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Updated: June 23, 2025
Buddha, knowing the man's earnest desire and that he was a vessel fit for true religion, therefore addressed Ânanda thus: "Permit that heretic to advance; I was born to save mankind, make no hindrance therefore, or excuse!" Subhadra, hearing this, was overjoyed at heart, and his religious feelings were much enlarged, as with increased reverence he advanced to Buddha's presence.
But if the Lord does not know, then the straightforward thing is to say, I do not know." This is plain speaking, almost discourtesy. The Buddha's reply is equally plain, but unyielding.
Going north from here less than a yojana, they came to a town which had been the birthplace of Kanakamuni Buddha. At the place where he and his father met, and where he attained to pari-nirvâna, topes were erected. ~Legends of Buddha's Birth~ Less than a yojana to the east from this brought them to the city of Kapilavastu; but in it there was neither king nor people. All was mound and desolation.
Some writers have gone so far as to suggest that the whole doctrine formed no part of the Buddha's original teaching and was an accretion, or at most a concession of the master to the beliefs of his time. But I cannot think this view is correct. The idea is woven into the texture of the Buddha's discourses.
While lady Feng promised to attend to her commission, the party scrutinised it, and unanimously extolled it with effusion. Old goody Liu too strained her eyes and examined it, and her lips incessantly muttered Buddha's name. "We couldn't," she ventured, "afford to make clothes of such stuff, much though we may long to do so; and won't it be a pity to use it for sticking on windows?"
But the Buddha's claim to originality is not thereby affected, for it rests upon just this, that he was able to regard life and religion in this spirit and to put aside the systems of ritual, speculation and self-mortification which were being preached all round him. The first truth is that existence involves suffering.
Yet he had seen the bayadere for an instant only, when passing through Kasí upon his way to China, to the vast empire of souls that thirsted after the refreshment of Buddha's law, as sun-parched fields thirst for the life-giving rain.
Each of these five terraces has sculptured upon its side walls some representation in bas-relief of the legendary incidents of Buddha's existence, not only in the present state, but in his previous states of being. You walk, as it were, through a picture-gallery of the life of Buddha.
Hsüan Chuang even states that the council which sat at Râjagṛiha after the Buddha's death compiled five Pitakas, one of which consisted of Dhâraṇîs, and it may be that the collection of such texts was begun as early as the collection of discourses and rules. But for many centuries there is no evidence that they were in any way confounded with the Dharma.
It is true that in reading the Lotus we wonder how this marvellous cosmic vision can represent itself as the teaching of Gotama, but the Buddhacarita of Aśvaghosha, though embellished with literary mythology, hardly advances in doctrine beyond the Pali sutras describing the marvels of the Buddha's nativity and the greater part of Nâgârjuna's Friendly Epistle, which purports to contain an epitome of the faith, is in phraseology as well as thought perfectly in harmony with the Pali Canon.
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