The Gospel of Buddha
Paul Carus
1,999 passages indexed from The Gospel of Buddha (Paul Carus) — Page 17 of 40
License: Public Domain
The Gospel of Buddha, passage 1697
Gospel: XCII Sources: MPN, 11, 12-24; Fo, vv. 1749-1753, 1768-1782 Parallelisms: --
The Gospel of Buddha, passage 662
"With fools there is no companionship. Rather than to live with men who are selfish, vain, quarrelsome, and obstinate let a man walk alone." 15
The Gospel of Buddha, passage 1805
Ka'ssapa, _p._, Kā's'yapa, _skt._ (the etymology "He who swallowed fire," is now rejected), a name of three brothers, chiefs of the Jatilas, called after their residences, Uruvelā, Nadī, and Gayā. The name Kassapa applies mainly to Kāssapa of Uruvelā, one of the great pillars of the Buddhistic brotherhood, who took at once, after his conversion, a most prominent rank among Buddha's disciples. [Kassapa of Uruvelā is frequently identified with Mahā-Kassapa, the same who was president of the council at Rājagaha, but H. Dharmapala states, on the authority of the Anguttara Nikāya, that the two were altogether different persons.]
The Gospel of Buddha, passage 1150
"My doctrine is like unto the heavens, for there is room in it, ample room for the reception of all, for men and women, boys and girls, the powerful and the lowly. 9
The Gospel of Buddha, passage 1981
Detailed studies of Indian costume, armor, decoration, architecture and the arrangement of dwellings and gardens, as well as the fauna and flora of the country, were likewise indispensable. Not only modern documents, explorers' reports and photographs of ancient ruins provided me with available material, but also some old Dutch works of the seventeenth century.
The Gospel of Buddha, passage 883
Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true religion. 44
The Gospel of Buddha, passage 26
The main trouble arises from a wrong conception of Christianity. There are many Christians who assume that Christianity alone is in the possession of truth and that man could not, in the natural way of his moral evolution, have obtained that nobler conception of life which enjoins the practice of a universal good-will towards both friends and enemies. This narrow view of Christianity is refuted by the mere existence of Buddhism.
The Gospel of Buddha, passage 855
Well-makers lead the water wherever they like; fletchets bend the arrow; carpenters bend a log of wood; wise people fashion themselves; wise people falter not amidst blame and praise. Having listened to the law, they become serene, like a deep, smooth, and still lake. 16
The Gospel of Buddha, passage 524
"Whether Buddhas arise, O priests, or whether Buddhas do not arise, it remains a fact and a fixed and necessary constitution of being, that all conformations are lacking a self. This fact a Buddha discovers and masters, and when he has discovered and mastered it, he announces, teaches, publishes, proclaims, discloses, minutely explains and makes it clear that all conformations are lacking a self." 4
The Gospel of Buddha, passage 384
And they went to Yasa, and Yasa addressed the Blessed One, saying: "May the Blessed One administer exhortation and instruction to these four friends of mine." And the Blessed One preached to them, and Yasa's friends accepted the doctrine and took refuge in the Buddha, the Dharma, and the Sangha. 25
The Gospel of Buddha, passage 195
The king found the muni of the Sakya race seated under a tree. Contemplating the composure of his face and the gentleness of his deportment, Bimbisāra greeted him reverently and said: 8
The Gospel of Buddha, passage 762
"He is like unto the lotus which grows in the water, yet not a drop of water adheres to its petals. 10
The Gospel of Buddha, passage 289
Māra, the Evil One, on hearing the words of the Blessed Buddha, approached and said: "Be greeted, thou Holy One. Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvāna." 7
The Gospel of Buddha, passage 719
Devadatta did not succeed in his plans and having been abandoned by many of his disciples, he fell sick, and then repented. He entreated those who had remained with him to carry his litter to the Buddha, saying: "Take me, children, take me to him; though I have done evil to him, I am his brother-in-law. For the sake of our relationship the Buddha will save me." And they obeyed, although reluctantly. 11
The Gospel of Buddha, passage 748
"Dismiss the error of the self and do not cling to possessions which are transient but perform deeds that are good, for deeds are enduring and in deeds your karma continues. 30
The Gospel of Buddha, passage 1758
A'ssaji, _p._, Aśvajit, _skt._, one of Buddha's disciples by whose dignified demeanor Sāriputta is converted.
The Gospel of Buddha, passage 1659
Gospel: LI, 15-30 Sources: EA [cf. QKM, pp. 254-257] Parallelisms: --
The Gospel of Buddha, passage 725
"As it has been said:--'The being of a past moment of thought has lived, but does not live, nor will it live. The being of a future moment of thought will live, but has not lived, nor does it live. The being of the present moment of thought does live, but has not lived, nor will it live.'" 5
The Gospel of Buddha, passage 622
"Fourthly, Lord, if a sick bhikkhu does not obtain suitable food, his sickness may increase upon him, and he may die. 13
The Gospel of Buddha, passage 715
When the Blessed One heard of Devadatta's intrigues, he said: "Among men there is no one who is not blamed. People blame him who sits silent and him who speaks, they also blame the man who preaches the middle path." 7
The Gospel of Buddha, passage 317
"He who fills his lamp with water will not dispel the darkness, and he who tries to light a fire with rotten wood will fail. And how can any one be free from self by leading a wretched life, if he does not succeed in quenching the fires of lust, if he still hankers after either worldly or heavenly pleasures. But he in whom self has become extinct is free from lust; he will desire neither worldly nor heavenly pleasures, and the satisfaction of his natural wants will not defile him. However, let him be moderate, let him eat and drink according to the needs of the body. 12
The Gospel of Buddha, passage 691
"The king became restless in his sleep and he awoke, and when the youth asked, 'Why art thou frightened, O king?' he replied: 'My sleep is always restless because I often dream that young Dīghāvu is coming upon me with his sword. While I lay here with my head in thy lap I dreamed the dreadful dream again; and I awoke full of terror and alarm.' 29
The Gospel of Buddha, passage 814
"IX. Cleanse your heart of malice and cherish no hatred, not even against your enemies; but embrace all living beings with kindness. 12
The Gospel of Buddha, passage 275
There is self and there is truth. Where self is, truth is not. Where truth is, self is not. Self is the fleeting error of samsāra; it is individual separateness and that egotism which begets envy and hatred. Self is the yearning for pleasure and the lust after vanity. Truth is the correct comprehension of things; it is the permanent and everlasting, the real in all existence, the bliss of righteousness. 17 The existence of self is an illusion, and there is no wrong in this world, no vice, no evil, except what flows from the assertion of self. 18
The Gospel of Buddha, passage 258
When Māra saw this, he fled away with his army from the Bodhi-tree, whilst from above a rain of heavenly flowers fell, and voices of good spirits were heard: 8
The Gospel of Buddha, passage 303
Upaka replied: "Thou professest then, friend, to be Jina, the conqueror of the world, the absolute one and the holy one." 5
The Gospel of Buddha, passage 1067
Rāhula hearing these words was filled with deep sorrow; he never again gave any occasion for complaint, and forthwith he sanctified his life by earnest exertions. 17
The Gospel of Buddha, passage 706
"Even the laymen, O bhikkhus, who move in the world, pursuing some handicraft that they may procure them a living, will be respectful, affectionate, and hospitable to their teachers. Do ye, therefore, O bhikkhus, so let your light shine forth, that ye, having left the world and devoted your entire life to religion and to religious discipline, may observe the rules of decency, be respectful, affectionate, and hospitable to your teachers and superiors, or those who rank as your teachers and superiors. Your demeanor, O bhikkhus, does not conduce to the conversion of the unconverted and to the increase of the number of the faithful. It serves, O bhikkhus, to repel the unconverted and to estrange them. I exhort you to be more considerate in the future, more thoughtful and more respectful" 5
The Gospel of Buddha, passage 1850
Rā'jā, _p._ and _skt._, nominative form of the stem rājan, a king (in composition rāja).
The Gospel of Buddha, passage 944
The Tathāgata having given his consent, Simha continued: "I am a soldier, O Blessed One, and am appointed by the king to enforce his laws and to wage his wars. Does the Tathāgata who teaches kindness without end and compassion with all sufferers, permit the punishment of the criminal? and further, does the Tathāgata declare that it is wrong to go to war for the protection of our homes, our wives, our children, and our property? Does the Tathāgata teach the doctrine of a complete self-surrender, so that I should suffer the evil-doer to do what he pleases and yield submissively to him who threatens to take by violence what is my own? Does the Tathāgata maintain that all strife, including such warfare as is waged for a righteous cause, should be forbidden?" 15
The Gospel of Buddha, passage 1247
Ānanda, the favorite disciple of the Buddha, having been sent by the Lord on a mission, passed by a well near a village, and seeing Pakati, a girl of the Mātanga caste, he asked her for water to drink. 1
The Gospel of Buddha, passage 1526
Once more the Blessed One began to speak: "Behold now, brethren," said he, "I exhort you, saying, 'Decay is inherent in all component things, but the truth will remain forever!' Work out your salvation with diligence!" This was the last word of the Tathāgata. Then the Tathāgata fell into a deep meditation, and having passed through the four jhānas, entered Nirvāna. 25
The Gospel of Buddha, passage 301
Upaka, a young Brahman and a Jain, a former acquaintance of Siddhattha, saw the Blessed One while he journeyed to Benares, and, amazed at the majesty and sublime joyfulness of his appearance, said: "Thy countenance, friend, is serene; thine eyes are bright and indicate purity and blessedness." 3
The Gospel of Buddha, passage 992
Said the Blessed One: "Meanest thou that there is no wisdom, no enlightenment, no righteousness, and no salvation, because Nirvāna is not a locality? As a great and mighty wind which passeth over the world in the heat of the day, so the Tathāgata comes to blow over the minds of mankind with the breath of his love, so cool, so sweet, so calm, so delicate; and those tormented by fever assuage their suffering and rejoice at the refreshing breeze." 23
The Gospel of Buddha, passage 631
The Blessed One said: "It is well, it is well, Visākhā. Thou hast done well in asking these eight boons of the Tathāgata with such advantages in view. Charity bestowed upon those who are worthy of it is like good seed sown on a good soil that yields an abundance of fruits. But alms given to those who are yet under the tyrannical yoke of the passions are like seed deposited in a bad soil. The passions of the receiver of the alms choke, as it were, the growth of merits." 24
The Gospel of Buddha, passage 1568
This is the Gospel of the Blessed One. This is the revelation of the Enlightened One. This is the bequest of the Holy One. 12
The Gospel of Buddha, passage 903
Again the two Brahmans answered in the negative and exclaimed: "How can any one see Brahmā or understand him, for the mortal cannot understand the immortal." And the Blessed One proposed an illustration, saying: 12
The Gospel of Buddha, passage 1772
Buddha, _p._ and _skt._, the Awakened One, the Enlightened One--. Buddha is also called Sakyamuni (the Sakya sage), Sakyasimha (the Sakya Lion), Sugata (the Happy One), Satthar, nom. Satthâ, _p._; Shāstar, _skt._, (the Teacher), Jina (the Conqueror), Bhagavat (the Blessed One), Lokanātha (the Lord of the World), Sarvajña (the Omniscient One), Dharmarāja (the King of Truth), Tathāgata, etc. [See Rh. Davids's B. p. 28.] B., faith in the; B., I am not the first; B. not Gotama; B., refuge in the; B.
The Gospel of Buddha, passage 1454
And again, a second time, the venerable Ānanda besought the Blessed One in the same words. And he received from the Blessed One the same reply. 6
The Gospel of Buddha, passage 409
And the Blessed One having dwelt some time in Uruvelā went forth to Rājagaha, accompanied by a great number of bhikkhus, many of whom had been Jatilas before; and the great Kassapa, chief of the Jatilas and formerly a fireworshipper, went with him. 1
The Gospel of Buddha, passage 403
And the Jatilas replied: "We have conceived a profound affection for the great Sakyamuni, and if thou wilt join his brotherhood, we will do likewise." 19
The Gospel of Buddha, passage 780
Among all these worldly men and women trembling with anxiety, the Buddhist poet lived in the time of the pestilence, as usual, calm and undisturbed, helping wherever he could and ministering unto the sick, soothing their pains by medicine and religious consolation. 3
The Gospel of Buddha, passage 21
The Buddha's doctrine is not negativism. An investigation of the nature of man's soul shows that, while there is no _ātman_ or ego-entity, the very being of man consists in his karma, his deeds, and his karma remains untouched by death and continues to live. Thus, by denying the existence of that which appears to be our soul and for the destruction of which in death we tremble, the Buddha actually opens (as he expresses it himself) the door of immortality to mankind; and here lies the corner-stone of his ethics and also of the comfort as well as the enthusiasm which his religion imparts. Any one who does not see the positive aspect of Buddhism, will be unable to understand how it could exercise such a powerful influence upon millions and millions of people.
The Gospel of Buddha, passage 399
And the Blessed One addressed Kassapa and said: "Thou seest the truth, but acceptest it not because of the envy that dwells in thy heart. Is envy holiness? Envy is the last remnant of self that has remained in thy mind. Thou art not holy, Kassapa; thou hast not yet entered the path." 15
The Gospel of Buddha, passage 1062
"Now consider thine own case," said the Blessed One. "Thou art whirled about in endless eddies of transmigration, and as thy body is made of the same substance as other material things that will crumble to dust, there is no loss if it be broken. He who is given to speaking untruths is an object of contempt to the wise." 12
The Gospel of Buddha, passage 1001
"Then," continued the Blessed One, "there are flames, one in the first watch and the other in the second watch." 33
The Gospel of Buddha, passage 1135
Does not the collector of herbs see in his mental vision, whenever he pleases, any plant with its roots, its stem, its fruits, leaves, and even the uses to which it can be applied? Cannot the man who understands languages recall to his mind any word whenever he pleases, knowing its exact meaning and import? How much more does the Tathāgata understand the nature of things; he looks into the hearts of men and reads their thoughts. He knows the evolution of beings and foresees their ends." 31
The Gospel of Buddha, passage 819
"The preacher must keep in his proper sphere and be steady in his course. He must not flatter his vanity by seeking the company of the great, nor must he keep company with persons who are frivolous and immoral. When in temptation, he should constantly think of the Buddha and he will conquer. 5
The Gospel of Buddha, passage 351
Then Kondañña and the other bhikkhus uttered three times these solemn vows: 9
The Gospel of Buddha, passage 740
"The body is a compound of perishable organs. It is subject to decay; and we should take care of it as of a wound or a sore; we should attend to its needs without being attached to it, or loving it. 19