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Buddha, regarding the invitation of Brahma-deva, rejoiced at heart, and his design was strengthened; greatly was his heart of pity nourished, and purposed was his mind to preach. Thinking he ought to beg some food, each of the four kings offered him a Pâtra; Tathâgata, in fealty to religion, received the four and joined them all in one.
It is only when the Tathagâta, ceasing to attend to any outward thing becomes plunged in meditation, it is only then that the body of the Tathagâta is at ease. Therefore, Ânanda, be a lamp and a refuge to yourselves. Seek no other refuge. Let the Truth be your lamp and refuge; seek no refuge elsewhere.
Sir Edwin Arnold was not the first biographer of Gautama to glorify incidentally the seductive influences of his Indian harem, and to leave on too many minds the impression that, after all, the luxurious palace of Sidartha was more attractive than the beggars' bowl of the enlightened "Tathagata."
The former explanations he had trusted, respecting cause and what was not the cause that there was nothing that was made, but was made by Isvara; all this, now that he had heard the rule of true causation, understanding the wisdom of the no-self, adding thereto the knowledge of the minute dust troubles, which can never be overcome in their completeness but by the teaching of Tathâgata, all this he now forever put away; leaving no room for thought of self, the thought of self will disappear.
If there is anyone who thinks 'it is I who will lead the brotherhood' or 'the order is dependent on me, it is he who should give instructions. But the Tathâgata does not think that he should lead the order or that the order is dependent on him. Why then should he leave instructions?
For like the crested bird delights within the pool to seize the poisonous snake, but when from sudden drought he is left in the dry pool, he dies; or as the prancing steed advances fearlessly to battle, but when the fight has passed goes back subdued and quiet; or as the raging fire burns with the fuel, but when the fuel is done, expires; so is it with Tathâgata, his task accomplished he returns to find his refuge in Nirvâna: just as the shining of the radiant moon sheds everywhere its light and drives away the gloom, all creatures grateful for its light, it disappears concealed by Sumeru; such is the case with Tathâgata, the brightness of his wisdom lit up the gloomy darkness, and for the good of all that lives drove it away, when suddenly it disappears behind the mountain of Nirvâna.
Quickly arising and as quickly perishing! the wise man holds not to such a refuge, for the diamond mace of inconstancy can overturn the mountain of the Rishi hermit. How despicable and how weak the world! doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the Nâga-elephant-great-Rishi. Only the diamond curtain of Tathâgata can overwhelm inconstancy!
Ânanda hearing the bidding of his master, his breath was choked with heart-sadness; but going and weeping he obeyed the instruction, and spreading out the mat he came forthwith back to his master and acquainted him. Tathâgata having lain down with his head towards the north and on his right side, slept thus.
"Then the Blessed One addressed the brethren and said, 'Behold now, brethren, I exhort you, saying, 'Decay is inherent in all things that have come into being. Work out your salvation with diligence! "This was the last word of the Tathagata!"
If there existed a store of merit, the Tathâgata would not have preached a store of merit." That is to say, if I understand this dark language rightly, accumulated merit is part of the world of illusion which we live in and by speaking of it as he did the Buddha implied that it, like everything else in the world, is really non-existent.
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