanied, or is to attain is sprinkled over with evil. There are those who accept as helps morality, good life, chastity. This is the one ideal [the aim] of him who argues thus.

And there is a second ideal: to wit, that there is no harm in lusts. Both these ideals of life--that of despair of good, and that of the sensualist--enlarge the realm of death, and that [in its turn] tends to the increase of speculation. Some, not understanding [the real nature of] these ideals, stick to them, some get beyond them. Those who see through them, are not in them, do not think that way, their revolution is beyond perception [that is, they do not revolve in Samsara, they attain Nirvana in this life and are not subject to rebirths and redeaths."]

9. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the Blessed One, was sitting in the open air, the night was profoundly dark and oil-lamps were alight.

p. 100

And a number of moths falling over and over into these oil-lamps, met with disaster, ruin and utter destruction. And the Blessed One beheld these moths falling over and over into the oil-lamps, meeting with disaster, ruin and utter destruction.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"They run up to it and beyond, But never reach the essence. They magnify to themselves new and ever new bonds. As the moths fall into the flame, So, some are attracted [by the doctrine] That, in the seen and the heard [is the essence]."

10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

And the venerable Ananda went to where the Blessed One was and having saluted him, sat down apart, and while thus sitting, the venerable Ananda said to the Blessed One: "Until, Sire, the Perfect Ones, the Saints, the Supreme Buddhas are born in the world, the heretical sects and wandering monks are held in honour, worshipped, esteemed and reverenced, and are recipients of the requisites of monks, such as, robes, alms, sleeping places, and drugs in case of sickness, but when the Perfect Ones, the Saints, the Supreme Buddhas appear on earth then these heretical sects and wandering monks are not held in honour, worshipped, esteemed and reverenced and are not recipients of the requisites of monks, such as, robes, alms, sleeping places and drugs in case of sickness. Now, Sire, the Blessed One p. 101 and the Brotherhood are held in honour etc. and are recipients of etc. and drugs in case of sickness."

"It is so, Ananda; until the Perfect Ones, the Saints, the Supreme Buddhas etc. the heretical sects etc. are recipients of the requisites etc."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

"The light of the glowworm is seen, until the rising of the sun; In the splendour of the sun-rise, its light fades and shines no more. So is it with the light of the heretics. Until the Supreme Buddhas appear on earth: Not till then do the wise and the disciples receive enlightenment. Those who hold heretical views, escape not from sorrow."

Next

### Footnotes

p. 87

1 A cycle of time.

p. 90

1 Vide "Buddhism in Translations" by the late H. O. Warren.

2 Naked ascetics.

p. 92

1 The whole of this passage is very obscure in the original.

2 Text obscure.