Thousands of monks followed the Awakened One, and beat a track behind his path. On the last autumnal plain full-moon night the Exalted One took his seat in the midst of the assembly of monks under the canopy of heaven. And the Exalted One beheld the silent, calm assembly of monks and spoke to them as follows:
“Not a word is spoken, O Monks, by this assembly, not a word is uttered, O Monks, by this assembly, this assembly consists of pure kernel.
“Such is, O Monks, this fraternity of disciples, that it is worthy of offerings, of oblations, of gifts and homage and is the noblest community in the world.
“Such is, O Monks, this fraternity of disciples, that a small gift given to it becomes great, and a great gift given to it becomes greater still.
“Such is, O Monks, this fraternity of disciples, that it is difficult to find one like it in the world.
“Such is, O Monks, this fraternity of disciples, that one is glad to walk many miles to behold it, and even if it be only from behind.
“Such is, O Monks, this fraternity of disciples, such is, O Monks, this assembly, that, O Monks, there are among these disciples some monks who are Perfect Ones, who have reached the end of all illusion, who have arrived at the goal, who have accomplished the task, have cast off the burden, have won their deliverance, who have destroyed the fetters of existence, and who, through superior knowledge, have liberated themselves.”
And to the Awakened One who had come before him and to all Buddhas in all times throughout the universes he prayed the Heart of the Great Dharani, the center of his crowning Prayer, for the emancipation of the world from its incessant birth and dying:
“Om! O thou who holdest the seal of power
Raise thy diamond hand,
Bring to naught,
Destroy,
Exterminate.
O thou sustainer,
Sustain all who are in extremity.
O thou purifier,
Purify all who are in bondage to self.
May the ender of suffering be victorious.
O thou perfectly enlightened,
Enlighten all sentient beings.
O thou who art perfect in wisdom and compassion
Emancipate all beings
And bring them to Buddhahood, amen.”
As the Word of awakening spread around, the ladies cut off their hair, put on the yellow robe, took begging bowls, and came out to meet Buddha. No, he said, “As water is held up by a strong dyke, so have I established a barrier of regulations which are not to be transgressed.” But since even the Princess Yasodhara and his devoted maternal aunt Prajapati Gotami were among this elite group of earnest and fearless women, and Ananda with typical affectionateness and at the importunate insistence of Gotama’s aunt interceded so fervently in their favor, the Blessed One relented and the Sisterhood of Bhikshunis came into being. “Let them be subject and subordinate to the brethren,” he commanded.
“Even so,” spoke the Holy One, “their admission means that the Good Law shall not endure for a thousand years, but only for five hundred. For as when mildew falls upon a field of rice that field is doomed, even so when women leave the household life and join an Order, that Order will not long endure.” Coupled with this was his premonition of the troubles that came in after days when Devadatta rose up and used some of the nuns for his schemes.
The Great King Prasenajit, whose kingdom dwelt in mighty peace yet himself being beset with confusion and doubt after a falling-out with his erstwhile beloved queen, and wishing at this time to hear the good and evil law from the lips of the Honored of the Worlds, found the Buddha, approached him respectfully from the right side, paid his compliments, and sat down.
To King Prasenajit the Tiger of the Law said: “Even those who, by evil Karma, have been born in low degree, when they see a person of virtuous character feel reverence for him; how much rather ought an independent king, who by his previous conditons of life has acquired much merit, when he encounters Buddha, to conceive even more reverence.
“Nor is it difficult that a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein.
“Now then, for the sake of the great ruler, I will briefly relate the good and evil law. The great requirement is a loving heart! To regard the people as we do an only son; not to exercise one’s self in false theories, nor to ponder much on kingly dignity, nor to listen to the smooth words of false teachers.
“Not to vex one’s self by ‘lying on a bed of nails,’ but to meditate deeply on the vanity of earthly things, to realize the fickleness of life by constant recollection.
“Not to exalt one’s self by despising others, but to retain an inward sense of happiness resulting from one’s self, and to look forward to increased happiness hereafter resulting also from one’s own self.
“Hear, O Maharajah! Self be your lantern, self be your refuge, no other refuge! The Established Law be your lantern, the Established Law be your refuge!
“Evil words will be repeated far and wide by the multitude, but there are few to follow good direction.
“As when enclosed in a fourstone mountain, there is no escape or place of refuge for anyone, so within this sorrow-piled mountain-wall of old age, birth, disease, and death, there is no other escape for the world than the practicing of the true law by one’s own self.
“All the ancient conquering kings, who were as gods on earth, thought by their strength to overcome decay; but after a brief life they too disappeared.
“Look at your royal chariot; even it is showing signs of wear and tear.
“The Aeon-fire will melt Mount Sumeru, the great water of the ocean will be dried up, how much less can our human frame, which is as a bubble and a thing of unreality, kept through the suffering of the long night of life pampered by wealth, living idly and in carelessness, how does this body expect to endure for long upon the earth! Death suddenly comes and it is carried away as rotten wood in a stream.
“Thick mists nurture the place of moisture, the fierce wind scatters the thick mists, the sun’s rays encircle Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed.
“The Being who is Cooled, not lagging on the road of the law, expecting these changes, frees himself from engagements, he is not occupied with self-pleasing, he is not entangled by any of the cares of life, he holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom of not-perceiving wisdom, but yet perceiving that which tells him of his own momentariness.
“The wise ones know that, though one should be born in heaven, there is yet no escape from the changes of time and the changes of self, the pernicious rules of existence even heavenly; their learning, then, is to attain to the changeless mind; for where no change is, there is peace.
“The changeless body of life immortal is offered all; it is the mind-magic-body (manomayakaya); all beings are coming Buddhas because all beings are coming no-bodies; and all beings were past Buddhas because all beings were past no-bodies; and thus, in truth, all beings are already Buddhas because all beings are already no-bodies.
“For the possession of changeful body is the foundation of all pain.
“Conceive a heart, loathe lust; put away this condition, receive no more sorrow. For lust is change, lust is desires unequally yoked like two staggering oxen, lust is loss of love.
“When a tree is burning with fierce flames how can the little sister-birds congregate therein?
“The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant.
“To neglect this knowledge is the mistake of life.
“All the teaching of the schools should be centered here; without it is no true reason.”
Hearing these words King Prasenajit went back home and reconciled with his queen. He became quiet and joyful. He had learned that the want of faith is the engulfing sea of ignorance, the presence of disorderly belief is the rolling flood of lust; but wisdom is the handy boat, reflection is the hold-fast by which to win access to the other shore and find eternal safety. But King Prasenajit was not yet enlightened nor wholly a believer in the Buddha, for in his joy and religious enthusiasm he now ordered sacrificial rites in order to obtain merit beyond the merit of the sermon.
The Blessed One was at Sravasti, in the Jeta grove in Anathapindika’s park. A number of monks having risen early and dressed and taken bowl and robe, entered Sravasti for alms. After their return they sought the presence of Buddha and told him of the preparations for a great sacrifice being arranged to be held for King Prasenajit. Five hundred bulls, five hundred bullocks, and as many heifers, goats, and round-horned rams were led to the pillar to be sacrificed, after which the slaves and menials and craftsmen, hectored about by blows and by fear, made the preparations with tearful faces weeping. Hearing of this evil murderousness, the Exalted One understood as ever that men were shamed and debased forever, and only because of ignorance.
“To slaughter the gentle lamblike beast that fills your pail with milk, for to eat of its suffering flesh, is evil and sin, foolish the hand that holds the knife in the general emptiness, bound to haunt the butcher to his sop’s successive graves; but O my bhikshus, brothers, how much more evil, more sin still, to take the kindly ox and other beasts, hapless are their eyes, and swill them in drunken hacking bloodbath sacrifice for the sake of gaining one’s own rebirth yet again in heavens of self and pain.
“Whatever a man sacrifice in this world as an offering or as an obligation for a whole year in order to gain merit, the whole of it is not worth a quarter of a centavo.
“All creatures tremble at punishment, all creatures love life; remember that thou art like unto them, and do not kill, nor cause slaughter.
“He, seeking his own happiness, that punishes or kills creatures who also long for happiness, will not find happiness after death.
“A man is not religious because he injures living creatures; because he has pity on all living creatures, therefore is a man called religious.
“In seeking to escape from suffering ourselves, why should we inflict it upon others?
“Unless you can so control your minds that even the thought of brutal unkindness and killing is abhorrent, you will never be able to escape from the bondage of suffering.
“Pure and earnest monks and Wise Beings, when walking a narrow path, will never so much as tread on the growing grass beside the path.
“It is only such true and sincere bhikshus who have repaid their Karmic debts of previous lives, who will attain true emancipation, and who will no more be bound to wander to this triple world of sense, contact, and suffering.
“How can a religious man, who hopes to become a deliverer of others, himself be living or gaining afterlife on the flesh of other sentient beings?
“So all dedicated men must be careful to live in all sincerity, refraining from even the appearance of unkindness to other life.”
Hearing of these words, learning that the Buddha regarded sacrifice as so much rueful butchery, the King returned, came into the presence of the Holy One, and after exchanging greetings with him and compliments of friendship and courtesy, sat down at one side. So seated he said to the Holy One:
“Does Master Gotama also make no claim to be perfectly and supremely enlightened?”
“If there be anyone, sire, to whom such enlightenment might rightly be attributed, it is I. I verily, sire, am perfectly and supremely enlightened.”
“But Master Gotama, there are recluses and Brahmins who also, like yourself, have each their order of disciples, their attendant followers, who are teachers of disciples, well-known and reputed theorizers, highly esteemed by the people. Now they, when I’ve asked this same question of them, have not laid claim to perfect and supreme enlightenment. How can this be? For Master Gotama is young in years, and is a novice in the life of religion.”
“There are four young creatures who are not to be disregarded or despised because they are youthful,” replied the Buddha. “What are the four?
“A noble prince.
“A snake.
“A fire.
“A monk.
“Yea, sire, these four young creatures are not to be disregarded or despised because they are youthful.”
When these things had been said, King Prasenajit spoke thus to the Exalted One: “Most excellent, Lord, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gotten lost, or were to bring a lamp into the darkness, so that those who have eyes could see external forms—even so, Lord, has the truth been made known to me in many a figure by the Exalted One. I, even I, Lord, betake myself to the Exalted One as my refuge to the Established Law and to the Order. May the Exalted One accept me as a follower, as one who from this day and forth as long as life endures has taken his refuge therein.”
And this King kept his word, and aged with the Buddha himself throughout the rest of their natural lives.
The manner in which the Enlightened One ordinarily spent each day was very simple. Rising at dawn he would wash and dress himself without assistance. He would then meditate in solitude till it was time to go on his round for the daily meal without which he could not go on living and practicing the Dharma. When the time arrived, dressing himself suitably, with his bowl in his hand, alone or attended by some disciples, he would visit the neighboring town or village. After finishing his meal in some house, he would discourse on the Dharma to the host and his family with due regard to their capacity for spiritual enlightenment, return to his seating-mat or depending on the rainy season his lodgings and wait till all his followers had finished their meal. He would discourse to the monks and suggest subjects for thought or give them exercises in meditation suited to their attainments or else finally remind them that the stopping of all thoughts and all conceptions, the curing the mind of thoughts and of the very thought of thoughts, is the practice that leads to Nirvana. They would then leave him, going off each to his own favorite spot to meditate. During the heat of the Indian day he would lie down and take a short rest, lying down on his right side in the lion posture with knee on knee and head on hand, in the traditional posture he recommended for sleep and for which reason he was sometimes called The Lion of the Sakyas; but in this midday repose he would not sleep, nor practice a systematic meditation, rather he would simply rest and ponder rest.