Solution Manual for Microbiology A Laboratory Manual 11th Edition

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Free-Living Protozoa
These experiments are presented to give students a
brief exposure to the morphology and significance
of the free-living and parasitic protozoa.
Per Lab
Materials Group Per Class

E. histolytica: 1
Free-Living Protozoa trophozoite

E. histolytica: cyst 1
Cultures
Stagnant pond water G. intestinalis: 1
Prepared slides of amoebas, paramecia, trophozoite
euglenas, and stentors
G. intestinalis: cyst 1

Reagent B. coli: trophozoite 1

Methyl cellulose B. coli: cyst 1

Equipment T. gambiense 1
(prepared with
human blood smear)
Per Lab
Group Per Class
P. vivax (prepared with 1
Equipment
human blood smear)
Microscope 1
Per Lab
Glass microscope 1 Group Per Class
slide
Microscope 1
Coverslip 1
Lens paper 1
Pasteur pipette 1
Parasitic Protozoa Immersion oil as needed

Prepared Slides Procedural Point to Emphasize

If living cultures are used for the slide preparations,
Per Lab an explanation of the required use of methyl cellu-
Group Per Class lose should be presented.

60 Copyright © 2017Copyright
Pearson Education,
© 2017 Pearson
Inc. Education, Inc. Experiments 32 and 33 60
 1. The major distinguishing characteristic between
Optional Procedural Additions the classes of free-living protozoa is their mode
or Modifications of locomotion. The Sarcodina move by means
of pseudopodia, the Mastigophora via flagella,
Stained slide preparations of the free-living protozoa
and the Ciliophora by means of flagella.
may be substituted for the pond water. If the intent
of these exercises is solely to introduce students to 2. a. Pseudopodia: false feet, caused by cyto-
protozoan morphology, these will facilitate visuali- plasmic streaming, that are used for motility
zation of cell structure.
b. Contractile vacuole: osmoregulatory
organelle
Tips c. Eye spot: light-sensitive pigmented area
d. Micronucleus: nuclear organelle responsi-
Free-Living Protozoa ble for sexual mode of reproduction
e. Pellicle: elastic membrane covering the cell
Stagnant water may also be obtained from gut- membrane
ters, lakes, and streams.
f. Oral groove: indentation leading to the
Hay infusions may be used as a source for pro- opening of the mouth and gullet
tozoa and should be prepared a week before la-
boratory use. 3. Individuals with AIDS possess a severely sup-
pressed immune system that allows for the op-
An alternate source is to use commercially pre- portunistic organisms to produce infectious pro-
pared cultures of protozoa, but they should be cesses. In the case of Pneumocystis carinii, a
fresh and received not more than 2 to 3 days be- life-threatening form of pneumonia develops in
fore classroom use. these debilitated individuals.

Parasitic Protozoa Parasitic Protozoa

The instructor might set up several 1. Sporogamy represents the stage in the malarial
microscopes, set the pointer on a specific life cycle designated as the sexual cycle. Schi-
structure, and name the structure on an index zogony represents the asexual phase that occurs
card placed next to the microscope. in the liver and blood of the human host.
2. The reduviid bug or the tsetse fly serves as the
Additional Readings invertebrate host in whom the juvenile forms
Lopez, C., Budge, P., Chen, J., Bilyeu, S., Mirza, develop and give rise to the final infectious
A., Custodio, H., …Sullivan, K. J. (2012). Prima- trypanosomes.
ry amebic meningoencephalitis: A case report 3. In the infected host, the pre-erythrocytic malari-
and literature review. Pediatric Emergency Care, al stage occurs in the liver, and the erythrocytic
28(3):272–6. stage occurs in the red blood cells.
Abdel-Hafeez, E. H., Ahmad, A. K., Ali, B. A., 4. The sexually mature parasite, the sporozoite,
& Moslam, F. A. (2012). Opportunistic para- resides in the salivary glands of the female
sites among immunosuppressed children in Anopheles mosquito. This is not the case with
Minia District, Egypt. Korean Journal of Para- other protozoal parasites; only the Sporozoa
sitology, 50(1):57–62. possess a sexual life cycle.
5. The migration of the amoeba into the mucosa
Answers to Review Questions for nutritional purposes causes the erosion and
sloughing of the intestinal mucosa.
Free-Living Protozoa

61 Copyright © 2017Copyright
Pearson Education,
© 2017 Pearson
Inc. Education, Inc. Experiments 32 and 33 61
 EXPERIMENTS 34, 35, AND 36

Cultivation and Morphology of Molds

Yeast Morphology, Cultural Characteristics,
and Reproduction
Identification of Unknown Fungi

The purpose of these mycological experiments is to Equipment

acquaint students with fungal morphology and culti-
vation. This knowledge can then be applied toward Per Lab
the identification of an unknown fungal organism. Group Per Class

Microincinerator or 1
Materials Bunsen burner

Water bath 1
Cultivation and Morphology of
Molds Concave glass slides 4

Coverslips 4
Cultures
7- to 10-day-old Sabouraud agar cultures of: Petroleum jelly as needed
P. chrysogenum
A. niger Toothpicks as needed
R. stolonifer
M. mucedo Sterile 2-ml saline 4
tubes

Media Sterile Pasteur pipette 1

Sterile Petri dishes 4

Per Lab
Group Per Class Forceps 1

Sabouraud agar 1 Inoculating loop 1

deep tube
Inoculating needle 1
Sabouraud agar 3
plates U-shaped bent glass 4
rod
Potato dextrose agar 1
plate Thermometer 1

Dissecting microscope 1

Beaker with 95% ethyl 1

alcohol

62 Copyright © 2017Copyright
Pearson Education,
© 2017 Pearson
Inc. Education, Inc. Experiments 32 and 33 62
 Equipment
Yeast Morphology

Per Lab
Group Per Class
Cultures
7-day-old Sabouraud agar cultures of: Microincinerator or 1
S. cerevisiae Bunsen burner
C. albicans
R. rubra Inoculating loop 1
S. intestinalis
S. octosporus Inoculating needle 1

Glass microscope 10
Media slides

Per Lab Coverslips 10

Group Per Class
Sterile Pasteur 5
Bromcresol purple 5 pipettes
glucose broth
w/Durham tubes Glassware marking 1
pencil
Bromcresol purple 5
maltose broth tubes Microscope 1
w/Durham tubes

Bromcresol purple 5
lactose broth tubes
Identification of Unknown Fungi
w/Durham tubes
Cultures
Bromcresol purple 5 Number-coded, 7-day-old Sabouraud broth spore
sucrose broth tubes suspensions of:
w/Durham tubes Aspergillus
Mucor
Glucose–acetate 2 Penicillium
agar plates
Alternaria
Rhizopus
Test tubes (13- 5
Cladosporium
100-mm) w/ 2ml of
Fusarium
sterile saline
Cephalosporium
Torula
Reagents Candida
Water–iodine solution
Lactophenol–cotton-blue solution

63 Experiments 34, 35, and 36 Copyright © 2017Copyright

Pearson Education,
© 2017 Pearson
Inc. Education, Inc. Experiments 34, 35, and 36 63
 objective of this exercise is solely to acquaint stu-
Media
dents with fungal structure.
Per Lab
Group Per Class Tips
Sabouraud agar 1
plate Cultivation and Morphology of
Molds
Reagent
Petri plate or agar slant cultures are slow-
Lactophenol–cotton-blue solution growing molds and should be prepared about
7 to 10 days prior to student use. Rhizopus cul-
tures grow faster than the previously mentioned
Equipment
organisms and can be prepared about 3 to 5
Per Lab
days prior to class use.
Group Per Class Petroleum jelly can be softened (liquefied) by
heating in a hot waterbath. A Q-tip or fine-point
Microincinerator or 1 brush may be used to coat the edges of the
Bunsen burner coverslip on three sides. The fourth side is left
open to the atmosphere.
Dissecting 1
microscope
Yeast Morphology
Hand lens 1
Glucose–acetate agar is one of the media used
Glass microscope 1 to stimulate yeast sporulation. An alternate
slide medium that can be used is a piece of sterile
carrot in a culture tube. A yeast suspension is
Coverslip 1 employed to inoculate this medium.

Sterile cotton swabs as needed

Selenotila intestinalis does not sporulate.
Saccharomyces cerevisiae produces four
Glassware marking 1 ascospores in the ascus.
pencil
Schizosaccharomyces octosporus produces
Procedural Points to eight ascospores in the ascus.
Emphasize
1. A brief review of fungal morphology, growth
Additional Readings
requirements, and specialized mode of cultiva- Shah, P. D. & Deokule, J. S. (2007). Isolation of
tion should be presented. Aspergillus nidulans from a case of fungal rhi-
nosinusitis: A case report. Indian Journal of Pa-
2. Filter paper is moistened with sterile water to
thology and Microbiology, 50(3):677–8.
increase the humidity in the Petri dish and also
to prevent the agar medium from drying out. Shi, J. Y., Xu, Y. C., Shi, Y., Lü, H. X., Liu, Y.,
The filter paper should be kept moist during the Zhao, W. S., …Guo, L. N. (2010). In vitro sus-
incubation period. ceptibility testing of Aspergillus spp. against
voriconazole, itraconazole, posaconazole, am-
photericin B and caspofungin. Chinese Medical
Optional Procedural Additions Journal (Engl), 123(19):2706–9.
or Modifications
Leibovitz, E. (2012). Strategies for the preven-
Commercially prepared slides may be used instead tion of neonatal candidiasis. Pediatrics and Ne-
of the specialized microtechnique procedure if the onatology, 53(2):83–9.

64 Experiments 34, 35, and 36 Copyright © 2017Copyright

Pearson Education,
© 2017 Pearson
Inc. Education, Inc. Experiments 34, 35, and 36 64
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which nothing—no, not the very soul of man is exempt—still it evaded
him. Freedom from deception he attained, diamond-clear lucidity,
certainty that there is a first principle and final aim of the Universe, but
the Way to touch hands with it he could not find.
Thus, having caught but a glimpse of the Absolute like a star in
driven clouds, he had gained the certainty of what is not, but not as yet
the knowledge of what is, and there even the majesty of the
Bodhisattva’s[2] intellect fell back baffled, and at last his mind became
like a dimness in which thought itself lost its way and analysis stumbled,
and the clear call became like the falling of a great water in which many
sounds fuse into a confused roar in which nothing but mere noise is to be
discerned, deafening the ears and confusing the senses.

[2] The Buddha-to-be.

And thus he sat for six long years, and at the end though he had
discerned the perishable, the transient, the Eternal Way was far from his
perception, and life rushed by him from an unknown beginning to a
hopeless end, defending itself frantically for a few brief years, but in the
end conquered, and the man broken in the frail edifice which is called his
being.
And now he was so wasted that life hung in him by a thread worn
slender as a spider’s, and the fame of his terrible austerities had spread
like the sound of a great bell hung in the canopy of the skies, and if he
had gained what he sought all this would have counted as nothing in his
eyes, but in the long six years he had not gained, and his mind tortured
him because now it seemed that it broke itself and its power dispersed
like a mighty wave broken on rocks and fleeing in foam and spray. And
one day when he rose to his feet, still drowned in hopeless meditation,
his limbs failed beneath him, and he fell and so lay exhausted, spent,
believing “This is death, and I am conquered.”
And it could not be otherwise for very terrible had been his
austerities and later he told his disciple this.
“I remember when a crab-apple was my only daily food. I remember
when a single grain of rice was my only grain of food. And my body
became extremely thin and lean. Like dried withered reeds my arms and
legs, my hips like a camel’s hoof, like a plait of hair my spine. As project
the rafters of a house’s roof, so raggedly stuck out my ribs. As in a deep-
lying brook the watery mirror beneath appears so small as almost to
disappear, so in the deep hollows of my eye-pits my eye-balls well nigh
wholly disappeared. As a gourd becomes shrivelled and hollow in the hot
sun so did the skin of my head become parched. And pressing my
stomach my hands touched my spine, and feeling my spine my hand felt
through to the stomach. And yet with all this mortification I came no
nearer to the supernatural faculty of clearness of knowledge.”
So for a long time he lay in the borderland of death, and had this
been the end—O Light of the World extinguished, O Sun set at dawn!—
but it was not to be, and slowly, very slowly, consciousness returned, and
his heavy eyelids lifted and once more he beheld the light. And he
thought:
“If I could creep down to the river the waters, warm and kindly,
would refresh me, and thought would perhaps return to me, and a little
rest.”
And painful inch by inch Siddhartha crept down to the river,
supporting himself as he went by the extended hands of branches, and in
a warm shallow of water, sparkling in green shade he lay, foredone, and
it flowed about him gently, bringing healing.
And the five ascetics watching him from far off said to each other:
“He will die now; the ascetic Gotama will die now. It is not possible
that a man so worn and exhausted should live.”
And indeed, when he tried to struggle up and leave the kindly water,
there was no strength in him and he could not rise. And it is told that a
heavenly spirit pressed down a branch that he might reach it and support
himself. This it is certain he did, laying hold on a bough which dipped
over its own image in still water, and he crept up the bank, dizzily, and
seated himself beneath a tree, supporting his weakness against it, with
closed eyes.
And now, being refreshed, he had power to reflect, and he said within
himself.
“This way of mortification has failed me also. Like other ways I have
sought this beats against a shut door and there is no help in it. My body
is so broken that it can no longer support the intellect. I will eat and drink
and strengthen this tortured body that it may still be the servant of the
higher in me, no longer complaining of its own griefs and diverting
attention from the goal. For it is possible that what I have already learned
has prepared the way to Right Ecstasy and that in ecstasy I may behold
the beginning of the Wisdom which in all the methods I have tried has
been hidden from me.”
 And even as he thought this the strong weakness overwhelmed him
again and he could think no more.
Now, on the other side of the wood dwelt a chief herdsman, very
wealthy in cattle and rice, owning land far-spreading and fertile in the
rich water-meadows by the river, and he had a daughter fair and wise,
named Sujata. And reaching womanhood this fair maiden had made a
vow to the Tree-Spirit of the forest, saying:
“If I should wed a husband of equal rank with myself and my first-
born should be a son, then would I make a noble offering every year,
never forgetting the benefit.” And this prayer was heard, and her first-
born son lay upon her bosom.
So wishing to make her offering on the day of the full moon, she
pastured a thousand cows in the woods, and with their milk she
nourished five hundred cows, and with theirs two hundred and fifty,
drawing life through life until at last she possessed eight cows thus fed
on the strength and life of a thousand, and no purer nor stronger milk
could be. And this being ready Sujata rose earlier than dawn and, went to
the byre with her pails, and as she came near the milk flowed in streams
without milking, even as when the calves crowd for their food about
their mothers.
So she took it and placed it in a new vessel and added rice, and
herself made a fire and cooked it. And the bubbles rose and froth, but not
a drop ran over the brim, and the fire burned clear and steady without
smoke or blackness. And as a man crushes golden honey from the comb
that has formed about a stick—the very essence of honey—so into that
pure food was infused a marvellous sustenance.
And Sujata said to her waiting-maid, Punna:
“Punna, dear girl, surely the deity is auspiciously disposed to us. The
omens are good. Run therefore and get all ready beneath the tree.”
And Punna answered obediently:
“Yes, lady,” and ran.
And when she came to the tree, the Bodhisattva—the Buddha-to-be
—sat beneath it, and it appeared to her that his body shone like light and
she flushed and trembled with terror, saying:
“Good indeed are the omens, for this is the Tree-Spirit himself come
to receive our offering!”
And with all her might she ran to tell this to her lady, and when
Sujata heard it she cried out:
“From this day be to me as a daughter, for this great good news!”
 And running to where she kept her jewels she put upon the happy
Punna all those ornaments suitable to a daughter of the house. And she
thought; “What more can I do? For this is a great day,” and so took up a
precious golden dish and into this she poured the milk-rice, and it rolled
in like drops of water slipping off a lily-leaf and filled the vessel, neither
more nor less. Then, covering it with a golden cover, she adorned herself
with her best jewels and went stately to worship and make her offering.
So she came along the banks of the river, glad in the dawn, robed in
grey like a cloud before sunrise, and about her slender wrists were
bracelets of white chalcedony and the grey and white of them resembled
the colours of the rounded river-bubble before it breaks, and she came as
softly.
And parting the boughs she saw the Prince, his head fallen back
against the tree, eyes closed and helpless hands beside him, and deep pity
and veneration stirred in her heart, and seeing it was no Tree-Spirit but a
holy man she thought “May he accept it!”
And bowing repeatedly she raised the dish in both hands, entreating
his greatness and thus offered it humbly, saying:
“Lord, accept my gift and go where it seems good to you.” And he,
seeing in this the accomplishment of his purpose, received it, and
partook of that pure food while the happy giver watched with such
delight as when a mother feeds her only child and beholds new life flow
through his veins, and the very air about the Prince appeared to distil in
dews of visible blessing upon her head and joy hitherto unknown
possessed her noble soul. And she said:
“Lord, may your wishes prosper as mine have done!”, and so
departed, caring no more for her golden dish than as if it had been an
autumn leaf upon the ground.
But the five ascetics, watching far off with greedy eyes, said:
“The ascetic Gotama has failed. He is now mere man. Like the
common herd he eats and drinks. He has nothing to teach us—nothing!
Mistaken indeed were we in thinking to learn from a mere backslider! It
is done and over, and the Gods are angry with him.”
So they turned their backs in scorn and departed to Benares, there to
resume their austerities.
But when Sujata was gone, timidly receiving thanks, the Future
Buddha arose and stood beneath the tree, refreshed in heart and body, his
face shining with renewed strength, his energy swelling like a river in
spate rushing rejoicing to the sea.
 And he knew that that place where for six years he had pursued a
vanishing truth could hold him no more, its use being ended, and he set
steadfast steps toward the tree.
O Tree of Wisdom, Tree of Knowledge unsearchable, Tree
whereunder the world’s deliverance was attained,—through all the rain
of years between our sight and thee, shall we not look back and behold
and veil our faces? For beneath this Tree was Wisdom perfected.
Then taking his way, Bodhisattva begged from a man cutting grass
for his cattle, an armful of pure and pliant grass, and, going onward, he
saw before him that Tree of Knowledge, broad-leaved, noble, a tower of
leafage, and knowing that this was where time and place meeting clasped
hands, he spread the grass and seated himself with folded hands and feet
beneath the pillared stems and the night came quietly down the
woodland ways and veiled him from the sight of man.
 CHAPTER XI

T
have I heard.
Yet of what follows I veil my face in writing, for it is high,
holy, and beyond the mind of man to conceive, nor can it be told
but in great parables, for by pictures we teach little children. It is
the Arhats only,—the perfected saints,—who comprehend and can
distinguish the symbol from the truth.
Bodhisattva was tempted in the wilderness. Against him that Wicked
One led his hosts, strong and cunning to daunt and allure. And as our
Lord sat there in peace, suddenly the calm sea, heaven-reflecting, of his
mind, was tossed and torn into wild billows as in a furious storm, and
foes which he had thought conquered, rose mighty against him, some
most infinitely sweet, piercing the heart with a pain more to be desired
than joy.
For, shaping on the dark like a picture—but real, so real that he had
but to rise and enter, came the lost heaven of Kapila, where Rohini
flowed in liquid light, and there in cool green shades he beheld those
loveliest in whose arms once he lay. Soft bosoms, intolerably sweet after
long pain and loneliness, entreated him to rest. Deep eyes, love-filled,
invited. And at the last one alone drew near him and it seemed that in
that one fair face was centred all beauty that was his in those far days. In
one all wooed him.
“Come to me—Come to me. Dear lord, you have borne torture for
long years and grief exceeding. You have hungered and thirsted and wept
tears of blood and still the Way eludes you, and all was vain. There is no
Way. It is delusion. Vain it must be: not thus is Paradise found. Love is
heaven—there is no other.”—So said the Beautiful kneeling before him,
most dear and desirable, with passionate dark eyes more eloquent than
music plucked on harp or sitar, words spoken between kisses and the
slackening and straining of arms that are the bonds of love. On his knees
he felt the warmth of her golden bosom, sun-kissed fruit for the tasting,
on his hands the clasp of those little fingers that once clenched his heart.
“Put away your pale dreams of Heaven. O Prince beloved!” she
pleaded. “Heaven is here and now by bright Rohini. Come, taking and
giving joy. O sad and wearied, and utterly foredone, come back to us and
be made whole and glad. Am I not yours? Rest in my arms. Forget the
cold ascetic, and be again our Prince, our warrior. Come! Time goes
swiftly and the sands of life are blown about the desert and man knows
them no more.”
 She moved as if to draw him with her, and all her naked loveliness
swam rose and gold before his eyes, long hair, brightening at the tendril-
ends, caressing the slender curves of perfect feet, the smile of victory
touching soft lips,—breathless beauty waiting its fruition, queen and
slave of men, thinking its victory won, looking downward half amazed at
its own perfection.
Then lifting her head that Beautiful regarded him in triumph as the
moon rides serene over tossing waves, and lo! he sat motionless and
unmoved, with eyes looking past her to a distant hope, and his face was
set and calm as doom.
And suddenly, shuddering together with the sighing shudder of
leaves in cold rain, the sweet shape wavered, trembled like an image in
water when the rings widen outward and all is dispersed, and it was
gone, for the waste night closed about it and took it.
But the garden remained—that home beloved, and a new and dearer
shape wandered lonely by the river bank gazing steadfastly upward to
the bright billows of the silver peaks, remote and pure as they, and she
led by the hand a child. And surely he whom lust cannot conquer may
unashamed kneel at the feet of love pure as the very sources of light!
And his heart said “My Princess!” and almost ceased to beat, so strange,
so sweet, that living bleeding memory;—and whether it was the voice of
his own soul or hers he could not know,—but she seemed to shape the
one word, “Beloved”, and so withdrawing her gaze from the mountains,
looked at him, all love, all entreaty in those sunken eyes—beauty faded
by grief, but stronger a thousandfold to plead with him, and mutely she
showed the child, and so stood, waiting to know his sentence whether
she must live or die.
And round her like mourning shadows swept the image of his father,
aged by grief and visibly stooping under the heavy burden; the gentle
queen, sister of his mother, who had fed him from her own bosom,
wrung her hands beside him and all the faithful friends and servants who
had guarded his youth; and together they were the very voice of home,
and his own heart asked itself, “Have I the right to hurt these faithful
ones! But what are they and myriads like them to her—my wife, my
son!”
And whether he would have moved to reach her, I cannot tell, but
suddenly, past all knowledge, he certainly knew that never could that
great lady his wife present herself as an obstacle and a temptation, and
that this was but a shift and a shape-changer not to be trusted, dangerous
and cunning like the first, and steadfastly he gazed past her, his face set
and calm as doom, and shrieking horribly she fled.
And then, thick as rain in Wasa, fell delirious dreams and delusions,
and there came about him frightful things, misshapen, goblin, the very
spume and smoke of the pit, and there was a noise in the air, that
stupified the brain, of shrieks and shouts and groans and terrible cries
and far off wailings and it appeared as though great spirits fought in the
air about him with the black armies of the Wicked One.
And upon the night the Tempter flung a vast phantasmagoria of the
power and splendour awaiting the Prince if he would but stoop to grasp
them. King of the earth, throned and crowned, he saw himself. And
flames shot about the pictures and huge confusions, and an ocean of
terrors broke against him, and the billows threatened to overwhelm him,
and he knew that did he relax but for the instant that a man blinks his
eye, all were lost.
But he sat motionless his face fixed and calm as doom, and it is told
that in all the tumult not one leaf of the Tree flickered but hung still as if
carved in stone. Within its shadow was calm: without tumult as when
heaven and earth break together in storm.
So the strife raged about him and Lust and Love, and Power and
Wealth thundered or pleaded at his ear and could not move him. And
huge elemental Powers led on their armies, deep instincts from the abyss
of the primeval life of man, conqueering, cunning, rock-rooted, hard to
be fought, beckoning, alluring, threatening. And some, robed like
heavenly spirits, showed, as it were, the Way, but it was no way, and very
terrible were the confusions, sights and sounds of that night of dread.
Nor is it possible or lawful that all should be uttered.
But when the worst and utmost were done and endured and no more
remained, the Wicked One and his hosts, outwearied, ceased their
torment, and very slowly the angry roar of the billows subsided and the
foam of their fury stilled, and the mind of the Blessed One relaxed into
peace, and the great darkness thinned as at the cold breath of dawn.
The moon and the stars reappearing shed dying light, the barriers of
the dark being removed. And now—the marvel,—the marvel!
Let the Three Worlds wait in silence.
Thus have I heard.
For the east became grey, and all being now hushed, our Lord passed
into deep and subtle contemplation and entered thus upon the First Stage
of Ecstasy, and this was the First Watch.
 And, consciousness withdrawn into the Infinite, passing through the
bounds of human comprehension, seeing the world as it truly is, not as it
appears, his mind moved swiftly onward and upward as the eagle soars
effortless to the sun, or rather, as the swimmer daring the current, is
caught up and carried strongly and without volition to his desired end.
For, be it known, this world about us is far other than it appears, and with
enlightenment we pass free from the fetters of illusion. And this is
Perception in which time as it is known in this our world ceases to exist.
And in this Perception he beheld his past lives and all his former
births, with their gains and losses, their sins and purities, as they passed
steadily onward and led him inevitably to the Tree; seeing all at once as a
picture.
And soaring higher, carried ever more swiftly onward, ever more
profoundly withdrawn, in the second watch he beheld with diamond-
clear perception all that lives, and the round of birth and death of all
mankind, hollow all and false and transient, built upon nothingness—the
piers and fabric of a dream; and saw before him erring creatures born
and born again to die, the righteous and the evil heirs alike of pain self-
inflicted, and stabbed with daggers their own hands have forged.
And he saw the transient heavens gained through desire, won through
righteousness that craves reward, and beheld these longer-lived than the
joys of earth yet transient also, for he who desires the joys of an
individual heaven and pays down righteousness as the coin of its price,
he too is still held within the pitiless fetters of craving, though it be for
heaven, and nothing rooted in desire is eternal, but must pass and be
done.
And he saw the hells that, gorged with suffering, yet again yield up
their prey to the weary round of rebirth and lo—heaven and hell and
earth empty and vain, the Wheel of Birth and Death revolving evermore,
hopeless and without delay or stay, now heaven-high, now low as earth,
but ever and ever a whirling Wheel without rest. And in the third watch
there came Perception higher still and our Lord entered upon the deep
apprehension of Truth.
And in this the secrets of birth and death were apparent and he
became assured that age and death have their source in birth and are
rooted in it as trees in the ground, for the body and earthly self implicate
man in all evils, divided thus from the Source, and, in a word, life in this
world of ignorance, is suffering. For here men walk blinded with
ignorance, not knowing whence nor whither, and the high things move
veiled about them and are not seen.
 And as to rebirth, he saw that its cause is in deeds done and thoughts
thought in former lives.
Swept on and up in ecstasy, perception becoming ever clearer, he
beheld the so-called soul-self of man unravelled into its component parts
and laid before him like the unwoven threads of a garment, and behold in
these was no durability nor immortality, for there is but one Immortal,
one Infinite, and the man who claims his own, his separate immortality,
is dying and reborn through the ages and but the fierce desire of life
gives him its simulacrum and the long-linked chain of births and deaths
and griefs immeasurable.
So then, swept on and up in ecstasy, he beheld the causes of the long-
linked chain of existence stretching from Infinite to Infinite.
And these are they, and this is the lineage of suffering:
Contact brings forth sensation.
Sensation brings desire.
Desire produces the clinging to shows and illusions.
Clinging to shows and illusions produces deeds.
Deeds engender birth.
Birth produces age and death.

And this is the weary round, the offspring of Ignorance repeated in

the endless turning of the Wheel, the dragging of a lengthening chain of
births. For the ignorant man, desiring the things that are worthless,
transient, illusory, seeing about him false shows instead of the high
things which are real, creates in himself a passion which in turn creates
more and more dangerous illusions, and thus is his own victim. But when
false desire dies, illusions end, and Ignorance, dispersing like the night,
gives place to the Sun of Enlightenment and the world lies about such a
man as it truly is. And he knows, being no more the prisoner of time and
space and their brood of follies, for Ignorance, the true cause of all ill, in
him is dead.
And having thus perceived the world as it is, our Lord was perfected
in wisdom, and shows and illusions being ended for him, there died in
him that false self which will have all for its own; never again to be born,
utterly at an end,—even that false ego shut in the prison of itself. And in
him was completed the destruction of craving and evil desire, as a fire
goes out for lack of fuel. For the man in whom is no separation from the
Source, in whom is no ignorance, how shall he desire that which has no
eternity but is transient as a morning dream? And over him Desire and
Death—which indeed are one—had no more dominion.
Thus first he found the way of perfect knowledge, and in the broad
east the onrushing of the sun’s golden wheels was heard afar.
So he reached at last the unfathomable source of Truth, beholding
past, present, and future as one, having passed beyond the glimmer of the
six senses into true perception, no longer gazing through a narrow
window, but about and around him the wide horizon—and more.
Illumined with all wisdom sat the Buddha, the Perfected One, having
at last attained, and the light strengthened and grew in rapture. And about
him the world lay calm and bright and a soft breeze lifted the leaves.
And for seven days and nights sat our Lord beneath the Tree, lost in
contemplation of the World as it Is, submerged in the ocean of love,
having entered the Nirvana, most utterly at peace, and day and night—or
what men call such—made their solemn procession about him unheeded,
for he was lost in bliss, and his heart said:
“Now, resting here, have I attained my birth-weary heart’s desire,
having traversed many lives to this goal. Now have I slain the self, and
the fetters are broken, and not for myself alone.”
And lifting up his voice he cried aloud this song of triumph in the
hearing of all worlds.
“Many a house of life
Has held me, seeking ever that which wrought
These prisons of the senses, sorrow-fraught,
Sore was my ceaseless strife.
But now,
Thou Builder of the body-prison,—Thou!
I know thee! Never shalt thou build again
These walls of pain,
Nor raise the roof-tree of deceits, nor lay
Fresh rafters on the clay.
Broken the House is, and the ridge-pole split,
Delusion fashioned it.
Safe pass I hence, deliverance to attain.”[3]

[3]
For this verse I have used Edwin Arnold’s translation slightly
modified.
 For now he knew that the builder of the prison, the cause of rebirth,
the hinderer from the Peace was his own false self, the dreamer of
dreams, the creator of false desires and illusions, and in him this false
self was dead, and only the true, the Self that is mysterious and high and
One with the One survived.
And next, sending his sight through the invisible (for when
enlightenment is attained all bars of time and space fall and man is no
longer blinded by his eyes and deafened by his ears), he considered all
that live, and like a swelling tide there rose in him compassion for their
darkness and misery, and in deep contemplation he considered how to
gain deliverance for them also, and with this came the thought:
“Shall I teach? And how?” for he doubted that any would believe and
relinquish that false and illusory self which holds men from the light.
And he said:
“How can they believe the world is other than it seems and the very
sea and sky and mountains far differing from what they have supposed?
And they the prisoners of Ignorance.” And a deep voice from the Divine
within and without him answered:
“O let your heart most loving be moved into pity toward the people,
most ignorant, toiling amid deathly illusions to a goal unknown.”
And as this purpose rooted and flowered within him—a mighty
blossom opening its chalice of perfume to all worlds and heavens, the
dawn of the seventh day broke resplendent, as it were a new heaven and
a new earth and it was light.
Light also within him and a great flooding of light, for not only was
the Way opened but the steps now lay clear before him—the Noble
Eightfold Path whereby men setting one foot before the other achieve the
first heights, the true Self developing as does the body from lowly
beginnings to great ends and royalties, but all in order and gradually,
each step rising by the stepping stones of dead selves in dead lives to
higher.
O peace: O bliss inexplicable, not to be confounded with others, but
singular, lovely, and alone! Not in the heavens, unattainable save by the
strength of Gods, but within reach of all who set their faces to the heights
in true and steadfast endeavour, proceeding step by step in love and
patience. For the lowly, the little children of the Law, as for the wise and
noble. For he who is ruler over a few things in this life shall in lives to
come be ruler over many, so he be found faithful. And at the last—not
the dewdrop lost in the ocean, but the ocean drawn into the dewdrop and
eternal Unity.
 And in his heart this thought arose.
“I will proclaim accordingly the way unto the further shore!”
As he saw it, so he told it: He the stainless, the Very Wise, the
Passionless, the Desireless Lord; for what reason should he speak
falsely?
Thus, flooded with sunshine and bathed in peace sat the Perfect One.
 CHAPTER XII

N
as the Blessed One sat beneath the Tree in the Dawn, two
merchants bound on their way passed through the wood, and
within them spoke the Voice of Wisdom, saying:
“In this wood, outspread upon the spurs of the mountain,
dwells a Rishi—a wise ascetic—deeply to be reverenced; go then and
make him an offering.”
And with joy they went, glad in the opportunity of righteousness, and
found him enthroned beneath the Tree, laving his feet in the ripples of
the Sea of Bliss; and with reverence they placed food in his bowl, a
simple gift and good; and they were respectfully silent while he ate, but
when they saw that the Exalted One, his need over, had washed his bowl
and hands in the mountain stream, they bowed their heads to his feet,
saying:
“We who are here take refuge in the Perfect One and his Law. May
the Blessed One accept us as his adherents from this day forth
throughout our life, who have taken refuge in him.”
And they were accepted as lay followers and went on their business
rejoicing in peace; and these were the first persons who accepted the
Law, with faith in the One Enlighted and his teaching, for as yet the
communion of the Order was not. And their names were Bhallika and
Tapussa.
Yet, having risen, he paused, and again seated himself in meditation,
for he doubted again whether it were either wise or possible to make
known the great Law to the world.
And into the mind of the Exalted One yet retired in solitude, came
this thought.
“I have penetrated this deep truth of the abandonment of the
imprisoning self, hard to be perceived, difficult to grasp. Man moves in
an earthly sphere, and there has he his place and delights, tapestried
about with illusions real indeed to the dim feelers of his poor senses. For
such it will be hard to grasp this matter, the chain of causes and effects,
for man sees the effect but not the cause. And hard indeed to grasp are
withdrawal from earthly illusions, extinction of desire, cessation of
longing, and the deep mysterious Peace. Should I now preach the Law, it
would gain nothing—grief and weariness would be the only fruit of
labour. The truth remains hidden from men absorbed by hate and greed.
It is deep and difficult, veiled from the coarse mind. How shall he
apprehend it whose thought moves in the darkness of earthly
preoccupations?”
And this was without doubt the last, the uttermost temptation of that
Wicked One, and the subtlety of it stirred a vibration in the highest of the
Divine Beings, and this thought arose.
“Truly the world is lost, truly the world is undone if the heart of the
Perfect One be set on abiding in peace without revealing the Law.”
And instantly this Divine thought was light in the heart of the Exalted
One and its symbol was that he beheld a Divine Being who raised his
folded hands before him, saying:
“May it please the Perfect One to preach the Law! There are a few
whose eyes are not dimmed with the dust of earth. They will see. They
will hear. Open, O Wise One, the door of Eternity. He who stands on the
mountain peaks looks out over all peoples. Go forth to Victory.”
Then, hearing this voice in his ears, the Exalted One turned the gaze
of perfect enlightenment upon the world, and he beheld this:
As on a lotus stem bearing the lotus blossom of ivory, some flowers
do not rise out of the water but are below the surface, and others float on
the calm surface, and others rise high, reflecting themselves in its mirror,
so are men—some pure, and some impure, some noble and some
ignoble, some strong in mind and intellect, others weak and dull,—but
all needing what they are qualified to take of the light of wisdom. And
perceiving this, he replied as it were to the Divine Voice:
“It was because I believed the toil fruitless, Holy One, that I have not
yet uttered the Word.”
And the Divine Voice perceived what would be, saying:
“It is done. The Perfect One will preach the Law,” and the matter
being thus ended the Divine Voice returned to its source and the Buddha
passed onward in majesty, musing on the first means whereby the Law
should be made known. And since a man owes deep duty to his teachers
who, if they have not opened the gate have yet directed him in the Path,
his though hovered first over Alara and Uddaka the Brahmans,—but the
diamond-clear inward sight revealed to him that in the six years of his
asceticism they were dead.
And next he remembered the five ascetics who had scorned him
when in starving he had tasted of the food offered by the lady Sujata,
thinking “These shall be the first fish I catch in my net!”—and because
they had betaken themselves to Benares, he resolved that leaving the
Forest of Enlightenment he would go to that great and ancient city
bathing her feet in holy Ganges and there for the first time make known
the Pearl he had found.
So, alone in the wood, he arose from beneath the Tree and turning
regarded it steadfastly, saying:
“O Tree, because of this, many generations of men as yet
unmanifested on earth, shall hold your name in honour and a leaf of you
shall be precious. Rejoice therefore and accept the sunshine and rain
gladly, knowing that life is in the least of your leaves for ever and ever.”
Then with eyes deep and kind, shedding light, as it were about him,
steadfast in noble composure did he advance through the Wood of
Wisdom, taking the way to Benares, strengthened as one fed on food
divine. And beside the way to Benares, journeying on in peace, he met a
young and haughty Brahman, proud in the possession of his greatness,
whose name was Upaka, and as this man went he repeated the mystic
word “Aum,” of which the three letters are the Threefold and the word
the One, and in this he put his faith. And seeing the Exalted One passing
by, rapt in meditation, he cried aloud with scorn:
“Ha, Master,—what constitutes the true Brahman?” hoping to trip
him in his answer. And from the heart of his calm the Exalted One
replied:
“To put away all evil, to be pure in thought, word and deed, to
transcend pride and desire,—this it is to be a true Brahman.”
And the answer astonished the proud young man, and turning
suddenly he looked into the face of the Perfect One and said slowly:
“How comes it that your face is so beautiful, shining like the full
moon reflected in water, your form so stately? And whence the peace
that surrounds you? What is your noble tribe, and who your master?
Here, in this country, where each man struggles to find the Way, what is
your way?”
And, glad at heart, the Perfect One answered:
“Happy the solitude of him who is full of joy, who has seen the truth.
Happy he who in all the wide world has no ill-will, self-restrained and
guided, Happy—happiest is freedom from lusts and desires. And highest
is the bliss of freedom from the pride of the thought I am I. No
honourable tribe have I,—no Teacher. I go alone and content.”
And the Brahman heard in great astonishment, for much as he had
heard of religion it was not this. And he said, hesitating:
“And where, sir, are you bound?” And the World-Honoured replied:
“I desire to set revolving the Wheel of the Excellent Law, and
therefore I go to the great and ancient city of Benares, to give light to
them that sit in darkness and to open the gate of true Immortality to
men.”
And when the Brahman Upaka heard this his pride was revolted and
he was angry that a man should assume to himself such mastership, and
he replied curtly:
“Reverend person, your way lies onward,” and struck into the
opposite path, yet as he went, he stopped, proceeded, stopped again, lost
in thought, for there was that in the occurrence which startled him from
his equanimity. So the moment goes by us, and we do not know it! But
the Blessed One, proceeding quietly day by day, came at last to Benares,
to the Deer Park of Isipatana where now dwelt the five ascetics who had
scorned him. And there they sat practising the weary round of their
austerities, not knowing that the Perfect One who approached them had
discovered the way that leads from the world of sorrowful becoming and
the flowing stream of transiency into the world of happy being where all
is beheld as it is.
For to the man who knows not the way all things flow and pass in
unreality and nothing abides; but the foot of him who has thus attained is
set on the Eternal and in That is no motion nor any change.
So when they saw him coming the five ascetics were angry, and they
said to one another:
“Friends, here comes the ascetic Gotama [using in contempt his
family name] he who eats rich food, who lives in self-indulgence and has
given up his quest. Let us show him no respect nor rise up to meet him,
nor take his alms-bowl nor cloak from him. Let us only give him a seat
as we would to any person, and he can sit down if he likes.”
But the nearer the Exalted One came to the five the more did the
majesty of his presence precede him, and the less could they abide by
their resolution. Slowly they rose, and went forward, and one took the
cloak and alms-bowl—another brought a seat, a third brought water, and
accepting the water the Blessed One sat down and bathed his weary feet.
And then they addressed him as “Friend” and “Gotama” but he
replied:
“It is not seemly, monks, that you should address Him who has thus
Attained as ‘Friend’ and ‘Gotama.’ For I am now the Enlightened. Open
your ears: I teach you the Law. If you will learn, the Truth shall meet you
face to face.”
But, still in much doubt, they said:
“If you were not able, friend Gotama, to attain full knowledge by
mortification of the body, is it likely you can attain it by self-indulgence
and a worldly life?”
And thus replied the Blessed One:
“Monks, I do not live in self-indulgence although I torture my body
no more. Nor have I forsaken my quest. Open your ears. Found is
deliverance from death and illusion!”
And because the five still doubted, the Blessed One said to them:
“Tell me, monks,—when we dwelt in the forest, did I ever before
speak to you in this manner?”
And they said:
“Sir, never.”
And it is told in the ancient scriptures that the very Evening opened
their ears and heard.
So, with the five about him, the Perfect One spoke the first words of
the Teaching of the Law, the first ever heard in this world,—and where
the last shall be spoken who can tell? But it is needful that all to whom
their happy Karma allows it should hear and ponder these words for in
them is all truth. Now this is the high teaching in the Deer Park of
Isipatana, as dusk came on and the shadows.
And it is told in the ancient scriptures that the very evening appeared
to bow at the knees of the Exalted One—the World-Honoured, that she
might hear his word. Like a maiden she came, the stars the pearls about
her throat, the gathering dark her braided hair, the deepening vastness of
space her cloudy robe. For a crown had she the holy heavens where
dwell divine spirits. The Three Worlds were her body, her eyes were as
blue lotus blossoms opening to the moonlight, and her voice of stillness
as the distant murmur of bees. To worship and to hear the Perfect One
this lovely maiden came.
And though our Lord spoke in the Pali tongue each man heard his
own. And thus said the Blessed One, the Tathagata, He who has thus
Attained:
“Monks, there are two extremes which he who would follow my
attainment must shun. The one is a life of pleasure devoted to desire and
enjoyments. That is base, ignoble, unworthy, unreal, and is the Path of
Destruction. The other is the life of self-mortification and torture. It is
gloomy, unworthy, unreal. It is nothing and leads to nothing. But hear
and be attentive, monks, for I have found the Middle Way which lies
between these two, the way which in a spiral of eight stages ascends the
Mount of Vision even to the summit where dwells the glory of the Peace.
“This is the Noble Eightfold Path, and the stages in their order. Right
Comprehension. Doubts and wrong views and mere opinions must be
laid aside. The man must perceive the distinction between the Permanent
and the Transient. He must behold facts behind hypotheses. Realization
of the need of truth is the attitude for its reception. This is the first stage.
“Right Resolution. This is the will to attain, based on self-discipline
and the vision which has perceived that attainment of perfect knowledge
is possible. This is the second stage.
“Right Speech. This is the first step in the practice of self-discipline.
Indiscretion, slander, abuse, and bitter words are forbidden. Only such
words must be uttered as are kind, pure, true. This is the third stage.
“Right Conduct. Deeds which are blameless, true, and noble. These
only must be done. Put away all thought of gain or reward here or
hereafter, for the motive is the deed. Retaliation is dead. Impulse cannot
exist with discipline. Deeds actuated by likes and dislikes are forbidden,
—let each action be guided by inward Law irrespective of whom it
concerns. Act only from this Law which is in its highest Love and Pity,
and very swiftly will come the insight to distinguish which deeds are in
harmony with the Law and which gainsay it,—and that blessedness will
follow which the doer has not thirsted to gain or garner. This is the fourth
stage.
“Very difficult to climb are the two stages of Right Speech and Right
Conduct, but, when they are surmounted, fair and wide and noble is the
prospect seen from those heights, and very great self-mastery is gained.
“Right Living. And this includes the right means of earning a
livelihood for there are means a man cannot follow and maintain his
integrity and purity. Let him take heed to avoid these dangerous
circumstances, and which they may be that man’s mind shall declare to
him if he have trodden the Four First Stages. Such a man cannot be in
doubt. And so is the learner become a Master. This is the Fifth stage.
“Right Effort. Now, loving, wise, and enlightened, he apportions all
his strength to wise purpose, fully comprehending his deed and its aim.
He who has reached this noble stage does all, whether eating or drinking,
sleeping or waking, working or resting, in harmony with the great Law,
for in his obedience he is perfect, and the Law is his life, nor does he
need to consider longer than while a man in health need count his heart-
beat. And this is the Sixth Stage.
“Right Meditation. This is the right state of a mind at peace, self, he
considers only the truth, and having utterly abandoned the thought of self
he is clear in perception, having slain illusion and stood face to face with
Reality as a man speaks with a friend. He is the Knower of Truth. More,
he is the Truth, and this is the Seventh Stage.
 “Right Meditation. This the right state of a mind at peace. At peace
indeed, for what is left for grief? Nothing is here to wail, nothing but
what must quiet us. Doubt and fear, trouble and confusions are dead.
Groundless beliefs, false hopes and fears are forgotten, and in this stage
is the attainment of the Peace which passes understanding. This is the
Eighth Stage from which, having attained, a man cannot fall.
“But, monks, you may ask, what is the cause from which springs the
need for the Noble Eightfold Path? It is this. Hear the Four Noble Truths.
“Birth is the cause of suffering, for life is suffering, passing through
all the stages of grief from birth to death. This is the first Truth. The
cause of birth is the thirst for living, leading from birth to birth, fed by
the lust of the flesh, the lust of the eye, the pride of life. This is the
second Truth.
“The cure of the cause of birth is the extinction of this thirst for
living by complete extinction of wrong desire, letting it go, expelling it,
giving it no room. This is the third Truth.
“And the fourth Truth is the Noble Eightfold Path. These are the four
Truths.
“So by the truth of suffering, monks, my eyes were opened to these
conceptions and judgment and vision were opened in me. Not by
sacrifice nor mortification nor prayer, but by that which a man has in
himself is the Way of Deliverance opened. And as long as I did not know
this I had not received enlightenment. But now have I attained, and
deliverance is secured, and henceforth I shall no more go out into birth
and death. Death has no more dominion over me.”
This is the first Teaching and it was spoken in the Deer Park at
Isipatana,—and the five ascetics sat about to hear, and borne on these
great words, their eyes were opened and with joy they accepted the Law,
and the chief of them, Kondanna, since called “Kondanna the Knower,”
entreated the Lord that he would receive them as disciples, and in these
words he received them:
“Draw near, monks, well preached is the Doctrine. Walk in purity to
the goal of the end of all suffering.”
And further he taught them of the transiency and impermanence of
all earthly things and of the Truth that lies beyond when the world is
apprehended as it is, free of illusion, free of the fleeting apprehensions of
the senses, and knowing this, they entered into the Peace.
And when it was ended the darkness was deep about them and the
night of rest was come.
PART III
 CHAPTER XIII

S
for a time the World-Honoured dwelt in the Deer Park of
Isipatana, and men came eagerly to hear him, for his teachings
resembled none they had heard as yet and delivered them from the
yoke of priests in teachings and beliefs which if they could not
inwardly accept made them very sorely afraid of the anger of the Gods
and compelled much ceremonial and expiation.
But He, who has thus Attained, the Tathagata, taught them thus:
“No priest, no God, can deliver a man. By himself is evil done, by
himself he endures the shame and pain. By himself and his own will and
struggle he becomes pure. There is none can save a man but himself—
No, none in heaven or earth. It is he himself who must walk the Way:
The Enlightened can but show it. Therefore where and how can a priest
aid you?”
And this appeared to them a most wonderful doctrine, inspiring with
great courage and resolution, and looking upon each other they said:
“If it be thus, and a man holds deliverance in the hollow of his hand,
it can be done. To-day, brother, let us take the first step.”
And so the Exalted One taught them to break the fetter of the
delusion of self—the delusive belief that the individual self is real and
self-existent. For to abide contented in the prison of this apparent self not
looking forward to its expansion into the Universal self is the shadow of
egoism and egoism is the mother of sin.
And he broke off them the fetter of the belief that outward
righteousness of conduct will deliver a man, or that safety lies in rites
and ceremonies, for truly a man can never say within himself, “I have
placated the Gods and may now go my way in peace.”
Now at this time there was in the great city of Benares, a noble youth
named Yasas, son of a rich man, master of one of the city guilds, and on
this son his parents had lavished every good thing. He possessed a house
of cool shades for summer, and another for the season of the rains. And
his houses were full of delicately beautiful dancing girls, jewelled and
perfumed, and what pleasure was absent, whether of food or wines, or
music or any other?—None indeed, for the rich merchants dwell in
luxury resembling that of kings.
And at first all this was good to him and he asked no more; but
fulfilled every desire on the instant. There are men so embruted that this
will content them until bodily power fails, but the noble youth Yasas was
not of these.
 And suddenly in the midst of his pleasures deep loathing fell upon
him and secret disgust because he had sounded the utmost of pleasure
and no more or better remained, and it was like vomit in his mouth,
revolting to his soul.
And one night as he lay among his women, and they, abandoned to
sleep, surrounded him, lovely as maidens of Mount Sumeru, he leaned
against his silken cushions and the hall became hateful to him and he
could no more endure it, but rose softly and put on his gilded shoes and
went out into the midnight gardens where dripping dew impearled every
leaf and blossom and glittered in pure moonlight, and the cool and calm
were excellent. And he walked under the black and white light and dark
of a long path by trees whose carven leaves hung like sculptured stone in
the stillness of the air and their shadows flitted like dreams over his
robes and face as he went, meditating upon the unspeakable weariness
and distaste that filled him and the uncomforted wretchedness of youth
that in all the world can find no good. And he said aloud:
“O my heart, how oppressive it is! O, my soul, the speechless
weariness! Who in all the world shall show me any good.”
So, in his walking, he came to the gate of the garden and it stood
wide open and the porter lay drowned in sleep, his face hidden from the
moonlight, and there was none to see who came or went, and Yasas
wandered on through dewy ways and silver pools of moonlight, not
knowing where he went, having fled the house because he could no
longer endure his despair. And as he came at last to the Deer Park of
Isipatana the darkness began to thin for dawn.
And so it was that the Lord had risen from sleep and walked beneath
the trees of Isipatana in meditation and he saw a young man coming, and
in the great stillness heard him say:
“O my grief, how deep is my wretchedness,” and he pitied him, for
he himself had been a rich young man, and he knew his heart.
So, taking his seat, the Blessed One said aloud:
“Sir, you are weary, but I hold in my hand a life that is neither
grievous nor wretched. Sit down beside me and hear the Law. This
doctrine, Yasas, is not oppressive. This is not afflicting.”
And Yasas seeing beneath the trees a young man of royal bearing and
beauty like to but surpassing his own, yet robed as a monk, was startled.
Nor could he refuse, and he took off his gilded shoes and having saluted
the stranger with courtesy sat down beside him, and in the quiet of the
coming dawn, the Blessed One spoke. And first he spoke of the misery,
worthlessness and ruin of lust, of the strong calm of renunciation, of the
high way of the Law, and as he heard, in place of burning disgust there
flowed into the heart of Yasas the refreshing streams of wisdom, as when
a man sets hot and travel-worn feet in the coolness of a pellucid lake.
And there was that fruit of former births within the noble youth which
drew him to high things, even as a pure silken fabric is with ease dyed a
noble colour.
And the Lord saw this, and knowing his heart elate and ready he then
set before him the Four Noble Truths of Sorrow and the Noble Eightfold
Path, and the eyes of Yasas were opened and conquering joy possessed
him, and the sun rose within and without him in splendour, and it was
day.
Then Yasas arose and said:
“It is impossible that I should return to my former life for I see it now
unreal and foolish, a tale told by a madman signifying nothing. Let me
receive from the Lord ordination and admission to the Order that I may
spend eternity in acquiring knowledge.”
And the Blessed One answered:
“Come, monk. The Doctrine is well taught. Lead henceforward a
new life.”
So he was received into the Order.
And presently his father, the rich guild-master, came running, eagerly
asking whether the Exalted One had seen his son pass that way. And thus
he fell into talk with the Tathagata, (even with Him who has thus
Attained) and he too became ensnared by that great Presence and great
Doctrine as a bee with perfumed mogra blossoms, for sweet, sweet is the
Truth to them who are akin to it; and last he exclaimed:
“Wonderful, great sir, most wonderful! This truly is showing the way
to the lost and setting a lamp in darkness. I take refuge in the Lord, the
Law, and the Assembly. May the Lord take me as a lay-disciple
henceforth, while my life lasts.”
And he was accepted, and looked upon his son, now divested of
jewels and clad in the yellow robe with bared shoulder, and the Exalted
One said to him:
“Is it possible, householder, that Yasas, the noble youth should return
to a worldly life of lusts and pleasure?”
And he replied:
“Sir, it is not possible. It is gain to Yasas the noble youth, that his
mind should be set free. Will the Exalted One consent this day to take
food with me, with Yasas beside him as a younger brother?”
 And the Buddha by silence gave his consent. So were these two freed
from the bonds of desire and entered into the Peace. For they knew the
Truth, and this was their desire.
“From the unreal lead me to the real,
From darkness to light.
From death to immortality.”
And of the light companions of Yasas, many, allured to the teaching
by his joy, heard and were glad and followed, and many more, too many
to tell, women as well as men (for the Blessed One welcomed women
also, regarding neither sex nor caste) sought the Deer Park of Isipatana
and followed the Law.
And these are the commandments they accepted, and be it
understood that the first five only are binding upon laymen and women,
but the whole ten are binding on the Brotherhood, and they may not
marry nor take upon them the householder’s life while they are a part of
the Order.

1. Thou shalt not destroy life.

2. Thou shalt not take what is not given.
3. Thou shalt abstain from unchastity.
4. Thou shalt not lie nor deceive.
5. Thou shalt abstain from intoxicating drinks.
6. Thou shalt eat temperately and not after noon.
7. Thou shalt not behold dancing, singing, music, or plays.
8. Thou shalt not wear garlands, perfumes, ornaments and
adornments.
9. Thou shalt not use high nor luxurious beds.
10. Thou shalt not accept gold and silver.

And now, when sixty of the disciples had attained complete

enlightenment, it came into the mind of the Blessed One that the time
was come to send them forth into the world to spread the high Doctrine,
and he said to them:
“See now!—You have passed the river and reached the shore of
peace, and for you birth and death are no more, being one with the
Unchanging. Go then through every country, teach those who have not
heard. Make known the Teaching, lovely in its origin, its progress, and
most lovely in its consummation. Make it known both in the spirit and
the letter, Go!—each one travelling by himself (But later they went two
together) rescue and receive. I too will go—for the work is begun.”
But Yasas he would not send out into the world for his aged parents
had need of him in Benares.
Then the sixty having in all reverence received his commands went
forth, for in those days books were not and each man was a book of the
Law, and the Lord himself went on to Gayasisa, followed by many who
had been ascetics. And great joy went with them and a shining peace, for
like a swelling wave exaltation lifted their souls so that each looking on
the other was glad.
It was at Gayasisa that the Exalted One uttered the great Fire
teaching.
And the cause of it was this. As he and his disciples sat on the
Elephant Rock near Gaya, with the wide and pleasant valley of Rajagriha
outspread beneath them, a jungle fire broke out across the valley and
they watched it, and thus spoke the World-Honoured; drawing a lesson
as they looked.
“Everything about and within us, brethren, is on fire, and how? The
senses are afire with passion, hate and illusion. The mind with its
perceptions and sensations is afire with passion, hate and illusion,
betrayed and deceived every way. Every approach by which a man
beholds and comes in contact with life is afire with passion and illusion,
and these all in turn supply fuel to the burning. And the wise and noble
disciple, perceiving this, is indifferent to the lies of the senses and the
sensations arising from them whether pleasant or unpleasant. He is
indifferent to mental perceptions whether pleasant or unpleasant. And
this indifference extinguishes the fire and cools its ashes and deprives it
of fuel and thus frees him from passion and illusion, and being free he
recognizes his freedom. He clings no more to the individual and selfish
self. Rebirth is destroyed, the life of pure duty and love is lived, and the
world has no more wherewith to tempt him.”
And many heard and accepted the teaching and found peace, having
seen that behind this false world of illusion created by the senses lies the
true world of things as they are.
And from Gaya, the World-Honoured, followed by his disciples,
went onward to the city of Rajagriha, the chief town of King Bimbisara,
and with him went Kassapa, a great disciple, and wise, who had been a
worshipper of the pure element of the sacrificial fire until he had heard
the teaching of the Buddha, and so great and wise was this man that
many of the people of Rajagriha doubted which was the Master and
which the disciple. But the Exalted One willing to honour the disciple
addressed him thus in presence of the King and people.
“Welcome, great Master, welcome! Rightly have you distinguished
Law, winning the highest wisdom. And now, as a wealthy noble displays
his treasures to bring forgetfulness of sorrow to those who love beauty,
so do you!”
And it is told that immediately Kassapa, composing himself into
ecstasy, was raised up in the air before the eyes of all and this wonderful
sight drew their eyes in adoration of so mighty a marvel, so that with
different mouths but in language one they magnified the Buddha,
exclaiming:
“Let the World-Honoured be our teacher. We are his disciples.”
And perceiving them eager to hear, he addressed them on the false
self the lying, that is nothing but claims all within and without as fuel for
its greed.
Hear and be wise.
“The mind, the thought and all the senses are subject to the law of
life and death, and, understanding the self and the transient things of
which it is compounded and how the thought and senses act, there is no
room left for this individual I nor any ground for this I, for it is this belief
in I which gives rise to all sorrows binding us as with cords to the world
of illusion. But when a wise man knows there is no such I and that it
does not exist, the bonds are severed.
“Of those who believe in this false I, some say it endures beyond
death some say it perishes. Grievous is the error of both. For if they say
this I is perishable, then all the fruit of their striving perishes and there is
no hereafter, and who can call this deliverance?
“And if they say this greedy I is immortal, then in the midst of all life
and death in this world of illusion there is but one identity that is not
born and does not die—even this greedy I. And if the one immortal thing
is this greedy I which arrogates all to itself then is it the one thing in the
whole Universe that is self-perfect, and there is no need of high and
noble deeds,—this greedy self is lord and master of all, and what need to
strive for what is already done? For if this greedy I is lasting and
imperishable then can it never be changed.
“But when a man has learned there is no greedy I, that it does not
exist, that it can do nothing, is but an illusion, then, freed, he passes on to
the wider outlook, the nobler knowledge, and he passes on also in other
lives the same yet not the same, as the shoot springs from the seed, and
the seed is not the shoot, not one and yet not different. Such is the birth
of all that lives. Learn therefore that this I does not exist, and the illusion
of it conceals That which Is.”
So the World-Honoured, the Happy One, great and glad, addressed
the King and people, and very joyfully they heard, understanding that in
the egoism of the I lives all curse, all ignorance.
And the King became a lay follower and throughout his life was
faithful and many of the noble young men about him believed also, and
many of the people.
It was here too, in happy Rajagriha, that the Perfect One, gained the
two greatest of his Arhats, his perfected saints, and thus it befell.
On a day to be remembered, it so chanced that Assaji, a disciple,
walked in the streets, collecting alms of food in his bowl, and he walked
in the shade, in the yellow robe, one shoulder bare, composed and with
majesty, musing as he went. And he was thus observed by a young
Brahman of noble birth who was studying spiritual things in the city
under a teacher, and when he saw him the dignity of his serene presence
moved the heart of the Brahman Sariputta, and he thought:
“Surely this is one who has already attained the way of purity! I will
go and ask him in whose name he has renounced the world and by what
Law. Not yet, for he is collecting alms, but presently.”
Therefore he watched, and when the venerable Assaji had received
food from the householders he turned back, and Sariputta approached
him with a courteous salutation, which having concluded, he said:
“Friend, your eyes are shining, your colour pure and clear. Great is
your composure. In whose name have you renounced the world and who
is your honourable Master?”
“Friend, my master is the Son of the Sakya House, the descendant of
Kings; I am but a novice. As yet I cannot tell the great heights of the
Law, but in a few words I can give its spirit.”
“Be it so, friend. Instruct me.”
And musing a moment, Assaji said this:
“The Perfected One teaches how existences apparently separate are
dependent upon One Cause, how they depend upon one another, their
apparent separateness springing from ignorance and illusion as its cause,
and how these existences can be ended and the Truth of Unity appear.
This is the teaching of the Son of the Sakyas.”
And as he heard these words, suddenly their implications and how
they affect all within and without us and the whole Universe, flashed into
the clear vision of Sariputta, and he understood as a consequence:
 “Whatever is subject to the law of beginning that also is subject to
the law of decay, and how should the I be excepted? There is but one
Unchanging, motionless and eternal.”
And deeply moved, he said to Assaji:
“If the teaching were nothing else but this you have at any rate
overpassed suffering. That which many ages have not seen is revealed to
us now.”
And leaving Assaji, who pursued his way in peace, Sariputta
hastened with winged feet to his friend and fellow-student Moggalana,
and Moggalana seeing him cried out.
“Your eyes are shining. Your colour is pure and clear. Have you then
found deliverance from death?”
“I have found it. I have found it.”
And standing there breathless he told him of Assaji and his words,
and on the great mind of Moggalana, strong in clear perception, flashed
also the truth of the nonentity of the greedy I, and unable to delay,
panting for the truth, they left the ascetic who taught them, and hurried to
the wood where the Perfect One taught sitting among his disciples, and
when he saw the two young Brahmans approach full of eagerness and
awe, he said to those about him. “Welcome these two, for they shall be
my greatest—the one unsurpassed for wisdom, the other for supernormal
power.”
And he himself welcomed them with joy, seeing that they would
stand about him as bright stars about the moon.
So when they had told him their case and heard his words, he said:
“Come, monks, the Doctrine is well taught! Lead henceforward the
pure life for the extinction of suffering,” and thus received them to be his
own.
And shortly after this he founded the Sangha, the Brotherhood
formally, and drew up the first code for its governance.
And the number of his followers grew and increased mightily, for not
only the people but many of the noble youths of the Kingdom of
Maghada joined themselves to this most noble young man, the Son of the
Sakyas, so much so that some of the people were angry and said:
“The ascetic Gotama is come to bring childlessness and widowhood
and the decay of families,” and they made a verse that was repeated in
the streets: