The Gospel of Buddha
Paul Carus
1,999 passages indexed from The Gospel of Buddha (Paul Carus) — Page 26 of 40
License: Public Domain
The Gospel of Buddha, passage 1028
"The man who has long been traveling and who returns home in safety, the welcome of kinsfolk, friends, and acquaintances awaits. So, the fruits of his good works bid him welcome who has walked in the path of righteousness, when he passes over from the present life into the hereafter." 65
The Gospel of Buddha, passage 737
"Paradoxical though it may sound: There is a path to walk on, there is walking being done, but there is no traveler. There are deeds being done, but there is no doer. There is a blowing of the air, but there is no wind that does the blowing. The thought of self is an error and all existences are as hollow as the plantain tree and as empty as twirling water bubbles. 16
The Gospel of Buddha, passage 35
The Mahāyāna is a step forward in so far as it changes a philosophy into a religion, and attempts to preach doctrines that were negatively expressed, in positive propositions.
The Gospel of Buddha, passage 1551
"Buddha is the all-excellent truth, eternal, omnipresent, and immutable. This is the Sambhoga Kāya which is in a state of perfect bliss. 19
The Gospel of Buddha, passage 1437
"Surely, Ānanda, should there be any one who harbors the thought, 'It is I who will lead the brotherhood,' or, 'The order is dependent upon me,' he should lay down instructions in any matter concerning the order. Now the Tathāgata, Ānanda, thinks not that it is he who should lead the brotherhood, or that the order is dependent upon him. 8
The Gospel of Buddha, passage 1841
Paribbā'jaka, _p._, Parivrā'jaka, _skt._, a sect belonging to the Tīrthika school.
The Gospel of Buddha, passage 126
When the queen had departed from the living, Pajāpatī took the boy Siddhattha and reared him. And as the light of the moon increases little by little, so the royal child grew from day to day in mind and in body; and truthfulness and love resided in his heart. 28
The Gospel of Buddha, passage 714
Thus the Tathāgata refused Devadatta's proposal; and Devadatta left the Buddha and went into the vihāra speaking evil of the Lord's path of salvation as too lenient and altogether insufficient. 6
The Gospel of Buddha, passage 366
Instead of disgust with the world, Yasa felt the cooling stream of holy wisdom, and, having obtained the pure and spotless eye of truth, he looked at his person, richly adorned with pearls and precious stones, and his heart was filled with shame. 6
The Gospel of Buddha, passage 1967
Thing and its quality, the. Things as they are. Thirst for existence and selfhood. Thirst, the extinction of. Thirsty, I am; water for the thirsty. This is done by me. Thorn in the flesh. Thou art the Buddha; thou canst not escape the fruit of evil actions; thou clingest to self; thou tearest down religion; thou wilt reap what thou sowest. Thought, helmet of right; the thought of _I_. Thoughtlessness the path of death.
The Gospel of Buddha, passage 562
Ānanda was a man after the heart of the Blessed One; he was his most beloved disciple, profound in comprehension and gentle in spirit. And Ānanda remained always near the Blessed Master of truth, until death parted them. 2
The Gospel of Buddha, passage 859
Let no man think lightly of evil, saying in his heart, "It will not come nigh unto me." As by the falling of water-drops a water-pot is filled, so the fool becomes full of evil, though he gather it little by little. 20
The Gospel of Buddha, passage 1696
Gospel: LXXXIX Sources: MPN, i, 19, 22; MV, vi, 28 Parallelisms: --
The Gospel of Buddha, passage 316
"Let me teach you, O bhikkhus, the middle path, which keeps aloof from both extremes. By suffering, the emaciated devotee produces confusion and sickly thoughts in his mind. Mortification is not conducive even to worldly knowledge; how much less to a triumph over the senses! 11
The Gospel of Buddha, passage 1604
Gospel: IX, 6 Sources: MV. 1, 6, Secs. 36-38 [SB, xiii, p. 100] Parallelisms: --
The Gospel of Buddha, passage 1449
Said the Tathāgata to Ānanda: "In former years, Ānanda, Māra, the Evil One, approached the holy Buddha three times to tempt him. 1
The Gospel of Buddha, passage 1911
Concord, two ways of re-establishing; meeting in concord; re-establishment of concord. Conditions of welfare, eight. Confer the ordination. Confession of trespasses. Conquerors, the greatest of. Conquest of self. Consolidation of Buddha's religion. Contact of the object and senses. Continuity, sameness and. Coop, the fowl in the. Correct comprehension of things, truth the. Correlatives. Courtesan. Covet not. Crane, the wild; the cruel crane.
The Gospel of Buddha, passage 119
"Recollecting that I myself am old, on that account I could not hold my tears; for now my end is coming on and I shall not see the glory of this babe. For this son of thine will rule the world. 20
The Gospel of Buddha, passage 1605
Gospel: IX, 14 Sources: QKM, pp. 83-86 Parallelisms: Evolution theory
The Gospel of Buddha, passage 1177
A tailor who used to make robes for the brotherhood was wont to cheat his customers, and thus prided himself on being smarter than other men. But once, on entering upon an important business transaction with a stranger, he found his master in fraudulent practices, and suffered a heavy loss. 1
The Gospel of Buddha, passage 1971
Truthful, be. Truths, the four noble. Twelve nidānas, the. Two ways of re-establishing concord. Tyrant. Unclean, the vessel has become. Undiminished, meats remained. Unguents. Union of what we know not. Union with Brahmā. Universally, logic holds. Universe, face to face. Unknown teacher, the. Unshod, the Blessed One walked. Untruths, speaking.
The Gospel of Buddha, passage 142
The houses of the city were decorated with curtains and banners, and spectators arranged themselves on either side, eagerly gazing at the heir to the throne. Thus Siddhattha rode with Channa, his charioteer, through the streets of the city, and into a country watered by rivulets and covered with pleasant trees. 5
The Gospel of Buddha, passage 365
Then the Blessed One preached about charity and morality. He explained the vanity of the thought "I am"; the dangers of desire, and the necessity of avoiding the evils of life in order to walk on the path of deliverance. 5
The Gospel of Buddha, passage 607
"Better fall into the fierce tiger's mouth, or under the sharp knife of the executioner, than dwell with a woman and excite in yourself lustful thoughts. 13
The Gospel of Buddha, passage 1763
Bhā'vanā, _p._ and _skt._, meditation. There are five principal meditations: metta-bhavana, on love; karunā-bhāvanā, on pity; mudita-bhavana, on joy; asubha-bhāvanā, on impurity; and upekhā-bhāvanā, on serenity. [See Rhys Davids's _Buddhism_, pp. 170-171.]
The Gospel of Buddha, passage 726
"As to Name and Form we must understand how they interact. Name has no power of its own, nor can it go on of its own impulse, either to eat, or to drink, or to utter sounds, or to make a movement. Form also is without power and cannot go on of its own impulse. It has no desire to eat, or to drink, or to utter sounds, or to make a movement. But Form goes on when supported by Name, and Name when supported by Form. When Name has a desire to eat, or to drink, or to utter sounds, or to make a movement, then Form eats, drinks, utters sounds, makes a movement. 6
The Gospel of Buddha, passage 587
The Blessed One accepted the suit, and after having delivered a religious discourse, he addressed the bhikkhus thus: 14
The Gospel of Buddha, passage 525
And on another occasion the Blessed One dwelt at Sāvatthi in the Jetavana, the garden of Anāthapindika. 5
The Gospel of Buddha, passage 1000
Kūtadanta hesitated. He thought "Yes, it is the same flame," but fearing the complications of a hidden meaning, and trying to be exact, he said: "No, it is not." 32
The Gospel of Buddha, passage 1742
Names which have been Anglicised, such as "Brahmā, Brahman, Benares, Jain, and karma," have been preserved in their accepted form. If we adopt the rule of transferring Sanskrit and Pali words in their stem-form, as we do in most cases (e.g. Nirvāna, ātman), we ought to call Brahmā "Brahman," and karma "karman." But us us est tyrannus. In a popular book it is not wise to swim against the stream.
The Gospel of Buddha, passage 1246
"Not by birth does one become an outcast, not by birth does one become a Brahman; by deeds one becomes an outcast, by deeds one becomes a Brahman." 5
The Gospel of Buddha, passage 1213
The samana replied in a parable. He said: "In a village of one hundred houses a single light was burning. Then a neighbor came with his lamp and lit it; and in this same way the light was communicated from house to house and the brightness in the village was increased. Thus the light of religion may be diffused without stinting him who communicates it. Let the bliss of thy offering also be diffused. Divide it." 6
The Gospel of Buddha, passage 594
"Are women competent, Venerable Lord, if they retire from household life to the homeless state, under the doctrine and discipline announced by the Tathāgata, to attain to the fruit of conversion, to attain to a release from a wearisome repetition of rebirths, to attain to saintship?" 4
The Gospel of Buddha, passage 1513
When he had thus spoken the venerable Ānanda said to the mendicant Subhadda: "Enough! friend Subhadda. Trouble not the Tathāgata. The Blessed One is weary." 8
The Gospel of Buddha, passage 893
Let us live happily, then, free from greed among the greedy! Among men who are greedy let us dwell free from greed! 54
The Gospel of Buddha, passage 1807
Ki'sā Go'tamī, _p._, Kri'sha Gau'tamī, _skt._, the slim or thin Gotamī. Name (i) of a cousin of Buddha, mentioned in Chap. VI, p. 16, (2) of the heroine in the parable of the mustard seed.
The Gospel of Buddha, passage 1270
Having ended his story, the Blessed One addressed the king, who had turned pale, and said to him: 4
The Gospel of Buddha, passage 1791
Iś'vara, _skt._, I'ssara, (lit. independent existence) Lord, Creator, personal God, a title given to Shiva and other great deities. In Buddhistic scriptures as well as in Brahman the _skt._ Is'vara (not the _p._ Issara) means always a transcendent or extramundane God, a personal God, a deity distinct from, and independent of nature, who is supposed to have created the world out of nothing.
The Gospel of Buddha, passage 45
To the average European it is difficult to catch, let alone to imitate, the difference of sound between dotted and non-dotted letters. All those who are desirous for information on this point must consult Sanskrit and Pāli grammars.
The Gospel of Buddha, passage 1521
Then the venerable Ānanda said to the Blessed One: "Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path!" 17
The Gospel of Buddha, passage 196
"O samana, thy hands are fit to grasp the reins of an empire and should not hold a beggar's bowl. I am sorry to see thee wasting thy youth. Believing that thou art of royal descent, I invite thee to join me in the government of my country and share my royal power. Desire for power is becoming to the noble-minded, and wealth should not be despised. To grow rich and lose religion is not true gain. But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great master." 9
The Gospel of Buddha, passage 1442
"Therefore, O Ānanda, be ye lamps unto yourselves. Rely on yourselves, and do not rely on external help. 13
The Gospel of Buddha, passage 1348
Hearing the words of the Tathāgata, the villagers were filled with joy and believing in the doctrines of the Blessed One embraced the five rules and took refuge in his name. 8
The Gospel of Buddha, passage 1201
There was a certain Brahman in Kosambī, a wrangler and well versed in the Vedas. As he found no one whom he regarded his equal in debate he used to carry a lighted torch in his hand, and when asked for the reason of his strange conduct, he replied: "The world is so dark that I carry this torch to light it up, as far as I can." 1
The Gospel of Buddha, passage 1235
The lad obeyed, and though they all stood by in despair, he went down full of determination and struck at the stone. The rock split in two and fell below, so that it no longer blocked the stream, and water rose till its depth from the bottom to the brim of the well was equal to the height of a palm-tree. And they all drank of the water, and bathed in it. Then they cooked rice and ate it, and fed their oxen with it. And when the sun set, they put a flag in the well, and went to the place appointed. There they sold their merchandise at a good profit and returned to their home, and when they died they passed away according to their deeds. And the Bodhisatta gave gifts and did other virtuous acts, and he also passed away according to his deeds. 15
The Gospel of Buddha, passage 1175
"The fish could be seen swimming lustily in the river, playing with his mate. She, moving in front, suddenly perceived the meshes of a net, and slipping around escaped the danger; but he, blinded by love, shot eagerly after her and fell straight into the mouth of the net. The fisherman pulled the net up, and the fish, who complained bitterly of his sad fate, saying, 'this indeed is the bitter fruit of my folly,' would surely have died if the Bodhisatta had not chanced to come by, and, understanding the language of the fish, took pity on him. He bought the poor creature and said to him: 'My good fish, had I not caught sight of thee this day, thou wouldst have lost thy life. I shall save thee, but henceforth avoid the evil of lust.' With these words he threw the fish into the water. 4
The Gospel of Buddha, passage 666
And the bhikkhus of Kosambī, when no longer honored and no longer supported by the lay devotees, began to repent and said: "Let us go to the Blessed One and let him settle the question of our disagreement." 3
The Gospel of Buddha, passage 899
And the Blessed One proposed these questions to the two Brahmans: "Do you think that all paths are right?" 5
The Gospel of Buddha, passage 1098
"Let a man's pleasure be the Dharma, let him delight in the Dharma, let him stand fast in the Dharma, let him know how to inquire into the Dharma, let him not raise any dispute that pollutes the Dharma, and let him spend his time in pondering on the well-spoken truths of the Dharma. 11
The Gospel of Buddha, passage 1679
Gospel: LXVII Sources: Bst, pp. 315 et seq. Parallelisms: --