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A Summary of Donald Lopez’s The Tibetan Book of the Dead: A Biography Tibetan Buddhism is known for striking practices on death and dying. One of the most well-known practices is the use of the Tibetan Book of the Dead. A 2011 book by Donald Lopez, a professor at the University of Michigan and a leading expert in Buddhism, treats this Tibetan classic. In The Tibetan Book of the Dead: A Biography, Lopez tells the story of how a relatively obscure collection of Buddhist texts of diverse origins came to be so revered and (he argues) misunderstood in the West. Read more about it at http://www.amazon.com/Tibetan-Book-Dead-Biography-Religious/dp/0691134359.

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A Zen Story from The Gateless Gate Zen leaders drew up handbooks like The Gateless Gate to illustrate for head monks what makes a good answer to a koan. Of course, the material in these handbooks is almost as elusive as the koan itself, so it takes a good deal of Zen experience and wisdom to use these handbooks.

A young Zen monk is preparing to leave his monas- tery and enter a different one, common in Zen. He goes to the abbot to say goodbye. The abbot says he has a gift for him. Using a pair of tongs, he picks up a red-hot coal from a fire pit, and offers the coal to the monk.

The monk contemplates what he should do, and after a few moments runs out of the hall distressed, for

he cannot figure it out. He cannot take the coal and be burned, and he cannot refuse the abbot’s gift.

He meditates on the problem for the next week, and comes back. However, the same scene plays out again.

He returns for a third time, and the abbot again picks up a red hot coal and presents it as a gift. Suddenly the young monk says, “Thank you,” and does not take the coal.

The abbot smiles, nods his head, and returns the coal to the fire pit. “You may go now,” he says.

The Gateless Gate (Los Angeles: J. Murray, 1934).The Gateless Gate (Los Angeles: J. Murray, 1934).

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Admonition to Laity At the end of a discussion of monastic morality, the Buddha lays down instructions for householders (laity). This passage from the Dammikasutta 18–27 forms a short summary of Buddhist morality. (Dammika was a lay- man who received the Buddha’s teaching.) Notice that the rules given are modeled on those given to monks.

I will also tell you about the householder’s work. Let him not kill, or cause any living being to be killed,

or let him approve of others killing. Let him refrain from hurting all creatures, both those that are strong and those that tremble.

Then let [him] abstain from taking anything in any place that has not been given to him, knowing it to belong to another. Let him not cause anyone to take, nor approve of those that take. Let him avoid all theft.

Let the wise man avoid an unchaste life as a burning heap of coals. If he is not able to live a life of faithfulness (to his wife), then let him not transgress with another man’s wife.

Let no one speak falsely to another in the hall of justice or in the hall of the assembly. Let him not cause anyone to speak falsely, nor approve of those that speak falsely. Let him avoid all sort of untruth.

Let the householder who approves of the dharma not give himself to intoxicating drinks.

Let him not cause others to drink, nor approve of those who drink, knowing it to end in madness. For through intoxication stupid people commit sins and make other people intoxicated. Let him avoid this seat of sin, this madness, this folly, which is delightful to the stupid. In a religion where salvation comes by mental enlighten- ment, clouding the mind with intoxicating drink or drugs is seen as particularly evil.

[25] Let him not kill any living being, let him not take what has not been given [to him], let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not eat untimely food at night. Let him not wear wreaths of flowers nor use perfumes, and let him lie on a bed spread on the earth. They call this the eightfold abstinence, pro- claimed by Buddha, who has overcome pain.

From Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning.Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning. from Sutra for Dammika 18–27From V. Fausböll, The Sutta-Nipata (Oxford: Clarendon Press, 1881).V. Fausböll, The Sutta-Nipata (Oxford: Clarendon Press, 1881).

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Buddhist Pilgrimage Tibetan pilgrims from all over Tibet pray in front of the Jokhang temple in Lhasa, Tibet. They prostrate themselves, move forward a bit, and prostrate themselves again, a continuous process that some pilgrims engage in for miles. Pilgrimage is a journey that involves both the mind and the body. Traveling to a sacred site on foot, often across long distances and difficult terrain, is demanding both mentally and physically. See some of the most important Buddhist artifacts used in pilgrim devotion at http://pilgrimage.asiasociety.org/journey.

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Discourse on Advantages of Loving-kindness from The Book of Protection (Paritta) Thus have I heard:

On one occasion the Blessed One was living near Savatthi at Jetavana at Anathapindika’s monastery. Then he addressed the monks saying, “Monks.” — “Venerable Sir,” said the monks, by way of reply. The Blessed One then spoke as follows:

“Monks, eleven advantages are to be expected from the release (deliverance) of heart by familiarizing oneself with thoughts of loving-kindness, by the cultivation of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness as a vehicle (of expression), and also as something to be treasured, by living in con- formity with these thoughts, by putting these ideas into practice, and by establishing them. What are the eleven?

1. “He sleeps in comfort. 2. He awakes in comfort. 3. He sees no evil dreams. 4. He is dear to human beings. 5. He is dear to non-human beings. 6. Devas (gods) protect him. 7. Fire, poison, and sword cannot touch him. 8. His

mind can concentrate quickly. 9. His countenance is serene. 10. He dies without being confused in mind. 11. If he fails to attain arahatship (the highest sanctity here and now, he will be reborn in the Brahma-world.

“These eleven advantages, monks, are to be expected from the release of heart by familiarizing one- self with thoughts of loving-kindness, by cultivation of loving-kindness, by constantly increasing these thoughts, by regarding loving-kindness as a vehicle (of expression), and also as something to be treasured, by living in con- formity with these thoughts, by putting these ideas into practice and by establishing them.”

So said the Blessed One. Those monks rejoiced at the words of the Blessed One.

From The Book of Protection (Paritta), translated by Piyadassi (Kandy, Sri Lanka: Buddhist Publication Society, 1999).From The Book of Protection (Paritta), translated by Piyadassi (Kandy, Sri Lanka: Buddhist Publication Society, 1999).

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Food and Morality Jains observe a strict diet. Not only are they vegetarians, but they also avoid root vegetables such as those pictured here. They believe that harvesting and cooking such vegetables will injure the many small beings that are in the soil, beings that get into the plant. Observant Buddhists often avoid hot vegetables such as radishes and onions, thinking that they induce sexual desire (as we might say, they make one “hot”); Jains go a step farther to forbid eating all these root plants.

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Founding of the Order of Nuns This selection from the Small Group (Cullavagga) of sutras narrates the story about how women were admitted into the monastic order as nuns, here referred to as “the homeless state.” The Buddha was at first very reluctant to admit them, but he finally relented, giving special rules for nuns. Nuns have historically played a much smaller role in Buddhism than the order of monks. Nuns and other Buddhist women struggling for a greater degree of liberation still must contend with patriarchal interpretation of this passage.

At that time the Blessed Buddha was staying among the Sakyas in Kapilavatthu. And Maha-pajapati the Gotami [relative of Gautama, and his nurse when he was a child] went to the place where the Blessed One was. When she arrived there, she bowed down before the Blessed One, and remained standing to one side. She said to the Blessed One, “It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline you have proclaimed.”

The Buddha replied, “Enough, Gotami! Let it not please you that women should be allowed to do so.” A second and a third time Maha-pajapati made the same request in the same words, and received the same reply.

Then Maha-pajapati was sad and sorrowful that the Blessed One would not allow women to enter the homeless state, and she bowed down before the Blessed One. She departed weeping and in tears. She cut off her hair and put on orange-colored robes [like a monk’s]. Sad and sorrowful, weeping and in tears, she took her stand outside under the entrance porch.

The venerable Ananda saw her standing there, and said to her, “Why do you stand there outside the porch weeping and in tears?”

“Because, Ananda, the Blessed One does not allow women to renounce their homes and enter the homeless state under the doctrine and discipline.”

Then the venerable Ananda went up to the place where the Blessed One was. Bowing down before the Blessed One, he took his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One: “Lord, Maha-pajapati is standing outside under the entrance porch. She is sad and sorrowful, weeping and in tears, because the Blessed One does not allow women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It would be well, Lord, if women be permitted to do as she desires.”

The Buddha replied, “Enough, Ananda! Let it not please you that women should be allowed to do so.” A second and a third time Ananda made the same request, in the same words, and received the same reply.

Then the venerable Ananda thought, “I will now ask the Blessed One in another way.” Ananda said, “Lord, can women—when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline proclaimed by the Blessed One—can they gain the fruit of conversion, or of the second Path, or of the third Path, or of Arhatship?”

“They are capable (of all these), Ananda.” “Lord, Maha-pajapati has proved herself of great

service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother she nursed the Blessed One at her own breast. It would be well, Lord, that women should have permission to go forth from the household life and enter the home- less state, under the doctrine and discipline proclaimed by the Tathagata.”

The Buddha said, “Ananda, if Maha-pajapati takes upon herself these Eight Chief Rules, let that be reckoned as her initiation.

▪▪ Even if a woman has been a nun for a hundred years, she shall make salutation to a monk, shall rise in his presence, shall bow to him, and shall perform all proper duties to him, even if he is only just initiated.

▪▪ A nun is not to spend the rainy season in a district in which there is no monk.

▪▪ Every two weeks a nun is to await from the monks two things: the date of the ceremony for reciting the rules of the order, and the time when the monk will come to give the (speech of) exhortation.

▪▪ After keeping the rainy season, the nun is to inquire whether any fault can be laid to her charge before both orders—of monks and of nuns—with respect to three matters: what has been seen, what has been heard, and what has been suspected.

▪▪ A nun who has been guilty of a serious offense is to undergo penance toward both orders.

▪▪ When a nun, as novice, has been trained for two years, she is to ask permission for full ordination from both orders.

▪▪ A nun is never to revile or mistreat a monk.

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▪▪ From this time on, nuns are forbidden to admonish monks, but the official admonition of nuns by monks is not forbidden.

Then the venerable Ananda said to the Blessed One, “Lord, Maha-pajapati has taken upon herself the Eight Chief Rules; the aunt of the Blessed One has received initiation.”

The Buddha said, “Ananda, if women had not received permission to go out from the household life and enter the homeless state, then the pure religion would have lasted long. The good law would have stood fast for a thousand years. But since women have now received that permission, the pure religion will not now last so long, and the good law will now stand fast for only five

hundred years. Houses in which there are many women but only a few men are easily violated by robbers. In the same way, Ananda, under whatever doctrine and disci- pline women are allowed to go out from the household life into the homeless state, that religion will not last long. So, Ananda, in anticipation [of this] I have laid down these eight chief rules for the nuns, never to be transgressed for their whole life.”

From Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning.Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning. from Culla- vagga 10.1–6From T. W. Rhys Davids and Hermann Oldenberg, Vinaya Texts, part 3 (Oxford: Oxford University Press, 1881).T. W. Rhys Davids and Hermann Oldenberg, Vinaya Texts, part 3 (Oxford: Oxford University Press, 1881).

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Symbol of Buddhism The wheel is a prominent symbol of Buddhism, although it’s not an official symbol. It may look like a ship’s steer- ing wheel, but it is the stylized wheel of a cart or chariot. It symbolizes the whole teaching of Buddhism, as for example, in the common Buddhist expression “to turn the wheel of the Teaching.”

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Teaching Performed Many teachings of Buddhism are abstract and not easy to grasp. One of the ways some monks provide a living demon- stration of the meaning of Buddhist teaching, in this case the meaning of “impermanence,” is to make an elaborate sand drawing and, soon after completion, destroy it. The drawings are usually done in public places so that all can see them, not in the monastery for the monks.

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The Dalai Lama As both the spiritual leader and exiled governmental leader of Tibet, the Dalai Lama works tirelessly for its religious and political freedom. Here he meets with U.S. President Barak Obama in the Map Room of the White House. They did not meet in the Oval Office, which would have caused greater offense to the government of China, which opposes almost every aspect of the Dalai Lama’s activities. What might the “body language” of this scene tell you?

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The Diamond Sutra This copy of the Diamond Sutra is the world’s earliest surviving printed book. It was made in 868 C.E., and spent centuries in a sealed-up cave in north-west China. Seven strips of yellow-stained paper were printed from carved wooden blocks (not moveable type!) and pasted together to form a scroll over 16 feet long. It is now kept in the British Library, London. Though written in Chinese, the Diamond Sutra is one of the most important sacred works of the Buddhist faith, which was founded in India.

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The Four Noble Truths from Sutra on Turning the Wheel of the Law 1-8 The leading ethical ideal of Daoism is wuwei [woo-WAY], a wonderfully ambiguous term that is variously translated “effortless action,” “nonaction,” “active non-striving,” or “action without intent.” Literally, “wu” means “without,” and “wei” means “action, doing.” By wuwei, the sage seeks to come into harmony with the great Dao, which itself effortlessly accomplishes all its tasks. This short passage from of the Zhuangzi explains the key points of wuwei.

Effortless action makes the person who practices it the lord of all fame. It serves him as the treasury of all plans. Effortless action fits him for the burden of all offices. It makes him the lord of all wisdom. The range of

his action is inexhaustible, but there is nowhere any trace of his presence. He fulfills all that he has received from Heaven, but he does not see that he was the recipient of anything. A pure vacancy of all purpose is what charac- terizes him. When the perfect man employs his mind, it is a mirror. It does nothing and anticipates nothing. It responds to what is before it, but does not retain it. Thus he is able to deal successfully with all things and injures nothing.

Adapted from T. W. Rhys Davids, Buddhist Suttas, vol. 11 (Oxford: Oxford University Press, 1881).T. W. Rhys Davids, Buddhist Suttas, vol. 11 (Oxford: Oxford University Press, 1881).

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The Four Passing Sights from Acts of the Buddha 2.24–26, 28–32; 3.1–8, 26–33, 40–44, 53–61, 5.7–20; 12.88–104; 14.1–9, 35–37, 64–68, 79–81. The Acts of the Buddha (Buddhacarita) by Ashvaghosha deals in poetic form with the life and teachings of the Buddha. Behind its more legendary touches, one can easily discern the outlines of the true historical story of Gotama. This selection recounts his training as a Hindu, and the “Four Passing Sights” that lead to his enlightenment.

When young prince Gautama had passed the period of childhood and reached his youth, he learned in a few days all the knowledge suitable to his caste, which gener- ally took many years to master. But his father the king remembered what the great seer Asita said about his son’s embrace of transcendental happiness, so the king in his anxiousness…turned the prince to sensual pleasures…. Later the king thought to himself, “He might see some dis- couraging sight that could disturb his mind.” So the king had a dwelling prepared for his son in the private recesses of the palace. They were furnished with the delights proper for every season, gaily decorated like heavenly chariots upon the earth, and bright like the clouds of autumn. He spent time among the splendid musical concerts of singing women. The women delighted him with their soft voices, their beautiful pearl garlands, their playful intoxication, their sweet laughter, and their furtive glances. He was carried away in the arms of these women skilled in the ways of love and reckless in the pursuit of pleasure….

On a certain day Gotama heard [from these women] about the forests carpeted with tender grass. They had been all bound up in the cold season, but now their trees resounded with birds and they were adorned with lotus ponds. When he heard of the delightful appearance of the parks beloved by the women, he resolved to go outdoors. He was like an elephant shut up in a house for a long time.

When the king learned the wish expressed by his son [to visit a nearby park], he ordered an excursion to be prepared, one worthy of his own affection and his son’s beauty and youth. But he prohibited any encounter with any afflicted common person on the road. He said, “Heaven forbid that the prince with his tender nature should even imagine himself to be distressed!” Then he removed from the road with the greatest gentleness all

those who had mutilated limbs, the old, the sick, and all squalid beggars….

But then the gods…created an old man to walk along and to stir the heart of the king’s son. The prince saw that he was overcome with weakness, and different in form from other men. With his gaze intently fixed on the old man, he asked his driver, “Who is this man with white hair and his hand resting on a staff, his eyes hidden beneath his eyebrows, his limbs bent down and hanging loose? Is this a change produced in him, or his natural state, or an accident?”

The charioteer revealed to the king’s son the secret that should have been kept so carefully. He thought no harm in this, for those same gods [who placed the old man on the road] had bewildered his mind. He said, “Old age has broken him down. It is the ravisher of beauty, the ruin of vigor, the cause of sorrow, the destruction of delights, the affliction of memories, and the enemy of the senses. He too once drank milk in his childhood, and in time he learned to crawl on the ground. Step by step he became a vigorous youth, and now step by step he has reached old age.”

The startled prince said to the charioteer: “What! Will this evil come to me also?” The charioteer said, “It will cer- tainly come in time even to my long-lived lord. All people in the world know that old age will destroy their beauty, and they are resigned to it….”

Then the same deities created another man with his body all afflicted by disease. On seeing him the prince addressed the charioteer, keeping his gaze fixed on the sick man. “That man with a swollen belly, his whole frame shaking as he pants, his arms and shoulders hanging loose, his body all pale and thin, saying pathetically ‘Mother!’ when he embraces a stranger—what is the mat- ter with him?”

Then his charioteer answered, “Gentle Sir, it is a very great affliction called ‘sickness’ that has grown in him. It has made even this strong man no longer master of himself.”

Then the prince again said to his charioteer, look- ing upon the man compassionately, “Is this evil peculiar to him, or are all people threatened by sickness?” The charioteer answered, “O prince, this evil is common to all

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people. Pressed by diseases, people try to find pleasure even though they are racked with pain….”

As the prince was going on his way, the very same deities created a dead man. Only the charioteer and the prince saw him as he was carried dead along the road. Then the prince spoke to the charioteer, “Who is this car- ried by four men, and followed by mournful companions? He is no longer breathing!”

Then the driver…told his lord this truth that he had been forbidden [by the king] to tell. “This is some poor man who, deprived of his intellect, senses, vitality, and qualities, lies as if he is asleep or unconscious, like mere wood or straw. He is abandoned by both friends and enemies after they have carefully cleaned him, wrapped him in cloth, and stayed with him.”

Hearing these words of the charioteer, the prince was startled. He said to him, “Is this due to an accident particu- lar to him alone, or is it the end of all living creatures? “ Then the charioteer replied to him, “This is the final end of all living creatures. No matter if one is a poor man, a man of middle state, or a noble, destruction will come to all in this world.”

Then the king’s son, calm though he usually was, immediately sank down overwhelmed. He spoke with a loud voice, “This is the end appointed to all creatures, and yet the world has no fear of death and is infatuated with life! The human heart must be hard, to be self-composed in such a situation.”…

Then Gotama wanted to become completely alone in his thoughts, and stopped those friends who were following him. He went to the root of a rose-apple tree in a solitary spot…. He considered thoroughly these

faults of sickness, old age, and death that belong to all living beings. All the joy that he had felt in his vigor, in his youth, and in his life vanished in a moment. He did not rejoice, but he also did not feel remorse. He suffered no hesitation, indolence, nor sleep. He felt no attraction to the qualities of desire. He neither hated nor scorned another person. This pure, passionless meditation grew within the great-souled Gotama. Then, unobserved by the other men with him, a man in beggar’s clothing crept up to him.

Gotama asked him, “Tell me, who are you?” He replied, “O bull of men, I am terrified at birth and death, so I have become an ascetic to seek my liberation…. I seek a happy, indestructible state. I am isolated from other people. My thoughts are unlike those of others, and my sinful passions are turned away from all objects of sense. Dwelling anywhere, at the root of a tree, or in an unin- habited house, a mountain, or a forest, I wander without a family and without home. I am a beggar ready for any food [that people may give me], and I seek only the high- est good.”

When he had spoken, and while Gotama was still looking at him, he suddenly flew up to the sky. This ascetic was really a heavenly being who…had come to him to rouse his recollection. When he had gone like a bird to heaven, the foremost of men (Gotama) rejoiced and was astonished…. He now set his mind on how to accomplish his deliverance.

From E. B. Cowell, Buddhist Mahayana Texts (Oxford: Oxford University Press, 1894).E. B. Cowell, Buddhist Mahayana Texts (Oxford: Oxford University Press, 1894).

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The Noble Eightfold Path The “Benares Sermon” also contains this explanation of the Noble Eightfold Path, a practical system that follows up on the more abstract Four Noble Truths. The Eightfold Path offers guidelines to mental and moral development with the goal of freeing individuals from attachments and delusions; it leads to understanding the truth about all things. By following the eight guidelines, the monk follows the path of the Buddha to release. The eight guidelines are often grouped in three categories: morality, wisdom, and meditation. Notice that the last two catego- ries are treated more fully than the others, indicating that this is the most difficult part of the Eightfold Path.

The Blessed One said, “What, monks, is the Noble Eightfold Path? Right views, right resolve, right speech, right action, right livelihood, right effort, right mindful- ness, and right concentration.concentration: Can also be translated throughout this section as “meditation.”

“What is right views? It is knowledge of suffering, of the origination of suffering, of the stopping of suffer- ing, and of the way of practice leading to the stopping of suffering. It is knowledge … stopping of suffering: This sentence is a restatement of the Four Noble Truths.

“What is right resolve? It is being resolved to practice renunciation, to be free from ill will, to be harmless.

“What is right speech? It is refraining from lying, from divisive speech, from abusive speech, and from idle talk.

“What is right action? It is not taking life, not stealing, and not having sexual intercourse.

“What is right livelihood? This is when a disciple of the noble ones, having abandoned a dishonest livelihood, sustains his life with right livelihood.

“What is right effort? This is when a monk desires, endeavors, persists, upholds, and exerts his intent so that evil, unhelpful qualities do not arise [in him]. He aban- dons unhelpful qualities that have arisen. [He] brings about helpful qualities that have not yet arisen. [He brings about] helpful qualities that have arisen.

“What is right mindfulness? This is when a monk remains focused on the body in and of itself—he is fervent, aware, and mindful—putting away the greed and distress of the world. He remains focused on feelings in and of themselves—he is fervent, aware, and mind- ful—putting away the greed and distress of the world. He remains focused on the mind in and of itself—he is fervent, aware, and mindful—putting away the greed and distress of the world. He remains focused on mental qualities in and of themselves—he is fervent, aware, and mindful—putting away the greed and distress of the world.

“What is right concentration? This is when a monk— quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities—enters and remains in the first stage of concentration: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of his directed thought and evaluation, he enters and remains in the second stage of concentration: rapture and pleasure born of concentra- tion, unification of awareness free from directed thought and evaluation. This brings internal assurance. With the fading of rapture, he remains calm, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third stage of concentration: calm and mindful, he has a pleasurable abiding. With the abandoning of pleasure and pain, he enters and remains in the fourth stage of concentration: pure calmness and mindfulness, having neither pleasure nor pain.”

This is what the Blessed One said. The monks were delighted at his words.

From Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning.Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning. from Sutra on Turning the Wheel of the Law 9–20From T. W. Rhys Davids, Buddhist Suttas, vol. 11 (Oxford: Oxford University Press, 1881).T. W. Rhys Davids, Buddhist Suttas, vol. 11 (Oxford: Oxford University Press, 1881).

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The Relics of the Buddha One of the most important features of Buddhist worship has been veneration of the relics (physical remains, mostly bones) of the Buddha. To a Buddhist, these are the holiest physical objects in the world. This selection from the Book of the Great Decease (Mahaparinirvana Sutra) 6.58–60 tells the story of how the followers of the Buddha settled arguments about how the relics of the cremated body of the Buddha should be distributed.

The rulers of the area of Kusinara spoke to the assembled brothers. “The Blessed One died in our vil- lage. We will not give away to others any remains of the Blessed One!”

When they had spoken, Dona the Brahmin addressed the assembled brothers. He said, “Hear, reverend sirs, one word from me. Our Buddha was accustomed to teach moderation. It is unseemly that strife should arise, and wounds, and war, over the distribution of the remains of him who was the best of beings! Let us all unite in friendly

harmony to make eight portions. Let temples with relics arise in every land, so that humanity may trust in the Enlightened One! Brahmin, divide the remains of the Blessed One into eight parts, with fair division.”

“Let it be so, sir!” the assembled brothers said to Dona. He divided the remains of the Blessed One equally into eight parts, with fair division. He said to them, “Give me, sirs, this vessel of iron [in which the Buddha’s body was cremated], and I will set up over it a sacred memorial mound, and in its honor I will establish a feast.” And they gave the vessel to Dona the Brahmin.

From Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning.Robert E. Van Voorst, Anthology of World Scriptures, 8th ed. (Boston: Wadsworth, 2013). Copyright © 2013, Wadsworth, Cengage Learning. Used by permission of Cengage Learning. from Book of the Great Decease 6.58–60From T. W. Rhys Davids, Buddhist Suttas, vol. 11 (Oxford: Oxford University Press, 1881.T. W. Rhys Davids, Buddhist Suttas, vol. 11 (Oxford: Oxford University Press, 1881.

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