The will of Siddhartha

The candidate takes dowry in the set form for ordaining novices and monks. The ceremony is held in the sanctuary (vihra). The candidate kneels, asks for admission as a novice, and hands two discolor robes to the abbot. The first is the lower robe, or sarong (antravsaka), and the second the upper robe, or uttarsangha. The upper robe is not the sanghti, which is worn only by the monks. The handing of the robes to the abbot motivates the candidate of the impermanence and frailty of the human luggage compartment which they are to go along. The abbot formally presents these robes to the candidate. The candidate retires to put the robes on, and as he does so he recites a formula to remind himself that these robes are worn to protect him against the cold and heat, against flies and insects, and to cover his nakedness. He is to wear them in all humility and to do so for practical reasons and not for ornament or vanity. He returns to the abbot and makes obeisance, asking to have administered to him the three Refuges and the ten Precepts. once he receives them, he repeats them sentence by sentence, makes obeisance, asks forgiveness by his brethren, and declares his wish to share any merit he has gained with his brethren. The smanera sp closures time in a monastery learning the life of the Sangha, fortune with daily chores, and accompanying a monk on his alms round. He does not attend the twice-monthly recitation of the Patimokkha, for this is attended only by monks (Ling 200-201).

With a distorted fool he stared into the water. He saw his face reflected, and spat at it . . . At that moment, when the sound of Om reached Siddhartha's ears, his slumbering soul suddenly awakened and he recognized the folly of his action (Hesse 90).

Siddhartha reached the long river in the wood, the corresponding river across which a ferryman had once taken him when he was chill out a young man and had come from Gotama's town (Hesse 89).

This pedagogics by the Buddha is a retelling of the First Sermon in which he discusses avoiding the two extremes and states that he who manages thus has won the Truth and that the Buddha has gained the philia Path which gives vision, experience, calm, insight, enlightenment, and Nirvana.

The bosom Path is the multiple Way. The corporeal body, that which is forever grasping, is suffering. The origin of suffering is to be found in the liking for sensation. The cessation of suffering is the heavy(a) up of the longing that is suffering, the giving up of relish. When the Buddha gave up craving, he also gave up suffering. This is part of the Middle Path. The Buddha is here concerned primarily with this release from craving and thus with the cessation of suffering, and this cessation is get hold ofd by he who has achieved the Eightfold Way and the Middle Path. To do this is to achieve release from the cravings of the physical self and to escape from the cycle of birth and rebirth. Buddha has attained the Middle Way, and he says that this is then his last birth. Each of the successive births is a matter of becoming, and when one can become what is needed to achieve the Middle Path, then one is released from the continuing cycle of becoming. Clearly, this sets up a goal toward which to aspire. It is a goal that paradoxically requires the end of aspiration at the same time. Achieving this state was achieved for the Buddha by gaining knowledge of the thrice-revolved twelvefold Aryan Truths so that they were purified. He was then as
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