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eating one meal a day, chaste, moral, with a
glorious religion, what would you do to him ?"

"Lord, we should salute him respectfully,
or rise in his presence, or offer him a seat, or
present him with robe and alms-bowl, a dwell-
ing-place, the requisites for sickness, medicine
and conveniences ; and we should appoint for
him the protection, toleration and defense that
are due to religion. (8) But, Lord, how could
there be such moral restraint in an immoral,
wicked man like him ?"

Now at that time St. Finger-garland was
sitting not far from the Lord. Then the Lord,
stretching out his right arm, said to Pasenadi,
the King of Kosala: "This, great King, is
Finger-garland!" Then the king was seized
with fear, consternation and horror, and the
Lord, seeing him so, said to him : "Fear not,
great King, fear not : there is nothing for you

(8) Rhys Davids translates the same phrase in the Long
Collection thus : watch and ward and guard according
to the law. The or in our present translation of this para-
graph arises from a difference in the text.



2^. THE PENITENT ROBBER



to fear any more." So the King, who had been
terrified, became calm again, and went up to
Finger-garland, saying to him : "Surely Your
Reverence is not Finger-garland?" "Yes,
great King."

"What is the clan of Your Reverence's
father, and what is the clan of your mother ?"

"Great King, my father is a Gaggo, and
my mother a Mantani."

"May it please Your Reverence Gaggo-
Mantanl-son, I shall supply you with a robe,
alms-bowl, and dwelling-place, and with the
requisites for sickness, medicine and con-
veniences."

But at that season St. Finger-garland was
a forest-dweller, with an alms-bowl, and wear-
ing three robes taken from dustheaps. So he
said to the king : "Enough, great King : three
robes are my full outfit."

Then Pasenadi, the King of Kosala, ap-
proacht the Lord, saluted him respectfully, and
sat on one side. And so sitting, the King said
to the Lord : "Wonderful, O Lord ! marvelous,
O Lord ! is it even until now, O Master and
Lord: men are tamed among the untamed, paci-
fied among the unpacified,and among those who
have not attained, they are brought to Nirvana
(literally, exiinguishi among the non-extinct). (9) K^¬ї

(9) A magnificent paronomasia, quite untranslatable :
aparinibbutanam parinibbapeta. The last word is causative,
and the literal translation would be very cumbrous : caused to
be extinguisht among those not extinguisht.



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Lord, whom we could not tame by staff or
sword, is tamed by the Lord without staff and
without sword. But now, Lord, we must go :
we have much to do, much business on hand."

"Just as you think fit, great King."

So Pasenadi, the King of Kosala, rose from
his seat, saluted the Lord respectfully, and
keeping him on his right hand, departed. Then
St. Finger-garland, having drest betimes, took
bowl in robe and went into Savatthi for alms.
And going thru Savatthi from house to house
for alms, he saw a woman in the agonies of
travail, and thereupon thought to himself:
''Alas, how beings suffer ; alas, how beings
suffer!"

Now St. Finger-garland, having gone to
Savatthi for alms and returned in the after-
noon, approacht the Lord, saluted him, and
sat as usual, and said : "Lord, today on my
begging rounds in Savatthi, while I went from
house to house, I saw a woman in the agonies
of travail ; whereupon I thought to myself :
'Alas, how beings suffer; alas, how beings
suffer!'"

"Well now, Finger-garland, go to Savatthi,
go up to that woman and say this : 'Since I
was born, sister, I do not remember that I
ever purposely took the life of anything that
breathes. By this truth be there safety to thee
and safety to thy womb.* "



;^^. THE PENITENT ROBBER



"But Lord, that would surely be for me a
deliberate lie : by me, Lord, have many breath-
ing things been reft of life."

"Well, then, Finger-garland, go to Savatthi,
approach that woman and say : 'Sister, since
I was BORN OF THE NOBLE BIRTH I do not
remember that I ever purposely took the life
of aught that breathes. By this truth be there
safety to thee, and safety to thy womb.' "

"Even so. Lord," said St. Finger-garland,
in assent unto the Lord ; and going into
Savatthi, he approacht that woman and said :
"Sister, since I was BORN OF THE NOBLE
BIRTH I do not remember that I ever pur-
posely took the life of aught that breathes. By
this truth be there safety to thee and safety to
thy womb."

Whereupon there was safety to that
woman and safety to her womb.

And forthwith St. Finger-garland, dwell-
ing alone, retired, earnest, ardent and strenuous
for a little time, realized by his own supernal
knowledge, and even in this world, that in-
comparable goal of the religious life, for the
sake whereof do veritable gentlemen go forth
from the domestic life into the homeless one :
he perceived that birth was destroyed, that the
religious life was lived, and duty done, and
after this existence there was naught beyond.
And so St. Finger-garland became one of the
Arahats.

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Now St. Finger-garland, having drest be-
times, took bowl in robe, and went to Savatthi
for alms ; and on one occasion a clod of
earth was thrown and hit his person; upon
another occasion a stick, and yet again a stone.
Then St. Finger-garland, with his head broken
and the blood flowing, his bowl broken and
his robe rent, approacht the Lord. And the
Lord saw him coming from afar, and said to
him : "Bear up, O Brahmin, bear up ! You
are feeling in this world the effect of some
deed for which you would have been tor-
mented in hell for many years, for many
hundreds and thousands of years,'*

Then St. Finger-garland, when secluded
and solitary, felt the bliss of deliverance, and
on that occasion gave vent to the following
Enunciation.



The dialog ends with a page of rugged verse,
which recurs in the Book of Stanzas by Monks,
and probably goes back to some expressions of
Arjgulimalo himself. Because the siitra is accom-
panied by stanzas, the Chinese Agamas have it in
the Bhikshu section of the Sagathavaggo of the
Classified Collection instead of in the Middling.

The words italicized are important. This is
the doctrine of the forgiveness of sins. To the
Arahat all the past is wiped away, and he only
suffers such physical effects of evil as those de-
scribed ; but no retribution can follow him beyond
the grave.

24



^6. DISCIPLES REPELLED BY DEEP DOCTRINE

36. DISCIPLES REPELLED BY
DEEP DOCTRINE.



John VI. 66.

Upon this many of his disciples went back,
and walkt no more with him.



Numerical Collection VII. 68.

(Chinese Middling Collection, No. 5. Agreement perfect.)

Now, when this discourse [on Burning]
was spoken, hot blood gusht from the mouths
of some sixty monks, while other sixty rejected
the teaching, and went back to the world, say-
ing: "Hard is the Lord, very hard is the
Lord!" But the hearts of yet other sixty
monks, who clung not to the Depravities, were
emancipated.



25



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37. TRIUMPHAL ENTRY INTO THE
CAPITAL; WITH PEAN.



Luke XIX. 37-38.
And as he was now drawing nigh, [even] at
the descent of the Mount of Olives, the whole
multitude of the disciples began to rejoice and
praise God with a loud voice for all the powers
which they had seen; saying. Blessed is the
King that cometh in the name of the Lord :
peace in heaven, and glory in the highest.



Major Section on Discipline, I. 22.

(C.T., N. C iii7-)(0
Translated in S. B. E., Vol. XIII, p. 141.

Now Seniyo Bimbisaro, the King of
Magadha, when the night had past, com-
manded excellent food, both hard and soft, to
be prepared, and the time to be announced to
the Lord, thus :

"It is time, Lord : the meal is ready."
And the Lord, having drest betimes, took

(i; We have in the Chinese three (at least) different ver-
sions of this story. The one I quote here is in the Vinaya Text
of the Dharmagupta School. Another is in that of the Mahi9a-
sakas. The stanzas spoken by Sakko in answer to the people are
longer in the Dharmagupta Vinaya. A third version is found in
the Madhyama-agama No. 62. But this version omits Sakko' s
stanzas in Buddha's praise. (A. M. )
26



37- TRIUMPHAL ENTRY



his bowl in his robe, and entered Kinghouse
fRajagaha) with a great company of monks,
with a thousand monks who had all been wild
ascetics before.

Now at that season Sakko the Lord of the
angels, assuming the appearance of a young
brahmin, walkt in front of the company of
monks with the Buddha at its head, and sang
the following stanzas :

The Self-Controlled One with the self-con-
trolled, together with the wild ascetics
that were ; the Emancipated One with
the emancipated.

The Altogether Golden, the Lord, hath
entered Kingshouse.

The Delivered One with the delivered,
together with the wild ascetics that
were ; the Emancipated One with the
emancipated.

The Altogether Golden, the Lord, hath
entered Kingshouse.

He who hath crost [the ocean of passion]
with those who have crost it, together
with the wild ascetics that were ; the
Emancipated One with the emanci-
pated,

The Altogether Golden, the Lord, hath
entered Kingshouse.
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Endowed with ten nobilities of mind, ten
powers, understanding the ten condi-
tions, and of ten possest,

The one with retinue of hundreds ten, the
Lord, hath entered Kingshouse.

When men saw Sakko, the Lord of the
angels, they said : "This young brahmin is
handsome indeed, fair to behold, giving delight.
To whom does this young brahmin belong?"

[i. e. Whose attendant student is he?]

Whereupon Sakko the Lord of the angels
addrest those men with a stanza :

" He who is entirely tamed, unrivalled
Buddha,

The Arahat, the world's Auspicious One,
his attendant am I."

It is doubtless hypercriticism to observe that
Luke's refrain, alone among the four Evangelists,
who all describe this scene, is curiously parallel to
the Pali :

Euki>Yrjixiv(>fisvo


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Online LibraryAlbert J. (Albert Joseph) EdmundsBuddhist and Christian gospels (Volume 2) → online text (page 2 of 15)