XLVIII. THE DHAMMAPADA
This is the Dhammapada, the path of religion pursued by those who are
followers of the Buddha: 1
Creatures from mind their character derive; mind-marshalled are they,
mind made. Mind is the source either of bliss or of corruption. 2
By oneself evil is done; by oneself one suffers; by oneself evil is
left undone; by oneself one is purified. Purity and impurity belong to
oneself, no one can purify another. 3
You yourself must make an effort. The Tathagatas are only preachers.
The thoughtful who enter the way are freed from the bondage of Mara. 4
He who does not rouse himself when it is time to rise; who, though
young and strong, is full of sloth; whose will and thoughts are weak;
that lazy and idle man will never find the way to enlightenment. 5
If a man hold himself dear, let him watch himself carefully; the
truth guards him who guards himself. 6
If a man makes himself as he teaches others to be, then, being
himself subdued, he may subdue others; one’s own self is indeed
difficult to subdue. 7
If some men conquer in battle a thousand times a thousand men, and if
another conquer himself, he is the greatest of conquerors. 8
It is the habit of fools, be they laymen or members of the clergy, to
think, “this is done by me. May others be subject to me. In this or
that transaction a prominent part should be played by me.” Fools do not
care for the duty to be performed or the aim to be reached, but think of
their self alone. Everything is but a pedestal of their vanity. 9
Bad deeds, and deeds hurtful to ourselves, are easy to do; what is
beneficial and good, that is very difficult. 10
If anything is to be done, let a man do it, let him attack it
vigorously! 11
Before long, alas! this body will lie on the earth, despised, without
understanding, like a useless log; yet our thoughts will endure. They
will be thought again, and will produce action. Good thoughts will
produce good actions, and bad thoughts will produce bad actions. 12
Earnestness is the path of immortality, thoughtlessness the path of
death. Those who are in earnest do not die; those who are thoughtless
are as if dead already. 13
Those who imagine they find truth in untruth, and see untruth in
truth, will never arrive at truth, but follow vain desires. They who
know truth in truth, and untruth in truth, arrive at truth, and follow
true desires. 14
As rain breaks through an ill-thatched house, passion will break
through an unreflecting mind. As rain does not break through a
well-thatched house, passion will not break through a well-reflecting
mind. 15
Well-makers lead the water wherever they like; fletchets bend the
arrow; carpenters bend a log of wood; wise people fashion themselves;
wise people falter not amidst blame and praise. Having listened to the
law, they become serene, like a deep, smooth , and still lake. 16
If a man speaks or acts with an evil thought, pain follows him as the
wheel follows the foot of an ox that draws the carriage. 17
An evil deed is better left undone, for a man will repent of it
afterwards; a good deed is better done, for having done it one will not
repent. 18
If a man commits a wrong let him not do it again; let him not delight
in wrongdoing; pain is the outcome of evil. If a man does what is good,
let him do it again; let him delight in it; happiness is the outcome of
good. 19
Let no man think lightly of evil, saying in his heart, “It will not
come nigh unto me.” As by the falling of water-drops a water-pot is
filled, so the fool becomes full of evil, though he gather it little by
little. 20
Let no man think lightly of good, saying in his heart, “It will not
come nigh unto me.” As by the falling of water-drops a water-pot if
filled, so the wise man becomes full of good, though he gather it little
by little. 21
He who lives for pleasure only, his senses uncontrolled, immoderate
in his food, idle, and seak, him Mara, the tempter, will certainly
overthrough, as the wind throws down a weak tree. He who lives without
looking for pleasures, his senses well-controlled, moderate in his food,
faithful and strong, him Mara will certainly not overthrow, any more
than the wind throws down a rocky mountain. 22
The fool who knows his foolishness, is wise at least so far. But a
fool who thinks himself wise, he is a fool indeed. 23
To the evil-doer wrong appears sweet as honey; he looks upon it as
pleasant so long as it bears no fruit; but when its fruit ripens, then
he looks upon it as wrong. And so the good man looks upon the goodness
of the Dharma as a burden and an evil so long as it bears no fruit; but
when its fruit ripens, then he sees its goodness. 24
A hater may d great harm to a hater, or an enemy to an enemy; but a
wrongly-directed mind will do greater mischief unto itself. A mother, a
father, or any other relative will do much good; but a well-directed
mind will do greater service unto itself. 25
He whose wickedness is very great brings himself down to that state where his enemy wishes him to be. He himself is his greatest enemy.
Thus a creeper destroys the life of a tree on which it finds support. 26
Do not direct thy thought to what gives pleasure, that thou mayest
not cry out when burning, “This is pain.” The wicked man burns by his
own deeds, as if burnt by fire. 27
Pleasures destroy the foolish; the foolish man by his thirst for
pleasures destroys himself as if he were his own enemy. The fields are
damaged by hurricanes and weeds; mankind is damaged by passion, by
hatred, by vanity, and by lust. 28
Let no man ever take into consideration whether a thing is pleasant
or unpleasant. The love of pleasure begets grief and the dread of pain
causes fear; he who is free from the love of pleasure and the dread of
pain knows neither grief nor fear. 29
He who gives himself to vanity, and does not give himself to
meditation, forgetting the real aim of life and grasping at pleasure,
will in time envy him who has exerted himself in meditation. 30
The fault of others is easily noticed, but that of oneself is
difficult to perceive. A man winnows his neighbor’s faults like chaff,
but his own fault he hides, as a cheat hides the false die from the
gambler. 31
If a man looks after the faults of others, and is always inclined to
take offence, his own passions will grow, and he is far from the
destruction of passions. 32
Not about the perversities of others, not about their sins of
commision or omission, but about his own misdeeds and neglicences alone
should a sage be worried. 33
Good people shine from afar, like the snowy mountains; bad people are
concealed, like arrows shot by night. 34
If a man by causing pain to others, wishes to obtain pleasure for
himself, he, entangled in the bonds of selfishness, will never be free
from hatred. 35
Let a man overcome anger by love, let him overcome evil by good; let
him overcome the greedy by liberality, the liar by truth! 36
For hatred does not cease by hatred at any time; hatred ceases by
not-hatred, this is an old rule. 37
Speak the truth, do not yield to anger; give, if thou art asked; by
these three steps thou will become divine. 38
Let a wise man blow off impurities of his self, as a smith blows off
the impurities of silver, one by one, little by little, and from time to
time. 39
Lead others, not by violence, but by righteousness and equity. 40
He who possesses virtue and intelligence, who is just, speaks the
truth, and does what is his own business, him the world will hold
dear. 41
As the bee collects nectar and departs without injuring the flower or
its color or scent, so let a sage dwell in the community. 42
If a traveller does not meet with one who is his better, or his
equal, let him firmly keep to his solitary journey; there is no
companionship with fools. 43
Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the truth religion.44
Better than living a hundred years, not seeing the highest truth, is
one day in the life of a man who sees the highest truth. 45
Some form their Dharma arbitrarily and fabricate it artificially;
they advance complex speculations and imagine that good results are
attainable only by the acceptance of their theories; yet the truth is
but one; there are not different truths in the world. Having reflected
on the various theories, we have gone into the yoke with him who has
shaken off all sin. But shall we be able to proceed together with
him? 46
The best of ways is the eightfold path. This is the path. There is no other that leads to the purifying of intelligence. Go on this path!
Everything else is the deceit of Mara, the tempter. If you go on this
path, you will make an end of pain! Says the Tathagata. The path was
preached by me, when I had understood the removal of the thorn in the
flesh. 47
Not only by discipline and vows, not only by much learning, do I
learn the happiness of release which no worldling can know. Bhikkhu, be
not confident as long as thou hast not attained the extinction of
thirst. The extinction of evil desire is the hi ghest religion. 48
The gift of religion exceeds all gifts; the sweetness of religion
exceeds all sweetness; the delight in religion exceeds all delights; the
extinction of thirst overcomes all pain. 49
Few are there among men who cross the river and reach the goal. The
great multitudes are running up and down the shore; but there is no
suffering for him who has finished his journey. 50
As the lily will grow full of seet perfume and delight upon a heap of
rubbish, thus the disciple of the truly enlightened Buddha shines forth
by his wisdom among those who are like rubbish, among the people that
walk in darkness. 51
Let us live happily then, not hating those who hate us! Among men
who hate us let us dwell free from hatred! 52
Let us live happily then, free from all ailments among the ailing!
Among men who are ailing let us dwell free from ailments! 53
Let us live happily then, free from greed among the greedy! Among
men who are greedy let us dwell free from greed! 54
The sun is bright by day, the moon shines by night, the warrior is
bright in his armor, thinkers are bright in their meditation; but among
all the brightest with splendor day and night is the Buddha, the
Awakened, the Holy Blessed. 55
XLIX. THE TWO BRAHMANS
At one time when the Blessed One was journeying through Kosala he
came to the Brahman village which is called Manasakata. There he
stayed in a mango grove. 1
And two young Brahmans came to him who were of different schools.
One was named Vasettha and the other Bharadvaja. And Vasettha said to
the Blessed One: 2
“We have a dispute as to the true path. I say the straight path
which leads into a union with Brahma is that which has been announced
by the Brahman Pokkharasati, while my friend says the straight path
which leads unto a union with Brahma is that which has been announced
by the Brahman Tarukkha. 3
“Now, regarding thy high reputation, O samana, and knowing that
thou art called the Enlightened One, the teacher of men and gods, the
Blessed Buddha, we have come to ask thee, are all these paths paths of
salvation? There are many roads all around our village, and all lead
to Manasakata. Is it just so with the paths of the sages? Are all
paths paths to salvation, and do they all lead to a union with
Brahma?” 4
And the Blessed One proposed these questions to the two Brahmans:
“Do you think that all paths are right?” 5
Both answered and said: “Yes, Gotama, we think so.” 6
“But tell me,” continued the Buddha, “has any one of the Brahmans,
versed in the Vedas, seen Brahma face to face?” 7
“No, sir!” was the reply. 8
“But, then,” said the Blessed One, “has any teacher of the
Brahmans, versed in the Vedas, seen Brahma face to face?” 9
The two Brahmans said: “No, sir.” 10
“But, then,” said the Blessed One, “has any one of the authors of
the Vedas seen Brahma face to face?” 11
Again the two Brahmans answered in the negative and exclaimed: “How
can any one see Brahma or understand him, for the mortal cannot
understand the immortal.” And the Blessed One proposed an
illustration, saying: 12
“It is as if a man should make a staircase in the place where four
roads cross, to mount up into a mansion. And people should ask him,
‘Where, good friend, is this mansion, to mount up into which you are
making this staircase? Knowest thou whether it is in the east, or in
the south, or in the west, or in the north? Whether it is high, or
low, or of medium size?’ And when so asked he should answer, ‘I know not.’ And people should say to him, ‘But, then, good friend, thou art making a staircase to mount up into something - taking it for a mansion - which all the while thou knowest not, neither hast thou seen it.’ And when so asked he should answer, ‘That is exactly what I do; yea I know that I cannot know it.’ What would you think of him?
Would you not say that the talk of that man was foolish talk?” 13
“In sooth, Gotama,” said the two Brahmans, “it would be foolish
talk!” 14
The Blessed One continued: “Then the Brahmans should say, ‘We show
you the way unto a union of what we know not and what we have not
seen’. This being the subtance of Brahman lore, does it not follow
that their task is vain?” 15
“It does follow,” replied Bharadvaja. 16
Said the Blessed One: “Thus it is impossible that Brahmans versed
in the three Vedas should be able to show the way to a state of union
with that which they neither know nor have seen. Just as when a
string of blind men are clinging one to the other. Neither can the
foremost see, nor can those in the middle see, nor can the hindmost
see. Even so, methinks, the talk of the Bhramans versed in the three
Vedas is but blind talk; it is ridiculous, consists or mere words, and
is a vain and empty thing.” 17
“Now suppose,” added the Blessed One, “that a man should come
hither to the bank of the river, and, having some business on the
other side, should want to cross. Do you suppose that if he were to
invoke the other bank of the river to come over to him on this side,
the bank would come on account of his praying?” 18
“Certainly not, Gotama.” 19
“Yet this is the way of the Brahmans. They omit the practice of those qualities which really make a man a Brahman, and say, ‘Indra, we call upon thee; Soma, we call upon thee; Varuna, we call upon thee;
Brahma, we call upon thee.’ Verily, it is not possible that these
Brahmans, on account of their invocation, prayers, and praises, should
after death be united with Brahma.” 20
“Now tell me,” continued the Buddha, “what do the Brahmans say of
Brahma? Is his mind full of lust?” 21
And when the Brahmans denied this, the Buddha asked: “Is Brahma’s
mind full of malice, sloth, or pride?” 22
“No sir!” was the reply. “He is the opposite of all this.” 23
And the Buddha went on: “But are the Brahmans free from these
vices?” 24
“No sir!” said Vasettha. 25
The Holy One said: “The Brahmans cling to the five things leading
to worldliness and yield to the temptations of the senses; they are
entangled in the five hinderances, lust, malice, sloth, pride, and
doubt. How can they be united to that which is most unlike their
nature? Therefore the threefold wisdom of the Brahmans is a waterless
desert, a pathless jungle, and a hopeless desolation.” 26
When the Buddha had thus spoken, one of the Brahmans said: “We are
told, Gotama, that the Sakyamuni knows the path to a union with
Brahma.” 27
And the Blessed One said: “What do you think, O Brahmans, of a man
born and brought up in Manasakata? Would he be in doubt about the
most direct way from this spot to Manasakata?” 28
“Certainly not, Gotama.” 29
“Thus,” replied the Buddha, “the Tathagata knows the straight path
that leads to a union with Brahma. He knows it as one who has entered
the world of Brahma and has been born in it. There can be no doubt in
the Tathagata.” 30
And the two young Brahmans said: “If thou knowest the way show it
to us.” 31
And the Buddha said: 32
“The Tathagata sees the universe face to face and understands its
nature. He proclaims the truth both in its letter and in its spirit,
and his doctrine is glorious in its origin, glorious in its progress,
glorious in its consummation. The Tathagata reveals the higher life
in its purity and perfection. He can show you the way to that which
is contrary to the five great hindrances. 33
“The Tathagata lets his mind pervade the four quarters of the world
with thoughts of love. And thus the whole wide world, above, below,
around, and everywhere will continue to be filled with love, far-
reaching, grown great, and beyond measure. 34
“Just as a mighty trumpeter makes himself heard - and that without
difficulty - in all the four quarters of the earth; even so is the
coming of the Tathagata: there is not one living creature that the
Tathagata passes by or leaves aside, but regards them all with mind
set free, and deep-felt love. 35
“And this is the sign that a man follows the right path:Uprightness
is his delight, and he sees danger in the least of those things which
he should avoid. He trains himself in the commands of morality, he
encompasseth himself with holiness in word and deed; he sustains his
life by means that are quite pure; good is his conduct, guarded is the
door of his senses; mindful and self-possessed, he is altogether
happy. 36
“He who walks in the eightfold noble path with unswerving
determination is sure to reach Nirvana. The Tathagata anxiously
watches over his children and with loving care helps them to see the
light. 37
“When a hen has eight or ten or twelve eggs, over which she has
properly brooded, the wish arises in her heart, ‘O would that my
little chickens would break open the egg-shell with their claws, or
with their beaks, and come forth into the light in safety!’ yet all
the whilw those little chickens are sure to break the egg-shell and
will come forth into the light in safety. Even so, a brother who with
firm determination walks in the noble path is sure to come forth into
the light, sure to reach up to the higher wisdom, sure to attain to
the highest bliss of enlightenment.” 38
L. GUARD THE SIX QUARTERS
While the Blessed One was staying at the bamboo grove near
Rajagaha, he once met on his was Sigala, a householder, who, clasping
his hands, turned to the four quarters of the world, to the zentih
above, and to the nadir below. And the Blessed One, knowing that this
was done according to the traditional religious superstition to avert
evil, asked Sigala: “Why performest thou these strange ceremonies?” 1
And Sigala in reply said: “Dost thou think it strange that I
protect my home against the influences of demons? I know thou wouldst
fain tell me, O Gotama Sakyamuni, whom people call the Tathagata and
the blessed Buddha, that incantations are of no avail and possess no
saving power. But listen to me and know, that in performing this rite
I honour, reverence, and keep sacred the words of my father.” 2
Then the Tathagata said: 3
“Thou dost well, O Sigala, to honour, reverence, and keep sacred
the words of thy father; and it is thy duty to protect thy home, thy
wife, thy children, and thy children’s children against the hurtful
influences of evil spirits. I find no fault with the performance of
thy father’s rite. But I find that thou dost not understand the
ceremony. Let the Tathagata, who now speaks to thee as a spiritual
father and loves thee no less than did thy parents, explain to thee
the meaning of the six directions. 4
“To guard thy home by mysterious ceremonies is not sufficient; thou
must guard it with good deeds. Turn to thy parents in the East, to
thy teachers in the South, to thy wife and children in the West, to
thy friends in the North, and regualte the zenith of thy religious
relations above thee, and the nadir of thy servants below thee. 5
“Such is the religion thy father wants thee to have, and the
performance of the ceremony shall remind thee of thy duties.” 6
And Sigala looked up to the Blessed One with reverence as to his father and said: “Truly, Gotama, thou art the Buddha, the Blessed One, the holy teacher. I never knew what I was doing, but now I know.
Thou hast revealed to me the truth that was hidden as one who bringeth
a lamp into the darkness. I take my refuge in the Enlightened
Teacher, in the truth that enlightens, and in the community of
brethren who have been taught the truth.” 7
LI. SIMHA’S QUESTION CONCERNING ANNIHILATION
At that time many distinguished citizens were sitting together
assembled in the town-hall and spoke in many ways in praise of the
Buddha, of the Dharma, and of the Sangha. Simha, the general-in-
chief, a disciple of the Niggantha sect, was sitting among them. And
Simha thought: “Truly, the Blessed One must be the Buddha, the Holy
One. I will go and visit him.” 1
Then Simha, the general, went to the place where the Niggantha
chief, Nataputta, was; and having approached him, he said: “I wish,
Lord, to visit the samana Gotama.” 2
Nataputta said: “Why should you, Simha, who believe in the result
of actions according to their moral merit, go to visit the samana
Gotama, who denies the result of actions; he teaches the doctrine of
non-action; and in this doctrine he trains his disciples.” 3
Then the desire to go and visit the Blessed One, which had arisen
in Simha, the general, abated. 4
Hearing again the praise of the Buddha, of the Dharma, and of the
Sangha, Simha asked the Niggantha chief a second time; and again
Nataputta persuaded him not to go. 5
When a third time the general heard some men of distinction extol
the merits of the Buddha, the Dharma, and the Sangha, the general
thought: “Truly the samana Gotama must be the Holy Buddha. What are
the Nigganthas to me, whether they give their consent or not? I shall
go without asking their permission to visit him, the Blessed One, the
Holy Buddha.” 6
And Simha, the general, said to the Blessed One: “I have heard,
Lord, that the samana Gotama denies the result of actions; he teaches
the doctrine of non-action, saying that the action of sentient beings
do not receive their reward, for he teaches annihilation and the
contemptibleness of all things; and in this doctrine he trains his
disciples. Teachest thou the dong away of the soul and the burning
away of man’s being? Pray tell me, Lord, do those who speak thus say
the truth, or do they bear false witness against the Blessed One,
passing off a spurious Dharma as thy Dharma?” 7
The Blessed One said: 8
“There is a way, Simha, in which one who says so, is speaking truly
of me, on the other hand, Simha, there is a way in which one who says
the opposite is speaking truly of me, too. Listen, and I will tell
thee: 9
“I teach, simha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not-bringing about of all those conditions of heart which are evil and not good.
However, I teach, Simha, the doing of such actions as are righteous,
by deed, by word, and by thought; I teach the bringing about of all
those conditions of heart which are good and not evil. 10
“I teach, Simha, that all the conditions of heart which are evil
and not good, unrighteous actions by deed, by word, and by thought,
must be burnt away. He who has freed himself, Simha, from all those
conditions of heart which are evil and not good, he who has destroyed
them as a palm-tree which is rooted out, so that they cannot grow up
again, such a man has accomplished the eradication of self. 11
“I proclaim, Simha, the annihilation of egotism, of lust, of ill-
will, of delusion. However, I do not proclaim the annihilation of
forbearance, of love, of charity, and of truth. 12
“I deem, Simha, unrighteous actions contemptible, whether they be
performed by deed, or by word, or by thought; but I deem virtue and
righteousness praiseworthy.” 13
And Simha said: “One doubt still lurks in my mind concerning the
doctrine of the Blessed One. Will the Blessed One consent to clear
the cloud away so that I may understand the Dharma as the Blessed One
teaches it?” 14
The Tathagata having given his consent, Simha continued: “I am a
soldier, O Blessed One, and am appointed by the king to enforce his
laws and to wage his wars. Does the Tathagata who teaches kindness
without end and compassion with all sufferers, permit the punishment
of the criminal? and further, does the Tathagata declare that is is
wrong to go to war for the protection for our homes, our wives, our
children, and our property? Does the Tathagata teach the doctrine of
a complete self-surrender, so that I should suffer the evil-doer to do
what he pleases and yield submissively to him who threatens to take by
violence what is my own? Does the Tathagata maintain that all strife,
including such warfare as is waged for a righteous cause, should be
forbidden?” 15
The Buddha replied: “He who deserves punishment must be punished,
and he who is worthy of favour must be favoured. Yet at the same time
he teaches to do no injury to any living being but to be full of love
and kindness. These injuncions are not contradictory, for whosoever
must be punished for the crimes which he has committed, suffers his
injury not through the ill-will of the judge but on account of his
evil-doing. His own acts have brought upon him the injury that the
executer of the law inflicts. When a magistrate punishes, let him not
harbour hatred in his breast, yet a murderer, when put to death,
should consider that this is the fruit of his own act. As soon as he
will understand that the punishment will purify his soul, he will no
longer lament his fate but rejoice at it.” 16
And the Blessed One continued: “The Tathagata teaches that all
warfare in which man tries to slay his brother is lamentable, but he
does not teach that those who go to war in a righteous cause after
having exhausted all means to preserve the peace are blame-worthy. He
must be blamed who is the cause of war. 17
“The Tathagata teaches a complete surrender of self, but he does
not teach a surrender of anything to those powers that are evil, be
they men or gods or the elements of nature. Struggle must be, for all
life is a struggle of some kind. But he that struggles should look to
it lest he struggle in the interest of self against truth and
righteousness. 18
“He who struggles in the interest of self, so that he himself may
be great or powerful or rich or famous, will have no reward, but he
who struggles for righteousness and truth, will have great reward, for
even his defeat will be a victory. 19
“Self is not a fit vessel to receive any great success; self is
small and brittle and its contents will soon be split for the benefit,
and perhaps also for the curse, of others. 20
“Truth, however, is large enough to receive the yearnings and
aspirations of all selves and when the selves break like soap-bubbles,
their contents will be preserved and in the truth they will lead a
life everlasting. 21
“He who goeth to battle, O Simha, even though it be in a righteous
cause, must be prepared to be slain by his enemies, for that is the
destiny of warriors; and should his fate overtake him he has no reason
for complaint. 22
“But he who is victorious should remember the instability of
earthly things. His success may be great, but be it ever so great the
wheel of fortune may turn again and bring him down into the dust. 23
“However, if he moderates himself and, extinguishing all hatred in
his heart lifts his down-trodden adversary up and says to him, ‘Come
now and make peace and let us be brothers,’ he will gain a victory
that is not a transient success, for its fruits will remain forever.24
“Great is a successful general, O Simha, but he who had conquered
self is the greater victor. 25
“The doctrine of the conquest of self, O Simha, is not taught to
destroy the souls of men, but to preserve them. He who has conquered
self is more fit to live, to be successful, and to gain victories than
he who is the slave of self. 26
“He whose mind is free from the illusion of self, will stand and
not fall in the battle of life. 27
“He whose intentions are righteousness and justice, will meet with
no failure, but be successful in his enterprises and his success will
endure. 28
“He who harbours in his heart love of truth will live and not die,
for he has drunk the water of immortality. 29
“STruggle then, O general, courageously; and fight thy battles
vigorously, but be a soldier of truth and the Tathagata will bless
thee.” 30
When the Blessed One had spoken thus, Simha, the general, said:
“Glorious Lord, glorious Lord! Thou hast revealed the truth. Great is the doctrine of the Blessed One. Thou, indeed, art the Buddha, the Tathagata, the Holy One. Thou art the teacher of mankind. Thou showest us the road of salvation, for this indeed is true deliverance.
He who follows thee will not miss the light to enlighten his path. He
will find blessedness and peace. I take my refuge, Lord, in the
Blessed One, and in his doctrine, and in his brotherhood. May the
Blessed One receive me from this day forth while my life lasts as a
disciple who has taken refuge in him.” 31
And the Blessed One said: “Consider first, Simha, what thou doest.
It is becoming that persons of rank like thyself should do nothing
without due consideration.” 32
Simha’s faith in the Blessed One increased. He replied: “Had other teachers, Lord, succeeded in making me their disciple, they would carry around their banners through the whole city of Vesali, shouting:
‘Simha, the general has become our disciple! For the second time,
Lord, I take my refuge in the Blessed One, and in the Dharma, and in
the Sangha; may the Blessed One receive me from this day forth while
my life lasts as a disciple who has taken his refuge in him.” 33
Said the Blessed One: “For a long time, Simha, offerings have been
given to the Nigganthas in thy house. Thou shouldst therefore deem it
right also in the future to give them food when they come to thee on
their alms-pilgrimage.” 34
And Simha’s heart was filled with joy. He said: “I have been told,
Lord: ‘The samana Gotama says: To me alone and to nobody else should
gifts be given. My pupils alone and the pupils of no one else should
receive offerings.’ But the Blessed One exhorts me to give also to
the Nigganthas. Well, Lord, we shall see what is seasonable. For the
third time, Lord, I take refuge in the Blessed One, and in his Dharma,
and in his fraternity.” 35
LII. ALL EXISTENCE IS SPIRITUAL
And there was an officer among the retinue of Simha who had heard
of the discourses of the Blessed One, and there was some doubt left in
his heart. 1
This man came to the Blessed One and said: “It is said, O Lord,
that the samana Gotama denies the existence of the soul. Do they who
say so speak the truth, or do they bear false witness against the
Blessed One?” 2
And the Blessed One said: “There is a way in which those who say so
are speaking truly of me; on the other hand, there is a way in which
those who say so do not speak truly of me. 3
“The Tathagata teaches that there is no self. He who says that the
soul is his self and that the self is the thinker of our thoughts and
the actor of our deeds, teaches a wrong doctrine doctrine which leads
to confusion and darkness. 4
“On the other hand, the Tathagata teaches that there is a mind. He
who understands by soul mind, and says that mind exists, teaches the
truth which leads to clearness and enlightenment.” 5
The officer said: “Does, then, the Tathagata maintain that two
things exist? that which we perceive with our senses and that which is
mental?” 6
Said the Blessed One: “Verily, I say unto thee, thy mind is spiritual, but neither is the sense-perceived void of spirituality.
The bodhi is eternal and it dominates all existence as the good law
guiding all beings in their search for truth. It changes brute nature
into mind, and there is no being that cannot be transformed into a
vessel of truth.” 7
LIII. IDENTITY AND NON-IDENTITY
Kutadanta, the head of the Brahmans in the village of Danamati having approached the Blessed One respectfully, greeted him and said:
“I am told, O samana, that thou art the Buddha, the Holy One, the All-
knowing, the Lord of the World. But if thou wert the Buddha, wouldst
thou not come like a king in all thy glory and power?” 1
Said the Blessed One: “Thine eyes are holden. If the eye of thy
mind were undimmed thou couldst see the glory and the power of
truth.” 2
Said Kutadanta: “Show me the truth and I shall see it. But thy
doctrine is without consistency. If it were consistent, it would
stand; but as it is not, it will pass away.” 3
The Blessed One replied: “The truth will never pass away.” 4
Kutadanta said: “I am told that thou teachest the law, yet thou
tearest down religion. Thy disciples despise rites and abandon
immolation, but reverence for the gods can be shown only by
sacrifices. The very nature of religion consists in worship and
sacrifice.” 5
Said the Buddha: “Greater than the immolation of bullocks is the
sacrifice of self. He who offers to the gods his evil desires will
see the uselessness of slaughtering animals at the altar. Blood has
no cleansing power, but the eradication of lust will make the heart
pure. Better than worshipping gods is obedience to the laws of
righteousness.” 6
Kutadanta, being of religious disposition and anxious about his fate after death, had sacrificed countless victims. Now he saw the folly of atonement by blood. Not yet satisfied, however, with the teachings of the Tathagata, Kutadanta continued: “Thou believest, O Master, that beings are reborn; that they migrate in the evolution of life; and that subject to the law of karma we must reap what we sow.
Yet thou teachest the non-existence of the soul! Thy disciples
praise utter self-extinction as the highest bliss of Nirvana. If I am
merely a combination of the sankharas, my existence will cease when I
die. If I am merely a compound of sensations and ideas and desires,
wither can I go at the dissolution of the body?” 7
Said the Blessed One: “O Brahman, thou art religious and earnest.
Thou art seriously concerned about thy soul. Yet is thy work in vain
because thou art lacking in the one thing that is needful. 8
“There is rebirth of character, but no transmigration of a self.
Thy thought-forms reappear, but there is no egoentity transferred.
The stanza uttered by a teacher is reborn in the scholar who repeats
the words. 9
“Only through ignorance and delusion do men indulge in the dream
that their souls are separate and self-existent entities. 10
“Thy heart, O Brahman, is cleaving still to self; thou art anxious
about heaven but thou seekest the pleasures of self in heaven, and
thus thou canst not see the bliss of truth and the immortality of
truth. 11
“Verily I say unto thee: The Blessed One has not come to teach
death, but to teach life, and thou discernest not the nature of living
and dying. 12
“This body will be dissolved and no amount of sacrifice will save it. Therefore, seek thou the life that is of the mind. Where self is, truth cannot be; yet when truth comes, self will disappear.
Therefore, let thy mind rest in the truth; propagate the truth, put
thy whole will in it, and let it spread. In the truth thou shalt live
for ever. 13
“Self is death and truth is life. The cleaving to self is a
perpetual dying, while moving in the truth is partaking of Nirvana
which is life everlasting.” 14
Kutadanta said: “Where, O venerable Master, is Nirvana?” 15
“Nirvana is wherever the precepts are obeyed,” replied the Blessed
One. 16
“Do I understand thee aright,” rejoined the Brahman, “that Nirvana
is not a place, and being nowhere it is without reality?” 17
“Thou dost not understand me aright,” said the Blessed One, “Now
listen and answer these questions: Where does the wind dwell?” 18
“Nowhere,” was the reply. 19
Buddha retorted: “Then, sir, there is no such thing as wind.” 20
Kutadanta made no reply; and the Blessed One asked again: “Answer
me, O Brahman, where does wisdom dwell? Is wisdom a locality?” 21
“Wisdom has no alloted dwelling-place,” replied Kutadanta. 22
Said the Blessed One: “Meanest thou that there is no wisdom, no
enlightenment, no righteousness, and no salvation, because Nirvana is
not a locality? As a great and mighty wind which passeth over the
world in the heat of the day, so the Tathagata comes to blow over the
minds of mankind with the breath of his love, so cool, so sweet, so
calm, so delicate; and those tormented by fever assuage their
suffering and rejoice at the refreshing breeze.” 23
Said Kutadanta: “I feel, O Lord, that thou proclaimeat a great doctrine, but I cannot grasp it. Forbear with me that I ask again:
Tell me, O Lord, if there be no atman, how can there be immortality?
The activity of the mind passeth, and our thoughts are gone when we
have done thinking.” 24
Buddha replied?: “Our thinking is gone, but our thoughts continue.
Reasoning ceases, but knowledge remains.” 25
Said Kutadanta: “How is that? Is not reasoning and knowledge the
same?” 26
The Blessed One explained the distinction by an illustration: “It is as when a man wants, during the night, to send a letter, and, after having his clerk called, has a lamp lit, and gets the letter written.
Then, when that has been done, he extinguishes the lamp. But though
the writting has been finished and the light has been put out the
letter is still there. Thus does reasoning cease and knowledge
remain; and in the same way mental activity ceases, but experience,
wisdom, and all the fruits of our acts endure.” 27
Kutadanta continued: “Tell me, O Lord, pray tell me, where, if the
sankharas are dissolved, is the identity of my self. If my thoughts
are propagated, and if my soul migrates, my thoughts cease to be my
thoughts and my soul ceases to be my soul. Give me an illustration,
but pray, O Lord, tell me, where is the identity of my self?” 28
Said the Blessed One: “Suppose a man were to light a lamp; would it
burn the night through?” 29
“Yes, it might do so,” was the reply. 30
“Now, is it the same flame that burns in the first watch of the
night as in the second?” 31
Kutadanta hesitated. He thought “Yes, it is the same flame,” but
fearing the complications of a hidden meaning, and trying to be exact,
he said: “No, it is not.” 32
“Then,” continued the Blessed One, “there are flames, one in the
first watch and the other in the second watch.” 33
“No, sir,” said Kutadanta. “In one sense it is not the same flame,
but in another sense it is the same flame. It burns the same kind of
oil, it emits the same kind of light, and it serves the same
purpose.” 34
“Very well,” said the Buddha, “and would you call those flames the
same that have burned yesterday and are burning now in the same lamp,
filled with the same kind of oil, illuminating the same room?” 35
“They may have been extinguished during the day,” suggested
Kutadanta. 36
Said the Blessed One: “Suppose the flame of the first watch had
been extinguished during the second watch, would you call it the same
if it burns again in the third watch?” 37
Replied Kutadanta: “In one sense it is a different flame, in
another it is not.” 38
The Tathagata asked again: “Has the time that elapsed during the
extinction of the flame anything to do with its identity or non-
identity?” 39
“No, sir,” said the Brahman, “it has not. There is a difference
and an identity, whether many years elapsed or only one second, and
also whether the lamp has been extinguished in the meantime or not.”40
“Well, then, we agree that the flame of to-day is in a certain
sense the same as the flame of yersterday, and in another sense it is
different at every moment. Moreover, the flames of the same kind,
illuminating with equal power the same kind of rooms are in a certain
sense the same.” 41
“Yes, sir,” replied Kutadanta. 42
The Blessed One continued: “Now, suppose there is a man who feels
like thyself, thinks like thyself, and acts like thyself, is he not
the same man as thou?” 43
“No, sir,” interrupted Kutadanta. 44
Said the Buddha: “Dost thou deny that the same logic holds good for
thyself that holds good for the things of the world?” 45
Kutadanta bethought himself and rejoined slowly: “No, I do not.
The same logic holds good universally; but there is a peculiarity
about my self which renders it altogether different from everything
else and also from other selves. There may be another man who feels
exactly like me, thinks like me, and acts like me; suppose even he had
the same name and the same kind of possessions he would not be
myself.” 46
“True, Kutadanta,” answered Buddha, “he would not be thyself. Now,
tell me, is the person who goes to school one, and that same person
when he has finished his schooling another? Is it one who commits a
crime, another who is punished by having his hands and feet cut
off?” 47
“They are the same,” was the reply. 48
“Then sameness is constituted by continuity only?” asked the
Tathagata. 49
“Not only by continuity,” said Kutadanta, “but also and mainly by
identity of character.” 50
“Very well,” concluded the Buddha, “then thou agreest that persons
can be the same, in the same sense as two flames of the same kind are
called the same; and thou must recognize that in this sense another
man of the same character and product of the same karma is the same as
thou.” 51
“Well, I do.” said the Brahman. 52
The Buddha continued: “And in this same sense alone art thou the
same to-day as yesterday. Thy nature is not constituted by the matter
of which thy body consists but by thy sankharas, the forms of the
body, of sensations, of thoughts. Thy person is the combination of
the sankharas. Wherever they are, thou art. Whithersoever they go,
thou goest. Thus thou wilt recognize in a certain sense an identity
of thy self, and in another sense a difference. But he who does not
recognize the identity should deny all identity, and should say that
the questioner is no longer the same person as he who a minute after
receives the answer. Now condiser the continuation of thy
personality, which is preserved in thy karma. Dost thou call it death
and annihilation, or life and continued life?” 53
“I call it life and continued life,” rejoined Kutadanta, “for it is
the continuation of my existence, but I do not care for that kind of
continuation. All I care for is the continuation of self in the other
sense which makes of every man, whether identical with me or not, an
altogether different person.” 54
“Very well,” said Buddha. “This is what thou desirest and this is
the cleaving to self. This is thy error. All compound things are
transitory: they grow and they decay. All compound things are subject
to pain: they will be separated from what they love and be joined to
what they abhor. All compound things lack a self, an atman, an
ego.” 55
“How is that?” asked Kutadanta. 56
“Where is thy self?” asked the Buddha. And when Kutadanta made no
reply, he continued: “Thy self to which thou cleavest is a constant
change. Years ago thou wast a small babe; then, thou wast a boy; then
a youth, and now, thou art a man. Is there any identity of the babe
and the man? There is an identity in a certain sense only. Indeed
there is more identity between the flames of the first watch and the
third watch, even though the lamp might have been extinguished during
the second watch. Now which is thy true self, that of yesterday, that
of to-day, or that of to-morrow, for the preservation of which thou
clamourest?” 57
Kutadanta was bewildered. “Lord of the world,” he said, “I see my
error, but I am still confused.” 58
The Tathagata continued: “It is by a process of evolution that sankharas come to be. There is no sankhara which has sprung into being without a gradual becoming. Thy sankharas are the product of thy deeds in former existences. The combination of thy sankharas is thy self. Wheresoever they are impressed thither thy self migrates.
In thy sankharas thou wilt continue to live and thou wilt reap in
future existences the harvest sown now and in the past.” 59
“Verily, O Lord,” rejoined Kutadanta, “this is not a fair
retribution. I cannot recognize the justice that others after me will
reap what I am sowing now.” 60
The Blessed One waited a moment and then replied: “Is all teaching in vain? Dost thou not understand that those others are thou thyself?
Thou thyself wilt reap what thou sowest, not others. 61
“Think of a man who is ill-bred and destitute, suffering from the wretchedness of his condition. As a boy he was slothful and indolent, and when he grew up he had not learned a craft to earn a living.
Wouldst thou say his misery is not the product of his own action,
because the adult is no longer the same person as was the boy? 62
“Verily, I say unto thee: Not in the heavens, not in the midst of
the sea, not if thou hidest thyself away in the clefts of the
mountains, wilt thou find a place where thou canst escape the fruit of
thine evil actions. 63
“At the same time thou art sure to receive the blessings of thy
good actions. 64
“The man who has long been travelling and who returns home in safety, the welcome of kinsfold, friends, and acquaintances awaits.
So, the fruits of his good works bid him welcome who has walked in the
path of righteousness, when he passes over from the present life into
the hereafter.” 65
Kutadanta said: “I have faith in the glory and excellency of thy doctrines. My eye cannot as yet endure the light; but I now understand that there is no self, and the turh dawns upon me.
Sacrifices cannot save, and invocations are idle talk. But how shall
I find the path to life everlasting? I know all the Vedas by heart
and have not found the truth.” 66
Said the Buddha: “Learning is a good thing; but it availeth not.
True wisdom can be acquired by practice only. Practise the truth that
thy brother is the same as thou. Walk in the noble path of
righteousness and thou wilt understand that while there is death in
self, there is immortality in truth.” 67
Said Kutadanta: “Let me take my refuge in the Blessed One, in the
Dharma, and in the brotherhood. Accept me as thy disciple and let me
partake of the bliss of immortality.” 68
LIV. THE BUDDHA OMNIPRESENT
And the Blessed One thus addressed the brethren: 1
“Those only who do not believe, call me Gotama, but you call me the
Buddha, the Blessed One, the Teacher. And this is right, for I have
in this life entered Nirvana, while the life of Gortama has been
extinguished. 2
“Self has disappeared and the truth has taken its abode in me.
This body of mine is Gotama’s body and it will be dissolved in due
time, and after its dissolution no one, neither God nor man, will see
Gotama again. But the truth remains. The Buddha will not die; the
Buddha will continue to live in the holy body of the law. 3
“The extinction of the Blessed One will be by that passing away in
which nothing remains that could tend to the formation of another
self. Nor will it be possible to point out the Blessed One as being
here or there. But it will be like a flame in a great body of blazing
fire. That flame has ceased; it has vanished and it cannot be said
that it is here or there. In the body of the Dharma, however, the
Blessed One can be pointed out; for the Dharma has been preached by
the Blessed One. 4
“Ye are my children, I am your father; through me have ye been
released from your sufferings. 5
“I myself having reached the other shore, help others to cross the
stream; I myself having attained salvation, am a saviour of others;
being comforted, I comfort others and lead them to the place of
refuge. 6
“I shall fill with joy all the beings whose limbs languish; I shall
give happiness to those who are dying from distress; I shall extend to
them succour and deliverance. 7
“I was born into the world as the king of truth for the salvation
of the world. 8
“The subject on which I meditate is truth. The practice to which I
devote myself is truth. The topic of my conversation is truth. My
thoughts are always in the truth. For lo! my self has become the
truth. 9
“Whosoever comprehendeth the truth will see the Blessed One, for
the truth has been preached by the Blessed One.” 10
LV. ONE ESSENCE, ONE LAW, ONE AIM
And the Tathagata addressed the venerable Kassapa, to dispel the
uncertainty and doubt of his mind, and he said: 1
“All things are made of one essence, yet things are different according to the forms which they assume under different impressions.
As they form themselves so they act, and as they act so they are. 2
“It is, Kassapa, as if a potter made different vessels out of the
same clay. Some of these pots are to contain sugar, others rice,
others curds and milk; others still are vessels of impurity. There is
no diversity in the clay used; the diversity of the pots is only due
to the moulding hands of the potter who shapes them for the various
uses that circumstances may require. 3
“And as all things originate from one essence, so they are
developing according to one law and they are destined to one aim which
is Nirvana. 4
“Nirvana comes to thee, Kassapa, when thou understandest
thoroughly, and when thou livest according to thy understanding, that
all things are of one essence and that there is but one law. Hence,
there is but one Nirvana as there is but one truth, not two or three.5
“And the Tathagata is the same unto all beings, differing in his
attitude only in so far as all beings are different. 6
“The Tathagata recreates the whole world like a cloud shedding its
waters without distinction. He has the same sentiments for the high
as for the low, for the wise as for the ignorant, for the noble-minded
as for the immoral. 7
“The great cloud full of rain comes up in this wide universe
covering all countries and oceans to pour down its rain everywhere,
over all grasses, shrubs, trees of various species, families of plants
of different names growing on the earth, on the hills, on the
mountains, or in the valleys. 8
“Then, Kassapa, the grasses, shrubs, herbs and wild trees suck the
water emitted from that great cloud which is all of one essence and
has been abundantly poured down; and they will, according to their
nature, acquire a proportionate development, shooting up and producing
blossoms and their fruits in season. 9
“Rooted in one and the same soil, all those families of plants and
germs are quickened by water of the same essence. 10
“The Tathagata, however, O Kassapa, knows the law whose essence is
salvation, and whose end is the peace of Nirvana. He is the same to
all, and yet knowing the requirements of every single being, he does
not reveal himself to all alike. He does not impart to them at once
the fulness of omniscience, but pays attention to the disposition of
various beings.” 11
LVI. THE LESSON GIVEN TO RAHULA
Before Rahula, the son of Gotama Siddhattha and Yasodhara, attained
to the enlightenment of true wisdom, his conduct was not always marked
by a love of truth, and the Blessed One sent him to a distant vihara
to govern his mind and to guard his tongue. 1
After some time the Blessed One repaired to the place, and Rahula
was filled with joy. 2
And the Blessed One ordered the boy to bring him a basin of water
and to wash his feet, and Rahula obeyed. 3
When Rahula had washed the Tathagata’s feet, the Blessed One asked:
“Is the water now fit for drinking?” 4
“No, my Lord,” replied the boy, “the water is defiled.” 5
Then the Blessed One said: “Now consider thine own case. Although
thou art my son, and the grandchild of a king, although thou art a
samana who has voluntarily given up everything, thou art unable to
guard thy tongue from untruth, and thus defilest thou thy mind.” 6
And when the water had been poured away, the Blessed One asked
again: “Is this vessel now fit for holding water to drink?” 7
“No, my Lord,” replied Rahula, “the vessel, too, has become
unclean.” 8
And the Blessed One said: “Now consider thine own case. Although
thou wearest the yellow robe, art thou fit for any high purpose when
thou hast become unclean like this vessel?” 9
Then the Blessed One, lifting up the empty basin and whirling it
round, asked: “Art thou not afraid lest it should fall and break?” 10
“No, my Lord,” replied Rahula, “the vessel is but cheap, and its
loss will not amount too much.” 11
“Now consider thine own case,” said the Blessed One. “Thou art
whirled about in endless eddies of transmigration, and as thy body is
made of the same substance as other material things that will crumble
to dust, there is no loss if it be broken. He who is given to
speaking untruths is an object of contempt to the wise.” 12
Rahula was filled with shame, and the Blessed One addressed him
once more: “Listen, and I will tell thee a parable: 13
“There was a king who had a very powerful elephant, able to cope with five hundred ordinary elephants. When going to war, the elephant was armed with sharp swords on his tusks, with scythes on his shoulders, spears on his feet, and an iron ball at his tail. The elephant-master rejoiced to see the noble creature so well equipped, and, knowing that a slight wound by an arrow in the trunk would be fatal, he had taught the elephant to keep his trunk well coiled up.
But during the battle the elephant stretched forth his trunk to seize
a sword. His master was frightened and consulted with the king, and
they decided that the elephant was no longer fit to be used in
battle. 14
“O Rahula! if men would only guard their tongues all would be well!
Be like the fighting who guards his trunk against the arrow that
strikes in the center. 15
“By love of truth the sincere escape iniquity. Like the elephant
well subdued and quiet, who permits the king to mount on his trunk,
thus the man that reveres righteousness will endure faithfully
throughout his life.” 16
Rahula hearing these words was filled with deep sorrow; he never
again gave any occasion for complaint, and forthwith he sanctified his
life by earnest exertions. 17
LVII. THE SERMON ON ABUSE
And the Blessed One observed the ways of society and noticed how
much misery came from malignity and foolish offences done only to
gratify vanity and self-seeking pride. 1
And the Buddha said: “If a man foolishly does me wrong, I will
return to him the protection of my ungrudging love; the more evil
comes from him, the more good shall go from me; the fragrance of
goodness always comes to me, and the harmful air of evil goes to
him.” 2
A foolish man learning that the Buddha observed the principle of
great love which commends the return of good for evil, came and abused
him. The Buddha was silent, pitying his folly. 3
When the man had finished his abuse, the Buddha asked him, saying:
“Son, if a man declined to accept a present made to him, to whom would
it belong?” And he answered: “In that case it would belong to the man
who offered it.” 4
“My son,” said the Buddha, “thou hast railed at me, but I decline
to accept thy abuse, and request thee to keep it thyself. Will it not
be a source of misery to thee? As the echo belongs to the sound, and
the shadow to the substance, so misery will overtake the evil-doer
without fail.” 5
The abuser made no reply, and Buddha continued: 6
“A wicked man who reproaches a virtuous one is like one who loods
up and spits at heaven; the spittle soils not the heaven, but comes
back and defiles his own person. 7
“The slanderer is like one who flings dust at another when the wind
is contrary; the dust does not but return on him who threw it. The
virtuous man cannot be hurt and the misery that the other would
inflict comes back on himself.” 8
The abuser went away ashamed, but he came again and took refuge in
the Buddha, the Dharma, and the Sangha. 9
LVIII. THE BUDDHA REPLIES TO THE DEVA
On a certain day when the Blessed One dwelt at Jetavana, the garden
of Anathapindika, a celestial deva came to him in the shape of a
Brahman whose countenance was bright and whose garmetnts were white
like snow. The deva asked questions which the Blessed One answered. 1
The deva said: “What is the sharpest sword? What is the deadliest
poison? What is the fiercest fire? What is the darkest night?” 2
The Blessed One replied: “A word spoken in wrath is the sharpest
sword; covetousness is the deadliest poison; passion is the fiercest
fire; ignorance is the darkest night.” 3
The deva said: “Who gains the greatest benefit? Who loses most?
Which armour is invulnerable? What is the best weapon?” 4
The Blessed One replied: “He is the greatest gainer who gives to others, and he loses most who greedily receives without gratitude.
Patience is an invulnerable armour; wisdom is the best weapon.” 5
The deva said: “Who is the most dangerous thief? What is the most
precious treasure? Who is most successful in taking away by violence
not only on earth, but also in heaven? What is the securest treasure-
trove?” 6
The Blessed One replied: “Evil thought is the most dangerous thief;
virtue is the most precious treasure. The mind takes possession of
everything not only on earth, but also in heaven, and immortality is
its securest treasure-trove.” 7
The deva said: “What is attractive? What is disgusting? What is
the most horrible pain? What is the greatest enjoyment?” 8
The Blessed One replied: “Good is attractive; evil is disgusting.
A bad conscience is the most tormenting pain; deliverance is the
height of bliss.” 9
The deva asked: “What causes ruin in the world? What breaks off
friendships? What is the most violent fever? Who is the best
physician?” 10
The Blessed One replied: “Ignorance causes the ruin of the world.
Envy and selfishness break off friendships. Hatred is the most
violent fever, and the Buddha is the best physician.” 11
The deva then asked and said: “Now I only have one doubt to be
solved; pray, clear it away: What is it fire can neither burn, nor
moisture corrode, nor wind crush down, but is able to reform the whole
world?” 12
The Blessed One replied: “Blessing! Neither fire, nor moisture,
nor wind can destroy the blessing of a good deed, and blessings reform
the whole world.” 13
The deva, having heard the words of the Blessed One, was full of
exeeding joy. Clasping his hands, he bowed down before him in
reverence, and disappeared suddenly from the presence of the Buddha.14
LIX. WORDS OF INSTRUCTION
The Bhikkhus came to the Blessed One, and having suluted him with
clasped hands they said: 1
“O Master, thou all-seeing one, we all wish to learn; our ears are
ready to hear, thou art our teacher, thou art imcomparable. Cut off
our doubt, inform us of the blessed Dharma, O thou of great
understanding; speak in the midst of us, O thou who art all-seeing, as
is the thousand-eyed Lord of the gods. 2
“We will ask the muni of great understanding, who has crossed the
stream, gone to the other shore, is blessed and of a firm mind: How
does a bhikkhu wander rightly in the world, after having gone out from
his house and driven away desire?” 3
The Buddha said: 4
“Let the bhikkhus subdue his passion for human and celectial
pleasures, then, having conquered existence, he will command the
Dharma. Such a one will wander rightly in the world. 5
“He whose lusts have been destroyed, who is free from pride, who
has overcome all the ways of passion, is subdued, perfectly happy, and
of a firm mind. Such a one will wander rightly in the world. 6
“Faithful is he who is possessed of knowledge, seeing the way that
leads to Nirvana; he who is not partisan; he who is pure and virtuous,
and has removed the veil from his eyes. Such a one will wander
rightly in the world.” 7
Said the Bhikkhus: “Certainly, O Bhagavat, it is so: whichever
bhikkhu lives in this way, subdued and having overcome all bonds, such
a one will wander rightly in the world.” 8
The Blessed One said: 9
“Whatever is to be done by him who aspires to attain the
tranquillity of Nirvana let him be able and upright, conscientious and
gentle, and not proud. 10
“Let a man’s pleasure be the Dharma, let him delight in the Dharma,
let him stand fast in the Dharma, let him know how to inquire into the
Dharma, let him not raise any dispute that pollutes the Dharma, and
let him spend his time in pondering on the well-spoken truths of the
Dharma. 11
“A treasure that is laid up in a deep pit profits nothing and may
easily be lost. The real treasure that is laid up through charity and
piety, temperance, self-control, or deeds of merit, is hid secure and
cannot pass away. It is never gained by despoiling or wronging
others, and no thief can steal it. A man, when he dies, must leave
the fleeting wealth of the world, but this treasure of virtuous acts
he take with him. Let the wise do good deeds; they are a treasure that
can never be lost.” 12
And the bhikkhus praised the wisdom of the Tathagata: 13
“Thou hast passed beyond pain; thou art holy, O Enlightened One, we
consider thee one who has destroyed his passions. Thou art glorious,
thoughtful, and of great understanding. O thou who puttest an end to
pain, thou hast carried us across our doubt. 14
“Because thou sawst our longing and carriedst us across our doubt,
adoration be to thee, O muni, who has attained the highest good in the
ways of wisdom. 15
“The doubt we had before, thou hast cleared away, O thou clearly-
seeing one; surely thou art a great thinker, perfectly enlightened,
there is no obstacle for thee. 16
“And all thy troubles are scattered and cut off; thou art calm,
subdued, firm, truthful. 17
“Adoration be to thee, O noble sage, adoration be to thee, O thou
best of beings; in the world of men and gods there is none equal to
thee. 18
“Thou art the Buddha, thou art the Master, thou art the muni that
conquers Mara; after having cut off desire thou hast crossed over and
carriest this generation to the other shore.” 19
LX. AMITABHA
One of the disciples came to the Blessed One with a trembling heart and his mind full of doubt. And he asked the Blessed One: “O Buddha, our Lord and Master, why do we give up the pleasures of the world, if thou forbiddest us to work miracles and to attain the supernatural?
Is not Amitabha, the infinite light of revelation, the source of
innumerable miracles?” 1
And the Blessed One, seeing the anxiety of a truth-seeking mind, said: “O savaka, thou art a novice among the novices, and thou art swimming on the surface of samsara. How long will it take thee to grasp the truth? Thou hast not understood the words of the Tathagata.
The law of karma is irrefragable, and supplications have no effect,
for they are empty words.” 2
Said the disciple: “So sayest thou there are no miracles and
wonderful things?” 3
And the Blessed One replied: 4
“Is it not a wonderful thing, mysterious and miraculous to the
worldling, that a man who commits wrong can become a saint, that he
who attains to true enlightenment will find the path of truth and
abandon the evil ways of selfishness? 5
“The bhikkhu who renounces the transient pleasure of the world for
the eternal bliss of holiness, performs the only miracle that can
truly be called a miracle. 6
“A holy man changes the curses of karma into blessings. The desire
to perform miracles arises either from covetousness or from vanity. 7
“That mendicant does right who does not think: ‘People should
salute me’; who, though despised by the world, yet cherishes no ill-
will towards it. 8
“That mendicant does right to whom omens, meteors, dreams, and
signs are things abolished; he is free from all their evils. 9
“Amitabha, the unbounded light, is the source of wisdom, of virtue,
of Buddhahood. The deeds of sorcerers and miracle-mongers are frauds,
but what is more wonderous, more mysterious, more miraculous than
Amitabha?” 10
“But, Master,” continued the savaka, “is the promise of the happy
region vain talk and a myth?” 11
“What is this promise?” asked the Buddha; and the disciple
replied: 12
“There is in the west a paradise called the Pure Land, exquisitely
adorned with gold and silver and precious gems. There are pure waters
with golden sands, surrounded by pleasant walks and covered with large
lotus flowers. Joyous music is heard, and flowers rain down three
times a day. There are singing birds whose harmonious notes proclaim
the praises of religion, and in the minds of those who listen to their
sweet sounds, remembrance arises of the Buddha, the law, and the
brotherhood. No evil birth is possible there, and even the name of
hell is unknown. He who fervently and with a pious mind repeats the
words ‘Amitabha Buddha’ will be transported to the happy region of
this pure land, and when death draws nigh, the Buddha, with a company
of saintly followers, will stand before him, and there will be perfect
tranquillity.” 13
“In truth,” said the Buddha, “there is such a happy paradise. But
the country is spiritual and it is accessible only to those that are
spiritual. Thou sayest it lies in the west. This means, look for it
where he who enlightens the world resides. The sun sinks down and
leaves us in utter darkness, the shades of night steal over us, and
Mara, the evil one, buries our bodies in the grave. Sunset is
nevertheless no extinction, there is boundless light and inexhaustible
life.” 14
“I understand,” said the savaka, “that the story of the Western
Paradise is not literally true.” 15
“Thy description of paradise,” the Buddha continues, “is beautiful;
yet it is insufficient and does little justice to the glory of the
pure land. The worldly can speak of it in a worldly way only; they
use worldly similes and worldly words. But the pure land in which the
pure live is more beautiful than thou canst say or imagine. 16
“However, the repetition of the name Amitabha Buddha is meritorious only if thou speak it with such a devout attitude of mind as will cleanse thy heart and attune thy will to do works of righteousness.
He can only reach the happy land whose soul is filled with the
infinite light of truth. He only can live and breathe in the
spiritual atmosphere of the Western Paradise who has attained
enlightenment. 17
“Verily I say unto thee, the Tathagata lives in the pure land of
eternal bliss even now while he is still in the body; and the
Tathagata preaches the law of religion unto thee and unto the whole
world, so that thou and thy brehtren may attain the same peace and the
same happiness.” 18
Said the disciple: “Teach me, O Lord, the meditations to which I
must devote myself in order to let my mind enter into the paradise of
the pure land.” 19
Buddha said: “There are five meditations. 20
“The first meditation is the meditation of love in which thou must
so adjust thy heart that thou longest for the weal and welfare of all
beings including the happiness of thine enemies. 21
“The second meditation is the meditation of pity, in which thou
thinkest of all beings in distress, vividly representing in thine
imagination their sorrows and anxieties so as to arouse a deep
compassion for them in thy soul. 22
“The the third meditation is the meditation of joy in which thou
thinkest of the prosperity of others and rejoicest with their
rejoicings. 23
“The fourth meditation is the meditation on purity, in which thou
considerest the evil consequences of corruption, the effects of wrongs
and evils. How trivial is often the pleasure of the momemt and how
fatal are its consequences! 24
“The fifth meditation is the meditation on serenity, in which thou
risest above love and hate, tyranny and thraldom, wealth and want, and
regardest thine own fate with impartial calmness and perfect
tranquillity. 25
“A true follower of the Tathagata founds not his trust upon
austerities or rituals but giving up the idea of self relies with his
whole heart upon Amitabha, which is the unbounded light of truth.” 26
The Blessed One after having explained his doctrine of Amitabha,
the immeasurable light which makes him who receives it a Buddha,
looked into the heart of his disciple and saw still some doubts and
anxieties. And the Blessed One said: “Ask me, thy son, the questions
which weigh upon thy soul.” 27
And the disciple said: “Can a humble monk, by sanctifying himself,
acquire the talents and supernatural wisdom called Abhinnyas and the
supernatural powers called Iddhi? Show me the Iddhi-pada, the path to
the highest wisdom? Open to me the Jhanas which are the means of
acquiring samadhi, the fixity of mind which enraptures the soul.” 28
And the Blessed One said: “Which are the Abhinnyas?” 29
The disciple replied: “There are six Abhinnyas: (1) The celestial
eye; (2) the celestial ear; (3) the body at will or the power of
transformation; (4) the knowledge of the destiny of former dwellings,
so as to know former states of existence; (5) the faculty of reading
the thoughts of others; and (6) the knowledge of comprehending the
finality of the stream of life.” 30
And the Blessed One replied: “These are wondrous things; but
verily, every man can attain them. Consider the abilities of thine
own mind; thou wert born about two hundred leagues from here and canst
thou not in thy thought, in an instant travel to thy native place and
remember the details of thy father’s home? Seest thou not with thy
mind’s eye the roots of the tree which is shaken by the wind without
being overthrown? Does not the collector of herbs see in his mental
vision, whenever he pleases, any plant with its roots, its stems, its
fruits, leaves, and even the uses to which it can be applied? Cannot
the man who understands languages recall to his mind any word whenever
he pleases, knowing its exact meaning and import? How much more does
the Tathagata understand the nature of things; he looks into the
hearts of men and reads their thoughts. He knows the evolution of
beings and forsees their ends.” 31
Said the disciple: “Then the Tathagata teaches that man can attain
through the Jhanas the bliss of Abhinnya.” 32
And the Blessed One asked in reply: “Which are the Jhanas through
which man reaches Abhinnya?” 33
The disciple replied: “There are four Jhanas. The first Jhana is
seclusion in which one must free his mind from sensuality; the second
Jhana is a tranquillity of mind full of joy and gladness; the third
Jhana is a taking delight in things spiritual; the fourth Jhana is a
state of perfect purity and peace in which the mind is above all
gladness and grief.” 34
“Good, my son,” enjoined the Blessed One: “Be sober and abandon
wrong practices which serve only to stultify the mind.” 35
Said the disciple: “Forbear with me, O Blessed One, for I have
faith without understanding and I am seeking the truth. O Blessed
One, O Tathagata, my Lord and Master, teach me the Iddhipada.” 36
The Blessed One said: “There are four means by which Iddhi is
acquired: (1) Prevent bad qualities from arising. (2) Put away bad
qualities which have arisen. (3) Produce goodness that does not yet
exist. (4) Increase goodness which already exists. - Search with
sincerity, and persevere in the search. In the end thou wilt find the
truth.” 37
LXI. THE TEACHER UNKNOWN
And the Blessed One said to Ananda: 1
“There are various kinds of assemblies, O Ananda; assemblies of
nobles, of Brahmans, of householders, of bhikkhus and of other beings.
When I used to enter an assembly, I always became, before I seated
myself, in colour like unto the colour of my audience and in voice
like unto their voice. I spoke unto them in their language and then
with religious discourse, I instructed, quickened, and gladdened
them. 2
My doctrine is like the ocean, having the same eight wonderful
qualities. 3
“Both the ocean and my doctrine become gradually deeper. Both
preserve their identity under all changes. Both cast out dead bodies
upon the dry land. As the great rivers, when falling into the main,
lose their names and are thenceforth reckoned as the great ocean, so
all the castes, having renounced their lineage and entered the Sangha,
become brethren and are reckoned the sons of Sakyamuni. The ocean is
the goal of all streams and of the rain from the clouds, yet it is
never overflowing and never emptied: so the Dharma is embraced by
millions of people, yet it neither increases nor decreases. As the
great ocean has only one taste, the taste of salt, so my doctrine has
only one flavour, the flavour of emancipation. Both the ocean and the
Dharma are full of gems and pearls and jewels, and both afford a
dwelling-place for mighty beings. 4
“These are the eight wonderful qualities in which my doctrine
resembles the ocean. 5
“My doctrine is pure and it makes no discrimination between noble
and ignoble, rich and poor. 6
“My doctrine is like unto water which cleanses all without
distinction. 7
“My doctrine is like unto fire which consumes all things that exist
between heaven and earth, great and small. 8
“My doctrine is like unto the heavens, for there is room in it
ample room for the reception of all, for men and women, boys and
girls, the powerful and the lowly. 9
“But when I spoke, they knew me not and would say, ‘Who may this be
who thus speaks, a man or a god?’ Then having instructed, quickened,
and gladdened them with religious discourse, I would vanish away. But
they knew me not, even when I vanished away.” 10
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- Written by: Paul Carus