Page 4 of 74
All compound things shall be dissolved again, worlds will break to pieces and our individualities will be scattered; but the words of the Buddha will remain for ever. 19
The extinction of self is salvation; the annihilation of self is the condition of enlightenment; the blotting out of self is Nirvna. Happy is he who has ceased to live for pleasure and rests in the truth. Verily his composure and tranquillity of mind are the highest bliss. 20
Let us take our refuge in the Buddha, for he has found the everlasting in the transient. Let us take our refuge in that which is the immutable in the changes of existence. Let us take our refuge in the truth that is established through the enlightenment of the Buddha. Let us take our refuge in the community of those who seek the truth and endeavor to live in the truth.21
The things of the world and its inhabitants are subject to change. They are combinations of elements that existed before, and all living creatures are what their past actions made them; for the law of cause and effect is uniform and without exception. 1
But in the changing things there is a constancy of law, and when the law is seen there is truth. The truth lies hidden in Samsra as the permanent in its changes. 2
Truth desires to appear; truth longs to become conscious; truth strives to know itself. 3
There is truth in the stone, for the stone is here; and no power in the world, no god, no man, no demon, can destroy its existence. But the stone has no consciousness. 4
There is truth in the plant and its life can expand; the plant grows and blossoms and bears fruit. Its beauty is marvellous, but it has no consciousness. 5
There is truth in the animal; it moves about and perceives its surroundings; it distinguishes and learns to choose. There is consciousness, but it is not yet the consciousness of Truth. It is a consciousness of self only. 6
The consciousness of self dims the eyes of the mind and hides the truth. It is the origin of error, it is the source of illusion, it is the germ of evil. 7
Self begets selfishness. There is no evil but what flows from self. There is no wrong but what is done by the assertion of self. 8
Self is the beginning of all hatred, of iniquity and slander, of impudence and indecency, of theft and robbery, of oppression and bloodshed. Self is Mra, the tempter, the evil-doer, the creator of mischief.9 [Pg 6]
Self entices with pleasures. Self promises a fairy's paradise. Self is the veil of My, the enchanter. But the pleasures of self are unreal, its paradisian labyrinth is the road to misery, and its fading beauty kindles the flames of desires that never can be satisfied. 10
Who shall deliver us from the power of self? Who shall save us from misery? Who shall restore us to a life of blessedness? 11
There is misery in the world of Samsra; there is much misery and pain. But greater than all the misery is the bliss of truth. Truth gives peace to the yearning mind; it conquers error; it quenches the flames of desires; it leads to Nirvna. 12
Blessed is he who has found the peace of Nirvna. He is at rest in the struggles and tribulations of life; he is above all changes; he is above birth and death; he remains unaffected by the evils of life. 13
Blessed is he who has found enlightenment. He conquers, although he may be wounded; he is glorious and happy, although he may suffer; he is strong, although he may break down under the burden of his work; he is immortal, although he may die. The essence of his being is purity and goodness. 14
Blessed is he who has attained the sacred state of Buddhahood, for he is fit to work out the salvation of his fellow-beings. The truth has taken its abode in him. Perfect wisdom illumines his understanding, and righteousness ensouls the purpose of all his actions. 15
The truth is a living power for good, indestructible and invincible! Work the truth out in your mind, and spread it among mankind, for truth alone is the saviour from evil and misery. The Buddha has found the truth and the truth has been proclaimed by the Buddha! Blessed be the Buddha!16
There was in Kapliavatthu a Sakya king, strong of purpose and reverenced by all men, a descendant of the Okkkas, who call themselves Gotama, and his name was Suddhodana or Pure-Rice. 1
His wife My-dev was beautiful as[Pg 8] the water-lily and pure in mind as the lotus. As the Queen of Heaven, she lived on earth, untainted by desire, and immaculate. 2
The king, her husband, honored her in her holiness, and the spirit of truth, glorious and strong in his wisdom like unto a white elephant, descended upon her. 3
When she knew that the hour of motherhood was near, she asked the king to send her home to her parents; and Suddhodana, anxious about his wife and the child she would bear him, willingly granted her request. 4
At Lumbin there is a beautiful grove, and when My-dev passed through it the trees were one mass of fragrant flowers and many birds were warbling in their branches. The Queen, wishing to stroll through the shady walks, left her golden palanquin, and, when she reached the giant Sla tree in the midst of the grove, felt that her hour had come. She took hold of a branch. Her attendants hung a curtain about her and retired. When the pain of travail came upon her, four pure-minded angels of the great Brahm held out a golden net to receive the babe, who came forth from her right side (like the rising sun, bright and perfect. 5
The Brahm-angels took the child and placing him before the mother said: "Rejoice, O queen, a mighty son has been born unto thee." 6
At her couch stood an aged woman imploring the heavens to bless the child. 7
All the worlds were flooded with light. The blind received their sight by longing to see the coming glory of the Lord; the deaf and dumb spoke with one another of the good omens indicating the birth of the Buddha to be. The crooked became straight; the lame walked. All prisoners were freed from their chains and the fires of all the hells were extinguished. 8
