he saw an end to that which seemed without an end; ignorance finally dispelled, he considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did.  And now regarding with reverence the face of his lord, he put away the three and gained the three; so were there three disciples in addition to the three; and as the three stars range around the Trayastrimsas heaven, waiting upon the three and five, so the three wait on Buddha.

Conversion of the “Supporter of the Orphans and Destitute”

At this time there was a great householder whose name was “Friend of the Orphaned and Destitute”; he was very rich and widely charitable in helping the poor and needy.  Now this man, coming far away from the north, even from the country of Kosala, stopped at the house of a friend whose name was Sheu-lo.  Hearing that Buddha was in the world and dwelling in the bamboo grove near at hand, understanding moreover his renown and illustrious qualities, he set out that very night for the grove.  Tathagata, well aware of his character, and that he was prepared to bring forth purity and faith, according to the case, called him by his true name, and for his sake addressed him in words of religion:—­“Having rejoiced in the true law, and being humbly desirous for a pure and believing heart, thou hast overcome desire for sleep, and art here to pay me reverence.  Now then will I for your sake discharge fully the duties of a first meeting.  In your former births the root of virtue planted firm in pure and rare expectancy, hearing now the name of Buddha, you rejoiced because you are a vessel fit for righteousness, humble in mind, but large in gracious deeds, abundant in your charity to the poor and helpless.  The name you possess widespread and famous, the just reward of former merit, the deeds you now perform are done of charity:  done with the fullest purpose and of single heart.  Now, therefore, take from me the charity of perfect rest, and for this end accept my rules of purity.  My rules are full of grace, able to rescue from destruction, and cause a man to ascend to heaven and share in all its pleasures.  But yet to seek for these is a great evil, for lustful longing in its increase brings much sorrow.  Practise then the art of ‘giving up’ all search, for ‘giving up’ desire is the joy of perfect rest.  Know then! that age, disease, and death, these are the great sorrows of the world.  Rightly considering the world, we put away birth and old age, disease and death; but now because we see that men at large inherit sorrow caused by age, disease, and death, we gather that when born in heaven, the case is also thus; for there is no continuance there for any, and where there is no continuance there is sorrow, and having sorrow there is no ‘true self.’  And if the state of ‘no continuance’ and of sorrow is opposed to ‘self,’ what room is there for such idea or ground for self?  Know then! that ‘sorrow’ is this very sorrow