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The Establishment of the Moral Order of the Universe, or the Foundation of the Kingdom of Righteousness. This sermon contains the funda- mental truths of the whole doctrine — the four grand truths. 48. What effect had this sermon on the five ascetics? They acknowledged the Buddha to be the perfectly Enlightened One, the giver of truth, the guide to Nirvana, and they desired to become his disciples. Then the Blessed One admitted them as the first members into the Brotherhood of the Elect (Sangha), with the following words: ‘‘Welcome, brethren, the truth is clear. Live henceforth in holiness, and thus put an end to all suffering.” 49. Which of the five disciples first realized the supreme truth? The aged Kondanya. There opened within him the clear eye of truth, and he attained the state of an Arahat.(*?) The other four disciples soon followed him. we . A BUDDHIST CATECHISM 23 50. Did the Buddha gain any more disciples at Benares? Yes. The next convert was Yasa, a young nobleman. But the common people, as well as the higher classes, listened to the words of the sublime teacher; for he made no distinction of caste or rank or position as the Brahmans do, but preached the doctrine of salvation to all those disposed to hear him, and his words were all- powerful, searching the innermost heart. At the end of five months the number of his disciples amounted to sixty, not including any lay ad- herents. The Buddha then began to send forth the brethren in various directions. 51. What is meant by the sending forth of \the brethren? The Buddha called them all together and bade them go out into the world, each separately by himself, and preach the doctrine of salvation.(**) 52. What was the formula he made use of? The Buddha, addressing the brethren, said: “Vou are free from all fetters, either human or divine. Depart, then, and preach the saving truth to all living beings, out of compassion for suffering humanity, and for the benefit and welfare of both gods and men. There are many persons of pure heart and willing mind, who must perish if they do not hear the doctrine of redemption. These will become your supporters and confessors of the truth.” \ 24 A BUDDHIST CATECHISM 53. Did the Buddha remain alone at Benares? No; he returned to Uruvela, where a great number of Brahmans lived in huts in the wilder- ness, kept up the sacred fire, and performed the religious rites and ceremonies prescribed in the Vedas. The Buddha preached to them of the consuming fire of sensual desires, of passions and lusts. He converted many and they became his disciples. He then proceeded to Rajagriha, where King Bimbisara and a great number of his nobles professed themselves his adherents. Thus the doctrine of salvation continued to gain ground. 54. Did not the Buddha return to his former home at Kapilavasthu? From Rajagriha he went on to Kapilavasthu, and the fame of his doings went before him. In obedience to the rules of the Brotherhood he stopped in a grove outside the town, instead of returning to the royal palace. King Suddhodana and all his male relations came to welcome him, but when they saw him in the poor dress of a mendicant (Bhikshu), with shaven hair and beard, they were scandalized. Early next morning the Buddha set out, accom- panied by his disciples, carrying his alms bowl, (**) to beg his daily bread from door to door, as is the custom of the Brotherhood. When his father heard this, he came in great haste and said re- proachfully: “My son, why do you bring such A BUDDHIST CATECHISM 25 disgrace upon me, asking alms like a common beggar?” The Buddha replied: “Great king, this has been the custom of all my race.” But King Suddhodana did not understand the meaning of these words, and exclaimed: “We are descended from a line of kings and nobles, and none of us has ever fallen so low as to beg for bread from door to door.” The Buddha said with a smile: “You and yours are right to claim descent from kings, but my descent is from the Buddhas of long past cen- turies,(*°) and they were wont to do as I do.” Then King Suddhodana was silent, took him by the hand and led him to the palace. 55. Did not the Buddha meet his wife and child once more? That sarne day he went to see the Princess Yasodhara, accompanied by two of his disci- ples.(*®) And when Yasodhara saw him in the garb of a mendicant, she burst into tears, and fall- ing down before him clasped his knees. The Bud- dha raised her up, trying to comfort her with gentle words, and explained the doctrine to her. His words fell on good ground and took root in her heart. After the Buddha had left her, Yasodhara dressed her son Rahula in his best attire and sent him to his father to ask for his inheritance. And when the boy had come into the presence of the 26 A BUDDHIST CATECHISM Buddha, he said: “Father, one day I shall be king, and rule over the Sakyas. I pray thee, give me my inheritance.” Then the Blessed One took him by the hand and led him outside the town to the Nigrodha grove, where he had taken up his abode with the disciples, and said: “My son, thou askest me for an earthly inheritance, which is perishable and fraught with sorrow. I have none such to give thee. The inheritance I leave thee, is the treasures I have gathered beneath the tree of knowledge; these can never be snatched from thee.” He then gave orders to Sariputta to admit Rahula into the Brotherhood of the Elect, and with him many of the Buddha’s relatives, among them Ananda, Devadatta, Upali, and Anuruddha. 56. Who were the most distinguished disciples of the Buddha besides those named already? Sariputta Mogallana, and Kasyapa. 57. How long did the Buddha remain at Kapila- vasthu? He spent the four months of the rainy season there, in the second year of his public teaching. Then he set out to pursue his great work else- where, 58. How long did he go on preaching and teaching? Up to the hour of his death, forty-five years altogether. During the eight months of the dry A BUDDHIST CATECHISM 27 season he used to go from place to place, accom- panied by a number of his disciples, exhorting the people, and teaching them by parables and ser- mons. But the time of the rainy season he always spent at one place, either at the house of one of his disciples or in the gardens and groves bestowed upon the Order by some of the rich lay believers. 59. Where was the favourite resort of the Buddha? The bamboo grove (Veluvana) near Rajagriha, which had once been a park of King Bimbisaras, and had been presented by him to the Buddha; and the Jeta grove (Jetavana) near Sravasti, a gift of the rich merchant Anathapindika. In both these places there were hermitages for the use of the Bhikshus. They have become famous in the history of Buddhism as being the spots where the Blessed One(7") expounded most of the truths con- tained in the holy books. 60. Did the Buddhist religion become firmly established within these forty-five years? Yes; the fame of the Buddha and his holy doctrine spread rapidly. Thousands of people of all ranks and conditions, men and women, took the higher vows and were received into the Broth- erhood (Sangha) as mendicants (Bhikshus, Sa- manas), or nuns (Bhikshunis), and countless numbers professed as laymen belief in the En- lightened One.(?*) AMERICAN THEOSOP}: fA one Ww Fai ’ \ 28 A BUDDHIST CATECHISM 61. Had not the Buddha to suffer any persecution or hostility on the part of the follower of the dominant Brahman religion? No; all intolerance of nonconformists, all reli- gious fanaticism is equally averse to both Bud- dhism and true Brahmanism. It was one of the Buddha’s own disciples who rose up against him. 62. Who was it? Devadatta. Carried away by ambition, he aimed at the leadership of the Brotherhood; and when he failed, sought even to take the aged Master’s life. All his plots, however, were of no avail. 63. How did the Buddha frustrate these evil de- signs? By his inexhaustible benevolence and kindness; for these qualities exert a miraculous, irresistible power, which subdues the fiercest enemies and puts to nought all the designs of wickedness, hatred, and treachery. 64. Have we any account of the Buddha’s dying days? Yes; the Maha-Parinibbana-Sutta, or the Book of the Buddha’s final passing away, gives a full account thereof. 65. What is the account? When the Blessed One was in his eightieth year, he felt his strength ebbing away. And he said to A BUDDHIST CATECHISM 29 his constant companion, Ananda(?*): “I am a man bowed down by age, Ananda. The measure of my days is full and my life is drawing to a close.” Then Ananda was sorely troubled, and he en- treated the Master not yet to depart. But the Buddha rebuked him, saying: “Have I not on many former occasions taught you, that it is in the very nature of all things, however near and dear to us, that we must lose them, leave them,. separate from them? There is no such thing as) eternal duration. Everything born, brought into’ existence and organized, of necessity inherits dis- solution. How, then, could it be possible that any human being, yea, even a supreme Buddha, should not be dissolved? Behold! I tell you true, this day three months the Tathagata(?°) will pass away out of existence. Therefore, brethren, ye to whom I have made known the truth, be always the true doers of it; practise it; be earnest in effort to work out your own perfection, and proclaim the doctrine to all when I am gone, that it may be instilled into the hearts of the hearers and be pre- served in its purity.