sician to give me health, I throw no further difficulties. in the way." On this, one of the ascetics greatly commends Bôdhisatwa, on the ground that all religious disputes and controversies, where the object is victory only, certainly lead to hatred and greater evils than any good they can effect. 'But although," Bôdhisatwa says, "I desire not to wrangle, nevertheless, I seek a condition of escape that admits of no return to life and its troubles;" on which Alara speaks of his system as teaching this. "But how?" enquires Bôdhisatwa, "at one moment you speak of your discipline leading to a definite condition of Being (bhuva), and the next you say it admits of no return-this is strange." "And so it is," said Alara, "for this condition of which I speak is that of the Great Brahma, whose substantial existence is one of perfect quietude, without beginning, without end; without bounds or limits, no first or last, his operations inexhaustible, his form without parts or marks—immutable, incorruptible." "But if this be so," said Bôdhisatwa, "what becomes of him, and who is He when at the end of the Kalpa, this heaven and earth, even up to the abode of Sakra, is burnt up and entirely destroyed-where then is your Creator?" Alara remained silent, with a quiet smile on his lips, whilst one of his disciples greatly commended the a, "for this condition of reat Brahma, whose suberfect quietude, without ut bounds or limits, no haustible, his form withe, incorruptible." hisatwa, "what becomes t the end of the Kalpa, to the abode of Sakra, ed-where then is your quiet smile on his lips, eatly commended the list of Rishis), all of whom of the sun, and attained the "What then is this 'ent the sun?"" enquired Bôd these, how can I admit the God, who alone deserves viction seized Bodhisatwa, could not be a final and co ance, and his heart became Alara perceiving this, dressed Bôdhisatwa, "What verance, beyond the one II you look?" To which Bôdhisatwa r which questions about th place-in which there shall senses or their objects-no ease or old age-no question or non-existence, about e which words shall be useles less and illimitable (realized Then he added this Gâth "In the beginning there was neit Neither earth or water, fire, wi Then there was no need of a T But a condition of perfect fre tained." system which could reach no further than this, an arose and left the company of Alara and his follow on which they escorted him a little distance, and wis him lasting happiness. Discussion with Udra Râmaputra.1 § 2. At this time there was a distinguished teacher living as a mit not far from Râjagriha, whose name was Udra Rama. Bộ satwa, having heard of his fame, determined to seek his compa and inquire into his system of religion. Proceeding, therefore, in a deliberate manner from the prese of Alara, he advanced towards the river Ganges, having cros which he came to the place where Udra Rama was, and dressed him as follows-" Virtuous sir! I have sought your c pany, that I may receive instruction from you in the disciplin the Brahman!" To whom he replied" Most virtuous Gôtar as I judge, you are able to receive my instruction, and to prac this discipline of the Brahman; but if you really desire this, must first of all lay a right foundation to secure the desired result To whom Bodhisatwa answered, "Would that you would expl what I must do, and what is your system of deliverance!" On this Udra explains that his system hinges on the abse of all questions of relationship (relative truth)—that there must neither thought (sanjnya-skandha), or the absence of it; and this state of absolute indifference lies the highest deliverance. Bodhisatwa, in a brief time, realised in himself this mode 1 In the original, Yeou-to-lo (Udra) Lo-Ma-tsen (Râmaputra). 1, was still dissatisfied with a no further than this, and so y of Alara and his followers, n a little distance, and wished "Bôdhisatwa, considering, pe Was one which, from old tim But was no means of final ar Therefore, he turned away a Cˇdra Râmaputra.1 nguished teacher living as a her- erate manner from the presence he river Ganges, having crossed ere Udra Rama was, and ads sir! I have sought your comon from you in the discipline of lied-"Most virtuous Gôtama! my instruction, and to practise t if you really desire this, you n to secure the desired result." Would that you would explain stem of deliverance!" ystem hinges on the absence ve truth)—that there must be or the absence of it; and in the highest deliverance. sed in himself this mode of Lo-Ma-tsen (Râmaputra). The sojourn in M § 2. THEN Bôdhisatwa, leaving the dwelt, went forward with thoughtf tain called Pândava [this signifies arrived there, he sought for a shady sat down, with his legs crossed, b his body, and his mind composed t condition was as that of the man al a burning fire, when that fire is re peace. Then he began to reflect: "How myself of this weight of accumul stroy this secret power of delusion, tion ?-and when shall I be able bonds of perpetual birth and death his person shone forth with double At this time there were various mountain side, some gathering sh the dry dung of the ox, others eng their herds, and others travelling off beheld Bodhisatwa sitting unde glorious as a bright golden image. with a strange feeling of reverence Respectable sir! believe me, whence has he come, and how did 66 neath; others said, he is the spirit of the upper regions of come down to earth. So they were all in doubt who this co that shone out so gloriously, as the brightness of the sun and in the midst of the mountain, and in whose presence the of the Palasa trees opened and displayed their sweets. At said they, this is no mortal man, for never yet did man p such beauty, and shed abroad such glory, as this man. [Kiouen XXII contains 6420 words and cost 3.21 taels.] CHAPTER XXIII. Bodhisatwa visits Râjagriha. § 1. Now Bodhisatwa, having passed the night in this place, early dawn put on his outer robe, and proceeded from Mount dava towards Râjagriha to beg his food, desiring to rid hims every remnant of earthly pollution, and to attain a condit perfect purity and rest (Anupadhisesa Nirvâna). Then he remembered that he had no alms-bowl (Patra) in v to receive his food; wherefore looking around him in every tion for some substitute, he suddenly saw a place where ther a pond covered with great flowers; seeing which he forth addressed himself to a certain man who was passing by, and "Respectable sir! may I ask you the favour of picking me o those leaves 2 of the lotus flower growing in yonder pond ?" ing heard the request, the man immediately entered the pond procured the leaf, and presented it respectfully to Bodhisa having received which he went forward to the city of Râjagril beg his food. Then the people within and without the city, seeing the in 1 Ki-che-kiu, evidently an abbreviation from the Pali, Ghe kato. 2 Patra. This seems to intimate the origin of the word pátr alms-bowl. |