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II. IN THE LIFE OF WOMEN
1. There are four different types of women: First, there are those
who become angry for slight causes, who have changeable minds, who
are greedy, jealous of other's happiness, and who have no sympathy
for the needs of others. Second, there are those who grow angry over
ordinary affairs, who are fickle and greedy, but who do not envy
others their happiness and who are sympathetic for the needs of
others. Third, there are those who are more broad-minded and who do
not become angry very often, and who know how to control a greedy
mind, but who are not able to avoid feelings of jealousy and who are
not sympathetic. Fourth, there are those who are broad-minded, who
can restrain feelings of greed and retain a calm mind, who do not
envy others their happiness, and who are sympathetic for the needs of others.
2. When a young woman marries she should make the following resolutions:
"I must honor the parents of my husband. They have given us all
the advantages we have and are our wise protectors, so I must serve
them with appreciation and be ready to help them whenever I can."
"I must be respectful to my husband's teacher because he has
given my husband a sacred teaching and we could not live as human
beings without the guidance of the sacred teachings."
"I must cultivate my mind so that I will be able to understand
my husband and be able to help him in his work. I must never be
indifferent to my husband's interests, thinking they are his affairs
and not mine."
"I must study the nature, ability and tastes of the family and
of the servants so that I can conserve the income of my husband and
not waste it."
3. The relation of husband and wife was not designed merely for their
convenience. It has a deeper significance that the mere association
of two bodies in one house. A husband and wife should take advantage
of the intimacies of their association to help each other train their
minds in some holy teaching and thus to mutually profit by their
marriage. An old couple, the "ideal couple" as they were
called, once came to Buddha and said, "Lord, we married after
being acquainted from childhood and there has never been a cloud on
our happiness. Please tell us if we can be married in the next
life?" The Buddha gave them this wise answer: "If you both
have exactly the same faith, if you both receive the same teachinig
in exactly the same way, and if you have the same wisdom, then you
will have the same mind in the next birth."
4. The young wife of the eldest son of the rich merchant,
Anathapindika, was proud and arrogant and did not listen to the
instruction of her husband and his parents and consequently there was
trouble in the family. One day the Blessed One came to visit
Anathapindika and noticed it. He called her to him and spoke to her
kindly, saying, "There are seven types of wives, namely, a wife
who is like a murderer. She has an impure mind, does not honor her
husband and then loses her heart to another man. Second, a wife who
is like a thief. She never considers her husband's labor but thinks
only of her desire for luxury. She wastes her husband's income to
satisfy her appetite and by so doing steals from him. Third, a wife
is like a master. She rails at her husband, neglects the housekeeping
and thinks only of her own comfort. Fourth, a wife who is like a
mother. She cares for her husband as though he was a child, she
protects her husband as a mother does her son, and she looks after
her income as though he was incapable of doing so. Fifth, a wife who
is like a sister. She is faithful to her husband and serves him like
a sister with modesty and reserve. Sixth, a wife who is like a
friend. She tries to please her husband like a friend who has just
returned from a long absence. She is modest, behaves nicely and
treats her husband with great respect. Seventh, a wife who is like a
maid-servant. She serves her husband will and with fidelity. She
respects him, obeys his commands, has no wishes of her own, no
ill-feeling, no resentment, and always tries to make him happy."
"My dear lady, which type of wife are you like, or would you
wish to be like?" Hearing the kind words of the Blessed One she
was ashamed of her past conduct and replied that she would like to be
a wife like the maid-servant. She changed her life and became her
husband's helper and together they sought enlightenment.
5. Ambapali was a wealthy and famous courtezan of Vaisali and many
young and beautiful girls lived with her. She called upon the Blessed
One and asked him to give them some good teaching which he did,
speaking as follows:
"Ambapali, the mind of a woman is easily disturbed and is easily
misled. She yields to her desires and gives up to jealousy more
easily than a man does, therefore, it is harder for a woman to follow
the Noble Path. This is especially true for a young and beautiful
woman. But, Ambapali, you must remember that youth and beauty do not
last but are followed by sickness, old age and suffering. You should
decide to follow the Noble Path while you are yet young, but to do it
you must overcome all desire for wealth, affection, and pleasures.
Desire for wealth and love are a woman's besetting temptation,
Ambapali, but they are not the eternal treasures. Enlightenment is
the only treasure that holds its value. Strength is followed by
illness; youth must yield to old age; life gives way to death. One
must go away from a beloved one to live with a hateful one; one may
not follow the path he wishes for very long; it is the law of life.
The only thing that protects one and brings one to lasting peace is
enlightenment. Ambapali, you should seek enlightenment at once."
She listened to him, became his disciple and as an offering to him
she gave the Brotherhood her beautiful pleasure park.
6. There is no distiction of sex on the path to enlightenment. If a
woman possesses a mind to seek for enlightenment she is a heroine.
Makkika, the daughter of King Prasenajit and the Queen of King
Ayodhya, was such a heroine. She had great faith in the teaching of
the Blessed One and uttered the ten following vows and three wishes,
in his presence: "My Lord, until I gain enlightenment
(1) I will not violate the sacred precepts;
(2) I will not be arrogant before people who are older than myself;
(3) I will not become angry with anyone;
(4) I will not be jealous of others nor envy their possessions;
(5) I will not be selfish either in mind nor property;
(6) I will try to make people happy with the things I receive and
will not hoard them for myself;
(7) I will receive all people courteously, give them what they need
and will speak kindly to them; I will consider their circumstances
and not my convenience; I will try to benefit them without partiality.
(8) If I see others suffering from disease or in prison, I will try
to relieve their sufferings and will try to make them happy by
explaining to the m the reasons and the rules.
(9) If I see others catching living animals and being cruel to them
or violating any other law, I will punish them if they are to be
punished, or teach them if they should be taught, and then I will try
to correct their mistakes.
(10) I will not forget to hear the right teachings, for I knwow that
when one neglects the right teaching he quickly falls away from the
truth that abides everywhere, and will fail to reach the other shore
of enlightenment."
Then she uttered the following three wishes to save poor people:
"First I will try to make every body peaceful. This wish, I
believe, in whatever life I hereafter receive, will be a root of
goodness that will grow into the wisdom of good teaching.
Second, after I have received the wisdom of good teaching, I will
teach all people without tiring.
Third, I will protect the true teaching which I give, with my body,
my property and my life."
The true significance of family life is the opportunity it gives for
mutual encouragement and mutual aid on the path to enlightenment, and
even an ordinary woman, if she has the same mind to seek
enlightenment and utters the same vows, and wishes, may become as
great a disciple as Mallika was.
III. IN SERVICE
1. There are seven teachings which lead a country to prosperity:
First, people should assemble often to discuss conditions and to
provide for the national defence. Second, in the consideration of
national affairs people of all social classes should meet together in
unity. Third, people should respect old customs and not change them,
they should observe rules of ceremony and maintain justice. Fourth,
they should recognize differences of sex and seniority and family
rank, thus maintaining the purity of families and society. Fifth,
cherish loyalty for parents and teachers. Sixth, honor the ancestral
shrines and keep up the annual festivals. Seventh, esteem public
morality, honor virtuous conduct, respect virtuous teachers and make
offerings to them. If a country follows these teachings, it will
prosper and will be held in respect by all other countries.
2. Once there was a King who was notably successful in ruling his
kingdom. Because of his wisdom he was called King Great-Light. He
explained the principles of his administration as follows: The best
method for ruling a country is to first rule oneself. A ruler should
come before his people with a heart of compassion, and should first
teach them and lead them to remove all impurities from their minds.
The happiness that comes from good teachings far exceeds any
enjoyment that the material things of the world can offer, therefore,
give the people good teaching and keep their minds and bodies in
tranquility. When poor people come to me, I open the storehouse and
let them take what they want, and then I take advantage of the
opportunity to teach them the wisdom of getting rid of all greed and
evil. Each man has a different view of things according to the state
of his mind. Some people see this city as fine and beautiful, others
see it as dirty and dilapidated. It all depends on the state of their
minds. Those who hold good teachings in respect see, even in the
common things of trees and stones, all the beautiful lights and
colors of lapis lazuli, while greedy people who do not know enough to
control their own minds are blind even to the splendor of a golden
palace. Everything in the nation's daily life is like that. The mind
is the source of everything, therefore, in my rule I first seek to
have the people train their minds.
3. In wise statecraft the first principle is this principle of King
Great-Light, to lead the people to train their minds. To train the
mind means to seek enlightenment, therefore, the wise ruler will give
his first attention to Buddha's teaching. If a ruler has faith in
Buddha, is devoted to his teachings, appreciates and pays tribute to
virtuous and merciful people, there will be no favoritism toward
either friends or enemies and his country will always remain
prosperous. If a country is prosperous it is neither necessary to
attack any other country nor does it need weapons of attack. When
people are happy and satisfied, class differences disappear, good
deeds are promoted, virtues are increased, and people respect each
other. Then every one becomes prosperous; the weather and temperature
become normal; the sun and moon and stars shine just right; rain and
wind come timely; and all the natural evils disappear.
4. The duty of a ruler is to protect his people. The ruler of a
people is the parent of his people and he protects them by his laws.
He must raise his people like parents raise their children, giving
them a dry cloth when they take away a wet one without waiting for
the child to cry. In like manner he must remove suffering and bestow
happiness without waiting for people to complain. Indeed, his
statecraft is not perfect unless his people abide in peacefulness.
They are his country's treasure. Therefore, a wise ruler is ever
thinking of his people and does not forget them for a moment. He
thinks of their hardships, he plans for their prosperity. To rule
wisely, he must be advised about everything -about the water, about
draught, about storm and rain; he must know about the crops, the
chances of harvest, the health of his people, their comforts and
their sorrows. He must be thoroughly informed as to the guiltiness of
bad men, and as to the merits of good men, thus he is in position to
righ tly award both punishment and praise. A wise ruler gives to his
people when they are in need, as well as collects from them when they
are prosperous. He should exercise good judgement when collecting
taxes and make the levy as light as possible, thus keeping his people
peaceful. A wise ruler will protect his people by his power and
dignity. One who thus rules his people is worthy to be called a King.
5. The King of Truth is the king of kings. His ancestry is of the
purest and the highest. He not only rules the four quarters of the
world, he is also Lord of Wisdom and Protector of all Virtuous
Teachings. Wherever he goes, fightings cease and ill-will vanishes.
He rules with equity by the power of Truth and by vanquishing evil he
brings peace to all people. The King of Truth never slays nor steals
nor acts lasciviously. He never cheats nor abuses nor lies nor
chatters idly. His mind is free from all greed, anger and
foolishness. He removes these ten evils and in their place
establishes the ten virtues of kindness, generosity, purity,
fidelity, appreciation, honesty, sobriety, charity, tranquility and
wisdom. Because his rule is based upon Truth he is invincible.
Wherever Truth appears violence ceases and ill-will vanishes. There
is no dissension among his people, therefore they dwell in quietness
and safety; his mere presence brings peacefulness and happiness. That
is why he is called the King of Truth, and his Kingdom the Kingdom of
Truth. Since the King of Truth is king of kings, all other rulers
praise his excellent name and rule their lesser kingdoms after his
example. Thus the King of Truth is sovereign over all kings and under
his righteous sway they bring safety to their people and fulfill
their duties with wisdom. 6. A wise judge will temper his verdicts
with compassion. He will try to consider each case with clear wisdom
and then make his verdict accord with five principles: First, he must
examine into the truthfulness of the facts presented. Second, he must
be sure that they fall within his jurisdiction. If he renders a
judgement with full authority it is effective, but if he renders
judgement without authority it only causes complications; he should
wait for a right occasion. Third, he must judge justly, that is, he
must enter into the mind of the defendant and if he finds that the
deed was done without criminal intent, he should discharge the man.
Fourth, he should pronounce his verdict with kindness and not
harshness, that is, he should apply a proper punishment and should
not go beyond that. A good judge will instruct a criminal with
kindness and give him time to reflect upon his mistakes. Fifth, he
should judge with sympathy and not in anger, that is, he should
condemn the crime but not the criminal. He should let his judgement
rest upon a foundation of sympathy, and he should use the occasion to
try and make the criminal realize his mistakes and thus give the man
an opportunity to be reborn under better conditions.
7. If an important minister of a king neglects his duties, works for
his own profit, accepts bribes, it will cause the rapid decay of
public morals. Other people will cheat each other, a strong man will
attack a less powerful one, a noble will mistreat a commoner, a
wealthy man will take advantage of the poor, there will be no justice
for any one, mischief will abound and troubles will multiply. Under
such circumstances faithful ministers will retire from public
service, wise men will keep silent from fear of complications, and
only flatterers will hold government positions, and they will use
their political power to enrich themselves with no thought for the
sufferings of the people. Under such conditions the power of the
government becomes ineffective for good and its righteous policies
fall in ruins. Such unjust officials are thieves of the people's
happiness, and are worse than thieves because they defraud both ruler
and people and are the cause of the nation's troubles. The king
should root out such ministers and punish them severely. But even in
a country which is ruled by a good king and by just laws, there is
another form of disloyalty that is even more to be dreaded, the
disloyalty of sons to their parents. There are sons who give
themselves up to love of wife and children and who forget the grace
of the parents who nursed them and cared for them during many years.
They neglect their parents, rob their parents of their possessions,
and neglect their teaching. Such sons are to be counted among the
worst criminals in a country. And why? Because they are disloyal to
their parents whose love has been very great and has continued for
many years, a love that could not be repaid if the sons honored them
and treated them kindly throughout their life. Those who are
unfaithful to rulers and unfaithful to parents should be punished as
the worst of criminals. And also, in a country which is ruled by a
good king and by just laws, there is another form of disloyalty that
is even worse than these, disloyalty to religious teachers. There are
people in every country who give themselves up to selfish enjoyments,
entirely forgetting the three treasures - Buddha, Dharma and the
Brotherhood. Such people destroy their country's sanctuaries, burn
the sacred scriptures, persecute the teachers of righteousness, and
violate all the sacred teachings of Buddha. Such people are a
country's worst enemies. And why? Because they destroy the spiritual
faith of a nation, which is its foundation and the source of its
virtues and prosperity. Such people by ruining the faith of others
are digging their own graves. All other sins may be counted light in
comparison with these three disloyalties. Those who are thus disloyal
should be punished most severely.
8. It is possible there may be a conspiracy against a good king who
is ruling his country wisely, or bandits may raid the country. In
this case the king should adopt three determinations. He should say
to himself: First, these conspirators and bandits are threatening the
good order and welfare of our country, I must protect the people and
country even to employing its soldiers. Second, I will first try to
find some way of controlling them without resorting to the use of
soldiers. Third, I will try to capture them alive if possible, and
disarm them. By adopting these three determinations the King will be
proceeding most wisely. By this procedure the country and its
soldiers will be encouraged by the king's wisdom and dignity and will
respect both his firmness and his grace. Then if it is necessary to
call upon the soldiers they will fully understand the reason for the
war and what its nature is to be. Then the soldiers will enter battle
with courage and loyalty, grateful for the king's wise and gracious
sovereignty. Such a war will not only bring victory but will add
virtue to a country.
CHAPTER THREE - BUILDING A BUDDHA LAND
I. THE HARMONY OF THE BROTHERHOOD
1. Let us think of a desert country lying in absolute darkness and
many animals moving about in it blindly. Naturally they will be
frightened and as they run into each other during the night there
will be frequent fighting. Such a conception is a pitiable one. Now
let us think that a superior man appears with a great light and
everything becomes bright and clear. We can imagine the relief of the
creatures as they are able to look about, and their happiness as they
recognize each other and renew their companionship. This is like the
field of human life as it lies in the darkness of ignorance. Those
who have no enlightenment wander about in loneliness and fear. They
are born alone and die alone, they do not know how to associate
together in peaceful harmony, and it is natural that, for them, life
would be meaningless and lonely and fearful. Suddenly Buddha appears
in human form and by his wisdom and compassion illumines the world.
In this light people find themselves and find others and are glad to
establish human fellowship and harmonious relations. Thousands of
people may live in the world but we can not call it a fellowship
until they know each other and have sympathy for each other. A true
community is a place where truth and wisdom are its light, and where
the people know each other and trust each other and have things in
common, and where there is a harmonious organization. In fact,
harmony is its life and its happiness and its meaning. 2. There are,
however, organizations of three kinds: First, there are those
organized on a basis of power and wealth and the authority of great
leaders. Second, there are those which are organized on a basis of
convenience to the members, and which exist as long as there are
conveniences and they do not quarrel. Third, there are those which
are organized with some good teaching as the center and with harmony
as its very life. Of course the third is the only true organization,
for in that organization they are living in one spirit from which
unity of spirit various kinds of virtue will arise. In such an
organization there is harmony, satisfaction and happiness.
Enlightenment is like rain that falls on a mountain and gathers into
little rivulets, that run into brooks, and then into a river which
increases until it flows into the ocean. The rain of the sacred
teaching falls on all people alike without regard to their conditions
and circumstances. Those who accept it gather into little groups,
then into communities, then into organizations, and finally become
the great Ocean of Enlightenment. Enlightened minds mix like milk and
water and quickly organize into a harmonious Brotherhood. Thus true
teaching is the fundamental requirement of a perfect organization
and, as mentioned above, true teaching is the light which enables
people to recognize each other and to become adjusted to each other
and to smooth out the rough places in their minds. Thus the
organization that gathers about the perfect teachings of Buddha is an
ideal organization, and its chief purpose should be to perpetuate the
teachings and spirit of Buddha. They should try to persuade everybody
to observe these teachings and to train their minds in accordance
with them. Thus Buddha's Brotherhood will theoretically include
everybody and all will have the same religious faith.
3. Buddha's Brotherhood will have two classes of members: there will
be those who are teaching the members and those who are supporting
the teachers, seeing that they have the needed food and clothing.
Together they must try to disseminate and perpetuate the teaching.
Then to make the Brotherhood perfect, there must be perfect harmony
between the members. It is only as the teachers love the members and
the members honor the teachers, that there can be harmony and meaning
and power both to give and rece ive the teaching. Members of Buddha's
Brotherhood should associate together with affectionate sympathy,
giving and receiving the true teaching with humility and sincerity,
seeking to become one in spirit.
4. There are six things that influence the harmony of an organization:
First, sincerity of speech; second, sincerity and kindness of acts;
third, sincerity and sympathy of spirit; fourth, equal sharing in a
common property; fifth, following the same pure precepts; and sixth,
all having right views. Among these six things, all having right
views, is, of course, the main body, all the others are merely
wrappings. Then there are seven methods to be followed if the
Brotherhood is to be a success:
(1) They should gather together frequently to listen to the teachings
and to discuss them.
(2) Members of different socialclasses should mingle freely and
respect each other.
(3) Reverence the teaching and respect the rules and do not change them.
(4) Elders and younger members are to treat each other with courtesy.
(5) Let sincerity and reverence mark their spirit.
(6) Purify the mind in a quiet place and offer the place to another
before it is taken for oneself.
(7) Be sympathetic with all people, treat visitors cordially, console
sickness with kindness.
An organization that follows these methods will never die. Then there
are another seven rules that are valuable:
(1) Maintain a pure spirit and do not ask for troublesome things.
(2) Maintain integrity and remove all greed.
(3) Be patient and do not argue.
(4) Keep silent and do not chatter idly.
(5) Submit to the regulations and do not be overbearing.
(6) Maintain an even mind and do not follow different teachings.
(7) Be thrifty and saving. If members will follow these rules the
Brotherhood will endure.
5. As mentioned above, a teaching organization should make harmony
its very life; so an organization without harmony can not be a
successful Brotherhood. Each one should be on his guard not to be the
cause of discord. If dicord appears, then it should be removed as
early as possible for discord will soon ruin any organization. Blood
stains can not be removed by more blood; resentment can not be
removed by more resentment; resentment can be removed only by
forgetting it. Once there was a king whose name was Calamity, whose
country was conquered by a neighboring warlike king named
Brahmadatta. King Calamity after hiding for a time was captured
together with his wife, only his son, the prince, escaping. The
prince tried to find some way of saving his father but in vain. When
the day of his father's execution arrived, the prince in disguise
made his way to the execution ground to witness the death of his
ill-fated father. The father noticed him in the croud and called out
loudly as though talking to himself: "Do not search for a long
time; do not act in a short time, resentment can not be calmed by
resentment." Afterward the prince sought for a long time for
some method of revenge. At last he was employed as an attendant in
Brahmadatta's palace, and won the king's favor. One day the king went
hunting and the prince went with him and sought some opportunity for
revenge. The prince was able to lead the king away from his escort
into a lonely place, and the king being weary fell asleep on the lap
of the prince, so fully had he come to trust the prince. The prince
drew his dagger and pointed it at the king's throat but hesitated.
The words of his father flashed into his mind and although he tried
again and again he could not kill the king. Suddenly the king awoke
and told the prince he had a bad dream in which the son of King
Calamity was trying to kill him. The prince hastily grasped the king
and said that the time had come for him to revenge his father; still
he could not do it. Suddenly he threw the dagger away and knelt in
front of the king and confessed all and told him of the final words
of his father. When the king heard the prince's words and the final
words of his father, he was very much impressed and forgave the
prince. Later he restored the family property to the prince and they
continued to live in friendship. "Do not search for a long
time" means, that resentment should not be cherished. "Do
not act in a short time" means that friendship should not be
broken hastily. Resentment can not be satisfied by resentment, it can
only be gotten rid of by forgetting it. In the fellowship of a
brotherhood that is based on the harmony of right teaching, every
member should understand the spirit of this story. But not only
should members of a brotherhood understand its spirit, it is just as
necessary in the daily lif e of everybody.
II. THE BUDDHA'S PURE LAND
1. As has been explained, if a brotherhood does not forget its duty
of spreading the teacings of Buddha's Dharma and of living in
harmony, the organization will steadily become larger and the
preaching will spread more and more widely. This means that more and
more people will be seeking enlightenment, and it also means that the
evil armies of greed, anger and ignorance, which are led by that
devil of ignorance, are beginning to retreat and that wisdom, light,
faith and gladness, are advancing. The devil's dominion is where
there is greed, darkness, struggling, a sword, fighting and
bloodshed, and also, jealousy, prejudice, hatred, cheating,
flattering, fawning, secrecy and abuse. Now suppose the light of
wisdom shines upon that dominion, and the rain of mercy falls upon
it, and faith begins to take root, and blossoms of gladness begin to
spread their fragrance, that devil's domain will turn into Buddha's
Pure Land.
2. In a land where the true teaching prevails, every dweller has a
pure and tranquil mind. Indeed, Buddha's compassion never tires of
benefiting all people, and Buddha's shining spirit burns away all
impurities. A pure mind soon becomes a deep mind, a mind that is
commensurate with the Noble Path, a mind that loves to give, a mind
that loves to keep the precepts, an enduring mind, a zealous mind, a
calm mind, a wise mind, a compassionate mind, a mind that leads
people to enlightenment by many and skillful ways. Thus shall the
Buddha's Land be built. A family seeks enlightenment and Buddha's
providence changes its poverty into prosperity; a country that
suffers because of social distinctions, by Buddha's providence is
transformed into a fellowship of kindred spirits. A golden palace
that is blood-stained can not be the abiding place of Buddha. A
little shack where the moonlight filters through cracks in the roof,
by Buddha's providence can be changed into the palace of a king,
provided the mind of the master of theshack is pure. A Buddha Land is
founded and built upon the pure mind of a single man, but the single
mind draws other kindred minds to itself in the fellowship of a
brotherhood. Faith in Buddha spreads from individual to family, from
family to village, from village to towns, to cities, to countries, to
the whole world. Indeed, earnestness and faithfulness in teaching the
Dharma is what builds every Buddha Land.
3. Indeed, when seen from one angle, the world with all its greed and
injustice and bloodshed appears to be a devil's world, but as people
come to believe in Buddha's enlightenment, blood will be turned into
milk, greed will be turned into compassion and charity and, lo, the
devil's land is a Buddha Land of Purity. It seems an impossible task
to empty an ocean with a single spoon, but the determination to do it
even if it takes many, many lives, is the mind with which one should
receive Buddha's enlightenment. Buddha is waiting on the other shore
in his world of Enlightenment wherein there is no greed, nor anger,
nor ignnorance, but where there is the light of wisdom and the dew of
compassion. It is a land of peace, a refuge for those who suffer, a
place of rest for the weary teachers of the Dharma. In this Pure Land
is boundless Light and everlasting Life. Those who reach its haven
will never return to the world of delusion but will abide in its
peaceful bliss of Enlightenment. Indeed, that Pure Land where the
flowers perfume the air with wisdom and the birds sing the holy
Dharma, is the final destination for all mandkind.
4. Though this Pure Land is the place for enjoyment it is not the
place for idleness. Its beds of fragrant flowers are not for slothful
idleness, but are places for refreshment and rest, where one regains
energy and zeal for Buddha's mission of enlightenment. Buddha's
mission is everlasting. As long as men live and creatures exist, and
as long as selfish and defiled minds create their own world and
circumstances, so long the children of Buddha who have crossed to the
Pure Land will be zealous to return to the land from whence they
came. For them it will no longer be a land of delusion, but it will
still be a land of suffering that calls for boundless compassion and
teaching and service. As one little candle lights another, so the
light of Buddha's compassion will pass from one mind to another mind
endlessly. The children of Buddha as they realize Buddha's spirit of
compassion adopt Buddha's task of enlightenment and purification and
thus Buddha's Land is glorified forever.
III. THOSE WHO HAVE RECEIVED GLORY IN BUDDHA'S LAND
1. Symavati, the consort of King Udyana, was deeply devoted to
Buddha. She lived, of course, in the inner courts of the palace and
could not go out, but her main Uttala, a hunchback, who had an
excellent memory, used to go out and attand the Buddha's preaching.
On her return she would repeat to the Queen the teachings of the
Blessed One, and thus the Queen increased in wisdom and purity. The
second wife of the King was jealous of the first wife and sought to
kill her. She slandered her to the King and caused the same stories
to be repeated to the King from other sources until finally the King
heeded them and sought to kill his first wife, Symavati. The Queen
stood in front of the King so calmly that the King had no heart to
kill her and regaining control of himself he apologized to her for
his distrust of her. The jealousy of the second wife increased and
she sent wicked men to set fire to the inner courts of the palace.
Symavati remained calm and quieted and encouraged the bewildered
maids, and then, without fear, died peacefully in the spirit she had
learned from the Blessed One, and Uttala, the hunchback, died with
her. Among the many women disciples of Buddha, these two are most
highly honored: Queen Symavati of merciful spirit and the hunchback
maid the wise Uttala.
2. Prince Mahanama, of the Shakya clan and a cousin of the Buddha,
had great faith in Buddha and was one of his most faithful followers.
At that time a violent king named Virudabha of Kosala made a conquest
of the Shakya clan. Prince Mahanama went to the King and begged for
the lives of the prisoners, but the King would not listen to him, so
he made a proposition asking the King to let as many prisoners escape
as could run away while he was diving in a neighborhood pond. To this
the King assented, thinking that the time would be very short. The
gate of the prison was opened as Mahanama dived into the water and
the prisoners rushed for safety. But Mahanama did not come out of the
water but sacrificed his life for the lives of his people.
3. Utpalavaruna was a famous nun whose wisdom was compared with that
of Maudgalyayana, the great disciple of Buddha. She was indeed, a nun
of the nuns and was always their leader and never tired of teaching
them. Devadatta was a very wicked and cruel man who poisoned the mind
of King Ajatasatru and persuaded him to murder his own father and to
turn against the teachings of Buddha. But later King Ajatasatru
repented, broke off the friendship with Devadatta and became a humble
disciple of Buddha. At one time Devadatta was repulsed from the
castle gate in an attempt to see the King, he met Utpalavaruna coming
out. It made him very angry and he struck her and seriously wounded
her. She returned to her convent in great pain and when the other
nuns tried to console her she said to them: "Sisters, human life
is very precious, but everything is transient and empty. Only the
world of enlightenment endures and is peaceful. You must keep on with
your training." Then she passed away.
4. Angulimalya, once a terrible bandit, who had killed many people,
was saved by the Blessed One, and he became one of the Brotherhood.
One day he went into a town for begging where a short time before he
had led a raid and caused much hardship and suffering. The villagers
fell upon him and beat him severely, but he went back to the Blessed
One with his body still bleeding and fell at his feet and thanked him
for the opportunity that had come to him to suffer for his former
cruel deeds. He said: "Blessed One, My name originally was
'No-killing', but because of my ignorance I took many precious lives
and from each I collected a finger, because of which I came to be
called Angulimalya, the collector of fingers! Then through your
compassion I learned wisdom and became devoted to the three
treasures, Buddha, Dharma and Brotherhood. When a man drives a horse
or cow he has to use a whip, but you, Blessed One, purified my name
without the use of whip or rope or hood. Today, Blessed One, I have
suffered only what was my due. I do no wish to live, I do not wish to
die. I only wait for my time to come."
5. Maha-Maudgalyayana together with the venerable Sariputra were the
Buddha's greatest disciples. When the teachers of other schools saw
Maudgalyayana distributing the pure water of the Buddha's teachings
and saw the people eagerly drinking it, they became jealous and
applied all sorts of hindrances to his preaching. But none of the
hindrances discouraged him in his teaching nor prevented his teaching
from spreading abroad. The followers of other schools attempted to
kill him. Twice he escaped harm but the third time he was surrounded
by many people and fell under their blows. Sustained by enlightenment
he calmly received their blows while his flesh was torn and his bones
crushed and when he died he died peacefully.
Suggested Further Reading
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