Buddha Dhamma

 

 

 

 

 

 

 

 

 

 

 

Buddha Dhamma

 

Preface

It has been almost 2600 years since the Buddha passed away, many changes happened in this world. Many Kings and their Kingdoms came and disappeared into dust, but the ‘Teachings of Buddha’ is still shining like the Sun on horizon. Though, due to political turmoil it was hidden for some centuries behind the clouds of confusion, and fraud and fabrications. However, as Buddha says, “Three things, cannot be hidden for long and those things are: The Sun, The Moon and The Truth.” This truth of law is equally and justly apply about his teachings. The place where the Buddha was born, got enlightenment, and shared his knowledge with the people of very land throughout of his life, the children of the same people forgot his name and his teachings. Those whose forefathers and forefathers of many generations had been supporters and followers of Buddha, they have become enemies of him. Not only they have forgot him, but they revile, defame, discredit, misinterpret and abuse out of ignorance to him who was the unparallel teacher for the entire mankind. In the extremity of madness, they do not recognise their real father, instead of it they have embraced the imaginary fathers and mothers who have been never existed. Neither they have done any good for their forefathers since 1000 B.C. nor doing anything good for themselves in current period. However out of madness they embracing them only to increase their sufferings. Wherever excavation happened, only Buddhist heritage comes out from under the surface of earth which has been buried by some traitors with the help of foreign invaders.

Under British Rule, Year 1837, James Princes was successful in reading of Asoka’s Rock Inscriptions which is written in Dhamma Lipi. Since then, actual History of India started coming out before the world. As soon as this matter came into light to the world, many traitors started writing fake books to misguide the masses to prevent them to know the actual History and culture of India. It has been almost two hundred years passed since partial truth of Indian history has been revealed. Many fake characters have been created to misrepresent the actual history. The question arises, “How to find the actual history?” There are two ways to find the actual history. One is through archaeological evidences and Other is by understanding the language which was prevailed in Indian society till its culture was intact i.e by scientific study of archaeology evidences and Pali languages and its script. Buddha is considered the foundation of rationality in Jambudeepa. He himself given a sermon, “Don’t believe in anything that is written in books, Don’t, go by saying, Don’t, go by tradition… unless it agrees to common senses and facts.”

There are many books available in market written on Buddhism. Almost all are contradicting and misleading to one another. People are confused, “What is the truth and how to reach the truth?” Tripitaka is considered the collection of Buddha’s teachings and some learned monks. But it cannot be said whatever is currently available in Tripitika is cent per cent true teachings of Buddha’s. The first reason is- It was compiled many centuries later since Buddha passing away. The actual compilation of Tripitika is unknown. Original manuscript of it, is not available at this time. Why it was not composed at the time of Buddha? There were many reasons of it. At the time of Buddha, writing of such numbers of suttas was not easy task because paper was not invented by that time. Even Kings used only very important order to write on clothes to deliver the recipient and by using seal. Moreover, Buddha wanted people to actual practice the Dhamma rather than putting into books. Dhamma has no meaning and useless unless it come into practice. This is the first reason that it was not compiled. It was carried forward for many centuries Orally by mentor-disciple tradition. Many thing changes with time like language and the way of living of people. Everyday new challenges come and so is its solutions. However, there are certain things which never changes e.g., Law of nature. Buddha’s teaching is discovery of nature and it laws. As the ‘Law of Nature’ can be verified at any time by anybody, so is the teachings of Buddha. The Buddha says, “The whole world is continuous flux. It is impermanent. Everything changes with time therefore develop your wisdom”. In search of truth, I read more than 100 books written on Buddhism. It was very difficult to reach to the truth like other people. Recently, I got a chance to read writings of Rajiv Patel Books: Vaidik Yug Ka Ghalmel and Bhram Ka Pulinda and Buddhjiviyon Ka Sadyantra. These books are amazing and eye opening. Another Linguistic expert and writer is Dr. Rajendra Prasad Singh. His books: Baud Sabhyata Ki Khoj, and Itihas Ka Muyanna, Bhasa, Sahitya Aur Itihas Ka Punarpath are equally importance. After reading these books many things became clear and almost able to reach the truth. By learning Pali language and its transformation and development, India’s History could be well understood. Without Pali Language and its Script ‘Dhamma Lipi’, neither ‘Buddhist Philosophy’ nor India’s History could be well understood.

Human society need some cultures and traditions to live. Without it, life is lack of hope, encouragement, peace and happiness. There must be something to bring people together to exchange their ideas, feelings and emotions. Festivals and traditions are best way to keep well knitted in social tread because human being is social animal. If culture and tradition based on equality, morality, justice and brotherhood and truth, people lives will be happy and they will live in peace and country will prosper. On contrary, masses will suffer and few will enjoy.

The Teachings of Buddha based on truth, based on equality, morality, social justice and brotherhood. There is place of God, and soul which is most dangerous things for humanity and culturing of mind. These two things are root of all evils. It gives upper hand of some people to exploit the masses.

Present Books ‘Buddha Dhamma’ is said to be the new version of the book titled ‘The Buddha and His Dhamma’ written by Dr. B.R. Ambedkar. I have modified and omitted few lines which were not matching with evidences and logic. Dr. Ambedkar has done great work of his time. There were many things which were unknow at his time. New discoveries and researches entail us to write this book to  emove confusion from the mind of people. Dr. Ambedkar himself filtered out many impurities and appendix from books available on this Philosophy at his time. Now, we should follow his foot- steps to further filter out some impurities from the doctrine. This is necessary because our cultures and philosophy was completely destroyed and eradicated from this land. If further generation find still find something ‘wrong and impure’ they can filter out. This is way to keep this tradition pure and continuous for the benefit of own and for the whole world. Because buddha teaching is the rarest of rare to find. It is the excellent in beginning, Excellent in middle and Excellent in end. That is why ‘Buddhist Dhamma Council’ used to be held from time to time to filtered out any impurities, and inconsistency which comes in due course of time. I hope this book will help people to reach to the truth and open a door of Happiness in their lives.

Thanking you.

Author and Editor: Vijay Singh Kushwaha

 

INDEX

BOOK ONE

SUKITI GOTAMA- HOW HE BECAME THE BUDDHA

Part I— From Birth to Parivajja

Part II— Renunciation for Ever

Part III— In Search of New Light

Part IV— Enlightenment and the Vision of a New Way

Part V— The Buddha and His Predecessors

Part VI— The Buddha and His Contemporaries

Part VII— Comparison and Contrast

BOOK TWO

CAMPAIGN OF CONVERSION

Part I — Buddha and His Vishad Yoga

Part II — The Conversion of the Parivajjakas

Part III — Conversion of the High and the Holy

Part IV — Call from Home

Part V — Campaign for Conversion Resumed

Part VI — Conversion of the Low and the Lowly

Part VII — Conversion of Women

Part VIII —Conversion of the Fallen and the Criminals

BOOK THREE

WHAT THE BUDDHA TAUGHT

Part I — His Place in His Dhamma

Part II — Different Views of the Buddha’s Dhamma

Part III — What is Dhamma

Part IV — What is Not Dhamma

Part V — What is Saddhamma

BOOK FOUR

RELIGION AND DHAMMA

Part I — Religion and Dhamma

Part II— How Similarities in Terminology Conceal Fundamental Difference

Part III — The Buddhist Way of Life

Part IV — His Sermons

BOOK FIVE

THE SANGH

Part I — The Sangh 7

 

Part II — The Bhikkhu:The Buddha’s Conception of Him

Part III — The Duties of the Bhikkhu

Part IV — The Bhikkhu and the Laity

Part V — Vinaya for the Laity

BOOK SIX

HE AND HIS CONTEMPORARIES

Part I — His Benefactors

Part II — His Enemies

Part III — Critics of His Doctrines

Part IV — Friends and Admirers

BOOK SEVEN

THE WANDERER’S LAST JOURNEY

Part I — The Meeting of those Near and Dear

Part II — Leaving Vaishali

Part III — His End

BOOK EIGHT

THE MAN WHO WAS SUKITI GOTAMA

Part I — His Personality

Part II — His Humanity

Part III — His Likes and Dislikes 8

 

BOOK ONE

SUKITI GOTAMA — HOW HE BECAME THE BUDDHA

Part I : From Birth to Parivajja

Part II : Renunciation for Ever

Part III : In Search of New Light

Part IV : Enlightenment and the Vision of a New Way

Part V : The Buddha and His Predecessors

Part VI : The Buddha and His Contemporaries

Part VII : Comparison and Contrast 9

 

PART I

FROM BIRTH TO PARIVAJJA

1. His Clan
2. Ancestry
3. Birth of Prince
4. Asita’s Visit
5. Death of Rummin
6. Childhood and Education
7. Early Traits
8. Marriage
9. Father’s Plans
10. Admonition to the Prince
11. The Prince’s Reply to Udayin
12. Birth of Rahula
13. Initiation into the Sakya Sangh
14. Conflict with the Sangh
15. Parting Words
16. The Prince and the Servant
17. The Return of Channa
18. The Family in Mourning

Kingdom of Sakyas

Time: 6B.C.

1.His Clan

Sixth century B.C., India was not a single Sovereign country. At that time, it was known as Jambudeepa. The Whole continent was divided into many States. Some of them were large, some were small. Among these some were monarchical and some non-monarchical. In North Jambudeepa, the monarchical States were sixteen in total. Their names were Anga, Magadha, Kasi, Kosala, Vajji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, Saursena, Asmaka, Avanti, Gandhara and Kambhoja.

The non-monarchical States were eight in numbers. Those were of the Sakyas of Kapilvatsu, the Mallas of Pava and Kushinara, the Lichhavis of Vaisali, the Videhas of Mithila, the Koliyas of Ramagam, the Bulis of Allakapa, the Kalingas of Resaputta, the Mauriyas of Pipphalvana and the Bhaggas with their capital on Sumsumara Hill.

The monarchical States were known as Janapada. The larger monarchical States were Kosala and Magadha. These were known as Mahajanapada. Monarch of Kosala Kingdom was Pasenadi and of Magadha was Bimbisara. The non-monarchical were known as Sangh or Gana. Republic of Sakyas was located in northern part of India. The capital of its state was the city called Kapilavathhu. It was ruled by Sakyas. it was republican state however, its sovereignty was attached with Kosala Monarch. Due to this, the king cannot exercise some power. There were many ruling families of Sakyas Republic. They used to rule in turns. Throned ruler was known as Raja or King.

 

2.Ancestry

Family tree of Sakya as per known records was as: The first king of Sakya dynasty who established Kapilavatthu as a capital was Jayasena. He had had a son. His name was Sihahanu. Sihahanu was married to Kaccana. Sihahanu had five sons. Their names were- Suddhodana, Dhotodana, Sakkodana, Suklodana and Amitodana. Besides this,

 

Sihahanu had two daughters. Theirs name were Amita and Pamita. Suddhodana was married to Rummin (Mahamaya name first time appeared in ‘Buddha Charitam’ of 2nd Century AD). Rummin’s father’s name was Anjana and her mother’s Sulakhana. Anjana was from a Koliya tribes. Sakya and Koliya were two prominent tribes of ruling class of north India. Rummin was resident of village called Devadaha. It was 90 km in east to Kapivatthu.

 

Suddhodana was skilled in a great military prowess. At that time, a king could have multiple wives. To have second wives, the king had had to prove his martial art at arena. Suddhodhana proved it. He was allowed to have second wives. He chose Mahapajjapati Gotami as a second wife. She was elder sister of Rummin.

Suddhodana was the king of Sakya Republic. He held a large scale of land. There were many retinues in his service. Being a king, he was very rich man. He held land at such large extent that he employed one thousand ploughs to till it. He savoured quite a luxurious life. He had had many palaces to live in. He had had many personal pleasure gardens for amusement.

 

3.Birth of Prince

There was a custom among the Sakyas to observe an annual midsummer festival. It used to be grand festival which fell in the month of Asad. The celebration of festival would last for seven days. It was celebrated by all the Sakyas throughout the State and also by the members of the ruling family. The queen Rummin was to have first bay. She was pregnant. There was an old custom in north Jumbudeepa where a daughter would to go to her parent home for delivery of her first baby. Since, Rummin was to bear her first baby, so she decided go her parents’ home. She also wanted to observe the festival with gaiety, with splendour, with flowers, with perfume.

 

One night, the queen bathed herself in lotus pond and went to sleep. There a story goes-

After bath, the queen went into her royal chamber for sleep. She soon fell asleep. While she was asleep, she had

 

a dream. In her dreams, she saw that the four world-guardians kings raised her as she was sleeping on her bed and carried her to the tableland of the Himalayas. They placed her under a great ‘sal’ tree and stood on one side. The wives of the four world-guardians kings then approached and took her to the lake Mansarovar. They bathed her and robed her in a heavenly dainty dress. They anointed her with perfumes and decked her with flowers. Then a white Elephant carrying holding lotus flower in his trunk approached to her. The elephant changed into lotus flower and disappeared into her belly. At that moment the queen awoke. Next morning, the queen shared her dream to the King Suddhodana. Not knowing how to interpret the dream, Suddhodana summoned eight Samanas who were most famous in spiritual knowledge. Their names were Rama, Dhaga, Lakkana, Manti, Yanna, Suyama, Subhoga and Sudatta. Samanas were great revered people. The king caused the ground to be strewn with welcoming flowers and high seats were prepared for them. He got prepared excellent food for them to eat. When they came, he himself received in person. They were served food and after having food the king put the dream of her queen before them to interpret. All Samanas listened the dream carefully and come to conclusion that queen was going to born an extra ordinary baby. Hearing this, the king and queen overjoyed with bright prospects.

The queen desired to go to her parents’ home for delivery. The king approved her wish. The queen seated in her in a golden palanquin borne by four couriers. The king sent her forth with a great retinue to her father’s house. Rummin, on her way to Devadaha, had to pass through a pleasure garden of sal trees and other trees, flowering and non-flowering. It was known as the Lumbini Grove. As the palanquin was passing through it, the whole Lumbini Grove seemed like a ‘heavenly grove’. The tips of the branches of the trees were loaded with fruits, flowers. Bees were humming, uttering curious sounds. The flocks of various kinds of birds, singing sweet melodies. Witnessing scene of grove was so spender that there arose a desire in the heart

 

of Rummin for halting and sporting therein for a while. She asked the couriers to take her in the sal-grove and wait there. The procession went into Lumbini Garden. Rummin, the queen alighted from her palanquin. She walked up to the foot of a royal sal tree. A pleasant wind was blowing. The boughs of the trees were heaving up and down as if they were welcoming the queen. The queen, felt like catching one of them. Luckily one of the boughs heaved down sufficiently low to enable her to catch it. She rose on her toes and caught the bough. Immediately, she was lifted up by its upward movement and being shaken. She felt the pangs of childbirth. The midwives were also present her. She asked them to help her to bed. The nurses, immediately helped her to free her hands from the branch. They prepared suitable bed of delivery there. She born a beautiful baby son. Its’ date was Vesakh Punnima, Year 563 B.C. Since, child was born before reaching to queen’s father house, there was no use of going to her father home. Immediately, two couriers were sent, one to Kapilvatthu and other to Devadaha her father home of this news. Suddhodana and Rummin were married for a long time. But they had no issue. Ultimately when a son was born to them. The birth of baby prince was celebrated with great rejoicing. There was held a great pomp and ceremony by Suddhodana and his family and also by the Sakyas.

 

4.Asita’s Visit

There dwelt on the Himalayas a great Samana named Asita. Asita heard the news of newly born Prince. It was custom and great honour to have blessing of wise and great Samans on such occasion. The king himself sent invitation to Great Samana Asita for his blessing.

Asita was living with his nephew Narada along with other disciples. He took his nephew along with him and left for the palace. The king Suddhodana was engaged in welcoming and celebration and ceremony of his family and friends in the palace. There were door keepers standing at the gate. The sage, Asita arrived at palace and saw through gate of palace that many hundred or thousand beings had

 

assembled. He asked the door-keeper to inform the king of his arrival. The king himself came to welcome him. The king got prepared seats for Asita and his nephew. Then Suddhodana bowed in reverence to Asita and offered him the seat. After seeing him seated in comfort, The king asked the well beings and health of the sage. At that time, the baby prince was asleep. The king asked the sage to wait for some times to see the baby. A great desired rose in sage heart to see the baby prince as soon as possible as if he was holding some great expectation from child. He wished to the king to see the child even in sleep. Seeing the great desired of sage, the King could not resist and went to chamber of baby prince. He himself held baby in hand and approached to sage. By that time, the prince was awaked. Asita observing the child very carefully, beheld that the prince was endowed with the extra ordinary marks of a great man. His shape and beauty were surpassing to a common mortal prince. Here a story goes-

The sage was mesmerized at the features of baby prince and brusted into solemn utterance, “Marvellous, verily, is this person that has appeared in the world,” and rising from his seat clasped his hands, fell at his feet, made a right-wise circuit round and taking the child in his own hand stood in contemplation. Asita somehow came to conclusion that this child was going to achieve some extra ordinary achievements. He was in speaking in great admiration of praise and honour. After some times, he looked the child again and again and all of sudden, he brusted into weeping. He wept and shedding tears, sighed deeply. Suddhodana beheld Asita shedding tears, and sighing deeply. Beholding him thus weeping, the king got alarmed and in distress asked to Asita, “Why, O Sage, do you weep and shed tears, and sigh so deeply? Surely, there is no misfortune in stored for the child.” At this, Asita said to the king, “O King, I weep not for the sake of the child. There will be no misfortune for him. But I weep for myself. I am old, aged, advanced in years, and this boy will without doubt become a great enlightened person. And having done so, will turn the supreme wheel of the doctrine that has not been

 

turned before him by any other being. He will do it for the out of compassion for the weal and happiness of the world, and he will teach his doctrine. The supreme ‘Doctrine of Life’ that he will proclaim, will be good in the beginning, good in the middle, good in the end. It will be complete in the letter and the spirit, whole and pure. The enlightened being Buddhas are very rare to appear in the world. So also, O King! this boy will without doubt obtain supreme, complete enlightenment, and having done so will take countless beings across the ocean of sorrow and misery to a state of happiness. I am advanced in age and old. I shall not be alive to see his achievements. Therefore, 0 King, I weep and in sadness. I sigh deeply, for I shall not be able to reverence him.” The king got relieve from such unpleasing state of confusion.

The king thereafter offered to the great sage Asita and Nardatta, his nephew, suitable food, and having given him robes made a right-wise circuit round him. Thereuponn Asita said to Nardatta, his nephew, “When you shall hear, Nardatta, that the child has become a Buddha, then go and take refuge in his teachings. This shall be for thy weal and welfare and happiness.” So saying Asita took leave of the Raja and departed for his hermitage.

 

5.Death of Rummin

As per the family tradition, the name ceremony was held on the fifth day from birth. At palace, ‘Name Ceremony’ took place. The name chosen for the child was Sukiti. As per many books, his childhood name was said to be Siddhartha or Siddhatha, but Siddhartha or Siddhatha name first time appeared in 2nd century(80AD-150AD) in a book ‘Buddha Charitam’ written by Ahwaghosa in Hybrid Sanskrit. Sanskrit was not yet completely developed. It was in nascent phase of Development. At the time of Buddha, Pali was the spoken language of masses and officials. The script which was used for writing was Dhamma Script. Siddhartha name could be not written in Dhamma Lipi. Moreover, not a single Asoka’s inscription bears name Siddhartha. All inscriptions bear name Sakya Muni Buddha. Many other titles have also been

 

dedicated to him representing his virtues like: Sugat, Tathagata, Samyak Sambuddha etc. The burial’s articles received from Piparahava’s site, bears his name Sukiti. His clan’s name was Gotama. Popularly, therefore, he came to be called Sukiti Gotama. In the midst of rejoicing over the birth and the naming of the child, queen Rummin suddenly fell ill and her illness soon became very serious. Realising that her end was near she called King and her sister Pajapati bedside her and said, “I am sure that the prophecy made by Asita about my son will come true. My regret is that I will not live to see it fulfilled. My child will soon be a motherless child. But I am not worried in the least as to whether after me my child will be carefully nursed, properly looked after and brought up in a manner befitting his future. I entrust my child to you, my sister. I have no doubt that you will be to him more than his mother. I am relieved and happy of having such a sister as queen. Permit me to die. The time of departure has come. The death is waiting to take me.” So saying, She breathed her last and died. Both Suddhodana and Pajapati were greatly grieved and wept bitterly. The prince was only seven days old when his mother died.

In due course of time, Pajapati Gotami bore her child. He was named Nanda. Besides this, he had also several cousins. Mahanama and Anuruddha, sons of his uncle Suklodan, Ananda, son of his uncle Amitodan, and Devadatta, son of his aunt Amita. Mahanama was older than Sukiti and Ananda was younger. Sukiti grew up in their company.

 

6.Childhood and Education

When prince Sukiti was able to walk and speak; all the Sakyas liked him very much. He became dear eye to them. Everybody wanted to play with him. At the age of eight his education started. He was provided the best teachers to teach him. The child prince was very attentive in learning. He soon learned all what they taught. After basic education, the king Suddhodana sent for Sabbamitta of distinguished teacher as a philologist and grammarian. As per custom, Suddhodana handed over the prince to his charge, to be taught. He was his second teacher. Under him, Gotama

 

mastered all the philosophic systems prevalent in his day. Besides this, he learned the science of concentration and meditation. He was also provided the best military training as befitting for a prince.

7.Early Traits

Whenever the prince got free time, he repaired to a quiet place, and practised meditation. The prince Sukiti was of kindly disposition. He did not like exploitation of man by man. Once he went to his father’s farm with some of his friends. he saw how the labourers ploughing the land, raising bunds, cutting trees, etc. All were dressed in scanty clothes and working under hot glaze of burning sun. He was greatly moved by the sight. He asked to his friends, “can it be right that one man should exploit another? How can it be right that the labourer should toil and the master should enjoy the lavish live on the fruits of his labour?” His friends did not know what to say. For all they got learned that the laborers were born to serve their masters. he was only fulfilling his destiny.

The Sakyas used to celebrate a festival called Vappamangal. It was a rustic festival performed on the day of sowing. On this day, custom had made it obligatory to every Sakya of right age to do ploughing personally. Sukiti the prince always observed the custom and did engage himself in ploughing every year. Though he was a prince and a man of learning, he did not despise manual labour. He had been taught archery and the use of many kinds of war weapons. But he did not like causing unnecessary injury. While his friends liked hunting, he refused for sports hunting. If his friends encouraged him, “Even it is not for hunting, come to witness how accurate is the aim of your friends,”. Even such invitations he refused by saying, “I do not like to see the killing of innocent animals.”

Pajapati Gotami, the foster mother of prince, was deeply worried over the attitude of Sukiti. She used to argue with him saying, “You have forgotten that you are a Khattiya and fighting is your duty. The art of fighting can be learned only through hunting. Hunting gives you opportunities to 18

 

verify and sharpen your aiming skills accurately. Hunting is a training ground for the warrior class.” To this, prince often used to ask Gotami, “But, mother, why should a Khattiya fight?” Qeen Gotami used to reply, “Because it is his duty to fight to protect his property and subjects.” The prince was never satisfied by her answer. He used to ask Gotami, “Tell me mother, how can it be the duty of man to kill man?” Gotami argued, “Such an attitude is befitting for an ascetic not Khattiyas. Khattiya must fight. If they don’t do so, who will protect the kingdom? “But mother, If, all the Khattiyas loved one another, would they not be able to protect their kingdom without killing?” To this, Gotami had to leave him to his own opinion.

The prince Sukiti loved meditation very much. His father suddhodhana and his mother Gotami did not like such disposition for meditation. They thought it was so contrary to the life of a noble class Khattiya. The prince believed that meditation on right subjects led to development of the spirit of universal love. He justified himself by saying, “When we think of living things, we begin with distinction and discrimination. We separate friends from enemies, we separate animals we rear from human beings. We love friends and domesticated animals and we hate enemies and wild animals. This dividing line we must overcome and this we can do when we in our contemplation rise above the limitations of practical life.” Such was his reasoning.

His childhood was marked by the presence of supreme sense of compassion. Once, he was resting under a tree of royal garden and enjoying the peace and beauty of nature. While so seated, a big bird fell from the sky just in front of him. It was a white swan. The bird had been shot at by an arrow which had pierced its body and was fluttering in great agony. Sukiti rushed to the help of the bird. He removed the arrow. He dressed its wound and gave water to drink. He picked up the bird and wrapped up it in his upper garment and held it next to his chest to give it warmth. He was wondering who could have shot this innocent bird. Before long there came his cousin Devadatta armed with all the implements of shooting. He said that he had shot a bird 19

 

flying in the sky, the bird was wounded but it flew some distance and fell somewhere there, and asked him if he had seen it. Sukiti replied in the affirmative and showed him the bird. At warmth of love and compassion, the bird felt ease. Devadatta demanded that the bird should be handed over to him. At this, Sukiti refused to do. A sharp argument ensued between the twos. Devadatta argued that he was the owner of the bird because by the rules of the game, he who kills a game becomes the owner of the game. Prince Sukiti objected the validity of the rule. He argued that it is only he who protects that has the right to claim ownership. How can killer could be the owner? The argument went for a long time. Neither was ready to yield. They approached for arbitration. The king was seated in court along with ministers and officials. The matter was put before them. The arbitrator upheld the point of view of Sukiti Gotama. Since then, Devadatta became his permanent enemy.

8.Marriage

There was a Sakya by name Dandapani. Yasodhara was his daughter. She was well known for her beauty and for her sila. Yasodhara had reached her sixteenth year and Dandapani was thinking about her marriage. According to custom of Khattiya, Dandapani sent invitations to suitable young men of all the neighbouring countries for the choosing of right groom for his daughter. An invitation was also sent to Sukiti Gotama. He was of same age as Yasodhara. His parents also were equally anxious to get him married. They asked him to go and offer his hand to Yasodhara. He agreed to follow his parents’ wishes. At wooing hall, amongst the young men Yasodhara’s choice fell on Gotama. Since prince was very kind in disposition and behavers, Dandapani was not very happy. He felt doubtful about the success of the marriage. He knew that prince preferred loneliness. How could he be a successful householder? Yasodhara was determined to marry none but Sukiti. Knowing her daughter’s determination to marry no one but Sukiti Gotama, the mother of Yasodhara told Dandapani that he must consent. The rivals of Gotama were not only 20

 

disappointed but felt that they were insulted. They wanted that in fairness to them Yasodhara should have applied some test for her selection, but she did not. For the time being they kept quiet, believing that Dandapani would not allow Yasodhara to choose Sukiti Gotama so that their purpose would be served. They demanded that a test of martial art be prescribed. Dandapani had to agree. At first prince was not prepared was not ready. But Channa, his charioteer, pointed out to him what disgrace his refusal would bring upon his father, upon his family and upon Yasodhara. Sukiti Gotama was greatly impressed by this argument and agreed to take part in the contest. The contest began. Each candidate showed his skills in turn. Gotama’s turn came and he showed the highest marksmanship. Thereafter, the marriage took place with grand show. Both Suddhodana and Dandapani were happy, so were Yasodhara and Mahapajapati.

9.Father’s Plans

After marriage, Suddhodana was relieved and ensured that his son would enjoy the married life. He thought of getting him engrossed in the pleasures and carnal joys of life. With this object in view, he got built three luxurious palaces for his son to live in, one for summer, one for the rainy season and one for winter. These palaces were well furnished with all the requirements and excitements for a full amorous life. Each palace was surrounded by a beautiful garden with all kinds of trees and flowers. The king appointed his consultant and priest Udayin, thought of providing a harem for the prince with very beautiful inmates. Suddhodana then told Udayin to advise the girls how to go about the business of winning over the prince. Having collected the inmates of the harem, Udayin first advised them how they should win over the prince. This being so, boldly put forth your efforts that the posterity of the king’s family may not be turned away from him. Thus, these young women assailed the prince with all kinds enamours of stratagems. But the prince, having his sense guarded by self-control; neither rejoiced nor smiled. Having seen them 21

 

in their real condition, the prince pondered with an undisturbed and steadfast mind.

10.Admonition to the Prince

Udayin the consultant and friend of prince was reported by chief of harem that the girls had failed to wind over prince. The prince had shown no interest in them. Udayin was well skilled in the rules of policy, thought of talking to the prince. He Met to the prince all alone, said, “Since I was appointed by the king as a fitting friend for you, therefore, I wish to speak to you in the friendliness of my heart. He began saying, “To hinder from what is disadvantageous, to urge to do what is advantageous and not to forsake in misfortune, these are the three marks of a friend. If I, after having promised my friendship, were not to heed when you turned away from the great end of man, there would be no friendship in me. It is right to woo a woman even by guile, this is useful both for getting rid of shame and for one’s own enjoyment. Reverential behaviour and compliance with her wishes are what bind a woman’s heart; good qualities truly are a cause of love, and women love respect. Even if your heart is unwilling, will you not have courtesy to please them with worthy of this beauty of yours? Courtesy is the balm of women. Courtesy is the best ornament. Beauty without courtesy is like a grove without flowers. But of what use is courtesy by itself? Let it be assisted by the heart’s feelings. Surely, when worldly objects so hard to attain are in the grasp, thou should not despise them.

11.THE PRINCE’S REPLY TO UDAYIN

Having heard the friendly words of minister and consultant, the prince made reply, in a voice like the thundering of a cloud, “This speech manifesting affection is well-befitting in you, but I will convince you where you wrongly judged me. I do not despise worldly objects. I know that all mankind is bound up therein. But remembering that the world is transitory, my mind cannot find pleasure in them. Yet even though this beauty of women were to remain 22

 

perpetual, still delight in the pleasures of desires would not be worthy of the wise man. If a great man having become victim to desires, destruction would be his lot. Real greatness is not to be found where there is destruction or a want of self-control. And when you say, ‘Let one deal with women by guile,’ I know about guile, even if it be accompanied with courtesy. That compliance too with a woman’s wishes pleases me not, if truthfulness be not there. If there be not a union with one’s whole heart and nature, I would say, overpowered by passion, believing in falsehood, carried away by attachment and blind to the faults of its objects, what is there in it worth being deceived? And if the victims of passion do deceive one another, are not men unfit for women to look at and women for men? Since, these things are so, surely as a true friend of mine, you would not lead me astray into ignoble pleasures.

Udayin felt silenced by the firm true words and strong resolve of the prince. He reported the matter to his father.

12.BIRTH OF RAHULA

Sukati and Yasodhara loved and cared very much to each other. After a long term of married life, Yasodhara gave birth to a beautiful son. He was named Rahula.

13.INITIATION INTO THE SAKYA SANGH

The Sakyas had their Sangh. Every Sakya youth above twenty had to be initiated into the Sangh and be a member of the Sangh. When Prince Sukiti Gotama had reached the age of twenty, it was time for him to be initiated into the Sangh and become a member thereof. The Sakyas had a meeting-house which they called Santhagar. It was situated in Kapilavatthu. The session of the Sangh was also held in the Santhagar. With the object of getting Sukiti initiated into the Sangh, Suddhodana asked the Purohit of the Sakyas to convene a meeting of the Sangh. Accordingly, the Sangh met at Kapilavathhu in the Santhagar of the Sakyas. At the meeting of the Sangh, the Purohit proposed that Sukiti be enrolled as a member of the Sangh. The Senapati of the Sakyas then rose in his seat and addressed 23

 

the Sangh as follows, “Sukiti Gotama, born in the family of Suddhodana of the Sakya clan, desires to be a member of the Sangh. He is twenty years of age and is in every way fit to be a member of the Sangh. I, therefore, move a proposal of request that he be made a member of the Sakya Sangh. Pray, those who are against the motion speak.” No one spoke against it. He repeated the second time. But, no one rose to speak against the motion. The Senapati rose and repeated the same words and said, “I ask, those who are against the motion can raise object and speak.” Even for the third time no one spoke against it. It was the rule of procedure among the Sakyas that there could be no debate without a motion and no motion could be declared carried unless it was passed three times. The motion of the Senapati having been carried three times without opposition, Sukiti was declared to have been duly admitted as a member of the Sakya Sangh. Thereafter the Purohit of the Sakyas stood up and asked Sukiti to rise in his place. Addressing Sukiti, he said, “Do you realize that the Sangh has honoured you by making you a member of it?”

Sukiti: I do, sir.

Purohit: Do you know the obligation of membership of the Sangh?

Sukiti: I am sorry, sir. I do not know, but I shall be happy to know them.

Purohit: I shall first tell you what your duties as a member of the Sangh are:

(1) You must safeguard the interests of the Sakyas by your body, mind and money.

(2) You must not absent yourself from the meetings of the Sangh.

(3) You must without fear or favour expose any fault you may notice in the conduct of a Sakya.

(4) You must not be angry if you are accused of an offence but confess if you are guilty or state if you are innocent.

Proceeding, the Purohit said, “I shall next tell you what will disqualify you for membership of the Sangh. 24

 

(1) You cannot remain a member of the Sangh if you commit rape.

(2) You cannot remain a member of the Sangh if you commit murder.

(3) You cannot remain a member of the Sangh if you commit theft.

(4) You cannot remain a member of the Sangh if you are guilty of giving false evidence.

Sukiti bow his head in reverence said, “l am grateful to you sir, for telling me the rules of discipline of the Sakya Sangh. I assure you; I will do my best to follow them in letter and in spirit.”

14.CONFLICT WITH THE SANGH

Eight years had passed by since Sukiti was made a member of the Sakya Sangh. He was a very devoted and steadfast member of the Sangh. He took the same interest in the affairs of the Sangh as he did in his own. His conduct as a member of the Sangh was exemplary and he had endeared himself to all. In the eighth year of his membership, an event occurred which resulted in a tragedy for the family of Suddhodana and a crisis in the life of Sukiti. This is the origin of the tragedy-

Bordering on the State of the Sakyas was the State of the Koliyas. The two kingdoms were divided by the river Rohini. The waters of the Rohini were used by both the Sakyas and the Koliyas for irrigating their fields. Every season there used to be disputes between them as to who should take the water of the Rohini first and how much. These disputes resulted in quarrels and sometimes in fights. In the year when Sukiti was twenty-eight, there was a major clash over the waters between the servants of the Sakyas and the servants of the Koliyas, both sides suffered injuries. Coming to know of this, the Sakyas and the Koliyas felt that the issue must be settled once for all by war. The Senapati of the Sakyas, therefore, called a session of the Sakya Sangh to consider the question of declaring war on the Koliyas. Addressing the members of the Sangh, the Senapati said, “Our people have been attacked by the 25

 

Koliyas and they had to retreat. Such acts of aggression by the Koliyas have taken place more than once. We have tolerated them so far. But this cannot go on. It must be stopped and the only way to stop it is to declare war against the Koliyas. I propose that the Sangh do declare war on the Koliyas. Those who wish to oppose may speak.” Sukiti (later Sukiti) Gotama rose in his seat and said, “I oppose this resolution. War does not solve any question. Waging war will not serve our purpose. It will sow the seeds of another war. I feel that the Sangh should not be in haste to declare war on the Koliyas. A careful investigation should be made to ascertain who is the guilty party. I hear that our men have also been aggressors. If this be true, then it is obvious that we too are not free from blame.” The Senapati replied, “Yes, our men were the aggressors. But it must not be forgotten that it was our turn to take the water first.” Sukiti Gotama said, “This shows that we are not completely free from blame. I therefore propose that we elect two men from us and the Koliyas should be asked to elect two from them and the four should elect a fifth person and these should settle the dispute.” A duly amendment was moved by Sukiti Gotama. But the Senapati opposed the amendment, saying, “I am sure that this menace of the Koliyas will not end unless they are severely punished. The resolution and the amendment had therefore to be put to vote.” The amendment moved by Sukiti Gotama was put first. It was declared lost by an overwhelming majority. The Senapati next put his own resolution to vote. Sukiti Gotama again stood up to oppose it and said, “I beg the Sangh, not to accept the resolution. The Sakyas and the Koliyas are close relations. It is unwise that they should destroy each other.” The Senapati encountered the plea urged by Sukiti Gotama. He stressed that in war the Khattiyas cannot make a distinction between relations and strangers. They must fight even against brothers for the sake of their kingdom. We must fight to safeguard our property and subjects. Sukiti again raised objection and said, “Enmity will show the seed of another enmity. This must be first solved by dialogue.” A few members were agreed with Sukiti proposal. They 26

 

thought and agreed that war was not only solution. The Senapati, getting impatient, said, “It is unnecessary to enter upon this philosophical discussion. The point is that Sukiti is opposed to my resolution. Let us ascertain what the Sangh has to say about it by putting it to vote.” Accordingly, the Senapati put his resolution to vote. It was passed by an overwhelming majority. Sukiti still opposed. Raising voice against the majority was considered offence of sangha. Sangha further scheduled for meeting in next day for next course of action. Accordingly, the meeting was held next day. When the Sangh met, Senapati proposed that he be permitted to proclaim an order calling to arms for the war against the Koliyas. Every Sakya between the ages of 20 and 50. The meeting was attended by all members the Sangh had voted in favour of a declaration of war against the Koliyas. Unfortunately, those who were also not in favour of war, none of them had the courage to say so openly. Perhaps they knew the consequences of opposing the majority. Seeing that his supporters were silent, Sukiti stood up, and addressing the Sangh, said, “Friends, you may do what you like. You have a majority on your side, but I am sorry to say I shall oppose your decision in favour of war. I shall not join your army and I shall not take part in the war.” The Senapati, replying to Sukiti Gotama and said, “Do remember the vows you had taken when you were admitted to the membership of the Sangh. If you break any of them you will expose yourself to public shame.” Sukiti replied, “Yes, I have pledged myself to safeguard the best interests of the Sakyas by my body, mind and money. But I do not think that this war is in the best interests of the Sakyas. What is public shame to me before the best interests of the Sakyas? He proceeded to caution the Sangh by reminding it of how the Sakyas have become the vassals of the King of Kosala by reason of their quarrels with the Koliyas. It is not difficult to imagine that war will give him a greater handle to further reduce the freedom of the Sakyas.” The Senapati grew angry and addressing Sukiti, said, “Your eloquence will not help you. You must obey the majority decision of the Sangh. You are perhaps counting upon the fact that the 27

 

Sangh has no power to order an offender to be hanged or to exile him without the sanction of the king of the Kosalas and that the king of the Kosalas will not give permission if either of the two sentences was passed against you by the Sangh. But remember the Sangh has other ways of punishing you. For this the Sangh does not have to obtain the permission of the king of the Kosalas. These are-

1. The Sangh can declare a social boycott against your family.
2. The Sangh can confiscate your family lands.

 

Sukiti realised the consequences that would follow if he continued his opposition to the Sangh in its plan of war against the Koliyas. He had three alternatives to consider—

1. To join the forces and participate in the war.
2. To consent to being hanged or exiled.
3. To allow the members of his family to be condemned a social boycott and confiscation of property.

 

He was firm in not accepting the first. As to the third he felt it was unthinkable. Under the circumstances, he felt that the second alternative was the best. Accordingly, Sukiti spoke to the Sangh, “Please, do not punish my family. Do not put them in distress by subjecting them to a social boycott. Do not make them destitute by confiscating their land which is their only means of livelihood. They are innocent. I am the guilty person. Let me alone suffer for my wrong. Sentence me to death or exile, whichever you like. I will willingly accept it and I promise I shall not appeal to the king of the Kosalas.”

The Senapati said, “It is difficult to accept your suggestion. For even if you voluntarily agreed to undergo the sentence of death or exile, the matter is sure to become known to the king of the Kosalas and he is sure to conclude that it is the Sangh which has inflicted this punishment and take action against the Sangh.” Sukiti said, “If this is the difficulty, I can easily suggest a way out. I can become a Parivajjaka and leave this country. It is a kind of an exile.” The Senapati thought this was a good solution. But he had still some doubt about Sukiti being able to give effect to it. 28

 

So, the Senapati asked Sukiti, “How can you become a Parivajjaka unless you obtain the consent of your parents and your wife?” Sukiti assured him that he would do his best to obtain their permission. He said, “I promise to leave this country immediately whether I obtain their consent or not.” The Sangh felt that the proposal made by Sukiti was the best way out and they agreed to it. Meeting was just about conclude and the Sangh was about to rise when a young Sakya got up in his place and said, “Give me a hearing, I have something important to say.” Being granted permission to speak, he said, “I have no doubt that Sukiti Gotama will keep his promise and leave the country immediately. There is, however, one question over which I do not feel very happy. Now that Sukiti will soon be out of sight, does the Sangh propose to give immediate effect to its declaration of war against the Koliyas? I want the Sangh to give further consideration to this question. In any event, the king of the Kosalas is bound to come to know of the exile of Sukiti Gotama. If the Sakyas declare a war against the Koliyas immediately, the king of Kosalas will understand that Sukiti left only because he was opposed to war against the Koliyas. This will not go well with us. I, therefore, propose that we should also allow an interval to pass between the exile of Sukiti Gotama and the actual commencement of hostilities so as not to allow the King of Kosala to establish any connection between the two.” The Sangh realised that this was a very important proposal. And as a matter of expediency, the Sangh agreed to accept it. Thus ended the tragic session of the Sakya Sangh.

15.PARTING WORDS

The news of decision made by the Sakya Sangh had travelled to the Suddhodana at palace long before the return of Sukiti Gotama. On reaching home, he found his parents weeping and plunged in great grief. Suddhodana said, “We were talking about the evils of war. But I never thought that you would go to such lengths.” Sukiti replied, “I too did not think that things would take such a turn. I was hoping that I would be able to win over the Sakyas to the cause of peace 29

 

by my argument. Unfortunately, our military officers had so worked up the feelings of the men that my argument failed to have any effect on them. But I hope you realise how I have saved the situation from becoming worse. I have not given up the cause of truth and justice and whatever the punishment for my standing for truth and justice, I have succeeded in making its infliction personal to me.” Suddhodana was not satisfied at the reply of prince and said, “You have not considered what is to happen to us.” “But that is the reason why I undertook to become a Parivajjak. Consider the consequences if the Sakyas had ordered the confiscation of your lands,” replied Sukiti. Suddhodana cried, “But without you what is the use of these lands to us? Why should not the whole family leave the country of the Sakyas and go into exile along with you?” Prajapati Gotami, who was weeping, joined Suddhodana in argument, saying; “I agree with your father’s opinion. How can you go alone leaving us here like this?” Sukiti said, “Mother, have you not always claimed to be the mother of a Khattiya? Is that not so? You must then be brave. This grief is unbecoming of you. What would you have done if I had gone to the battlefield and died? Would you have grieved like this?”. Gotami continued, “No, that would have been befitting a Khattiya. But you are now going into the jungle far away from people, living in the company of wild beasts. How can we stay here in peace?” He asked to Gotami, “You say, I should take along you with me. How can I take you all with me? Nanda is only a child. Rahul my son is just born. Can you come leaving them here?” Gotami was not satisfied. She urged, if, it was possible for all of them to leave the country of the Sakyas and go to the country of the Kosalas under the protection of their king. To this, Sukiti said, “But mother! What would the Sakyas say? Would they not regard it as treason? Besides, I pledged that I will do nothing either by word or by deed to let the king of the Kosalas know the true cause of my Parivajja. “It is true that I may have to live alone in the jungle. But which is better? To live in the jungle or to be a party to the killing of the Koliyas”. Father Suddhodhana said, “Why do you not postpone the idea of 30

 

Parivajja. It could be possible that Sangha reconsidered this matter and allow you to stay here.” This idea was extremely opposed by Sukiti and said, “It is because I promised to take Parivajja that the Sangh decided to postpone the commencement of war against the Koliyas. “It is possible that after I take Parivajja, the Sangh may be persuaded to withdraw their declaration of war. All this depends upon my first taking Parivajja. I have made a promise and I must carry it out. The consequences of any breach of promise may be very grave both to us and to the cause of peace. Mother, do not now stand in my way. Give me your permission and your blessings.” Gotami and Suddhodana kept silent. Then Sukiti went to the apartment of Yasodhara. Seeing her, he stood silent, not knowing what to say and how to say it. She broke the silence by saying, “I have heard all that has happened at the meeting of the Sangh at Kapilavatthu.” He asked her, “Yasodhara, tell me what you think of my decision to take Parivajja?” He expected that she would collapse. Nothing of the kind happened. With full control over her emotions, she replied, “What else could I have done if I were in your position? I certainly would not have been a party to a war on the Koliyas. Your decision is the right decision. You have my consent and my support. I too would have taken Parivajja along with you. If I do not, it is only because I have Rahula to look after. I wish, it had not come to this. But we must be bold and brave and face the situation. Do not be anxious about your parents and your son. I will look after them till there is life in me. All I wish is that now that you are becoming a Parivakjaka, leaving behind all who are near and dear to you, you will find a new way of life which would result in the happiness of mankind.” Sukiti Gotama was greatly impressed. He realised as never before what a brave, courageous and noble-minded woman Yasodhara was, and how fortunate he was in having her as his wife and how fate had put them asunder. He asked her to bring Rahula. He cast his fatherly look on him and left. Leaving his home. Sukiti thought of taking Parivajja at the hands of Bharadaja who had his Aram at Kapilavatthu. Accordingly, he rose the next day and started his journey for 31

 

the Aram on his favourite horse Kanthaka with his servant Channa walking along. As he came near the Aram, men and women came out and thronged the gates to meet him. And when they came up to him, their eyes wide open in wonder, they performed their due homage with hands folded like a lotus calyx. Then they stood surrounding him, their minds overpowered by passion, as if they were drinking him in with their eyes motionless and blossoming wide with love. Thus, the women only looked upon him, simply gazing with their eyes. They spoke not, nor did they smile. Sukiti did not like Suddhodana and Prajapati Gotami to be present to witness his Parivajja. For he knew that they would break down under the weight of grief. But they had already reached the Aram without letting him know. As he entered the compound of the Aram, he saw in the crowd his father and mother. Seeing his parents, he first went to them and asked for their blessing. They were so choked with emotion that they could hardly say a word. They wept and wept, held him fast and soaked him with their tears. Channa had tied Kanthaka to a tree in the Aram and was standing. Seeing Suddhodana and Prajapati in tears he too was overcome with emotion and was weeping. Separating himself with great difficulty from his parents, Sukiti went to the place where Channa was standing. He gave him his dress and his ornaments to take back home. Then he had his head shaved, as was required for a Parivajjaka. His cousin Mahanama had brought the clothes appropriate for a Parivajjaka and a begging bowl. Sukiti wore them. Having thus prepared himself to enter the life of a Parivajjaka, Sukiti approached Bharadaja to confer on him Parivajja. Bharadwaja with the help of his disciples performed the necessary ceremonies and declared Sukiti Gotama to have become a Parivajjaka. Remembering that he had given a double pledge to the Sakya Sangh to take Parivajja and to leave the Sakya kingdom without undue delay, Sukiti Gotama immediately on the completion of the Parivajja ceremony started on his journey. The crowd which had gathered in the Aram was unusually large. That was because the circumstances leading to Gotama’s Parivajja 32

 

were so extraordinary. As the prince stepped out of the Aram the crowd also followed him. He left Kapilavatsu and proceeded in the direction of the river Anoma. Looking back, he saw the crowd still following him. He stopped and addressed them, saying, “Brothers and sisters, there is no use following me. I have failed to settle the dispute between the Sakyas and the Koliyas. But if you create public opinion in favour of settlement you might succeed. Therefore, be so good as to return.” Hearing his appeal, the crowd started going back. Suddhodana and Gotami also returned to the palace. Gotami was unable to bear the sight of the robes and the ornaments discarded by Sukiti. She had them thrown into a lotus pool. Sukiti Gotama was only twenty-nine when he underwent Parivajja. This was an act of supreme sacrifice willingly made by him. It was a brave and a courageous act. There is no parallel to it in the history of the world. How true were the words of Kisa Gotami, a Sakya maiden referring to Sukiti Gotama, she said, “Blessed indeed is the mother, blessed indeed is the father, who has such a son. Blessed indeed is the wife who has such a husband.”

16.THE PRINCE AND THE SERVANT

Channa the charioteer of prince was still following the prince. Sukiti said, “Channa, you too should have gone back home with Kanthaka.” But he refused to go. He insisted on. Seeing the Prince off with Kanthaka at least to the banks of the river Anoma and so insistent was Channa that the Gotama had to yield to his wishes. At last, they reached the banks of the river Anoma. Then turning to Channa, he said, “Good friend, your devotion to me has been proved by thus following me. I am wholly won in heart, ye who have such a love for your master. I am pleased with your noble feelings towards me, even though I am powerless of conferring any reward. Who would not be favourably disposed to one who stands to him as bringing him reward? But even one’s own people commonly become mere strangers in a reverse of fortune. A son is brought up for the sake of the family, the father is honoured by the son for the sake of his own future 33

 

support. The world shows kindness for the sake of hope. There is no such thing as unselfishness without a motive. You are the only exception. Take now this horse and return. The king, with his loving confidence, still unshaken, must be enjoined to stay his grief. Tell him, I have left him with no thirst for heaven, with no lack of love, nor feeling of anger. He should not think of mourning for me who am thus gone forth from my home. Union, however long it may last, in time it will come to an end. Since separation is certain, how shall there not be repeated severing from one’s kindred? At a man’s death there are doubtless heirs to his wealth but heirs to his merit are hard to find on the earth or exist not at all. The king, my father, requires to be looked after. The king may say, ‘He is gone at a wrong time.’ But there is no wrong time for duty. Do you address the king, 0 friend! with these and such like words; and do you use your efforts so that he may not even remember me? Do you repeat to my mother my utter unworthiness to deserve her affections? She is a noble person, too noble for words.” Having heard these words, Channa, overwhelmed with grief, made reply with folded hands in choked voice choked by emotion, “Seeing that you are causing affliction to your kindred, my mind, 0 my Lord, sinks down like an elephant in a river of mud. To whom would not such a determination as this of thine, cause tears, even if his heart were of iron. How much more if it were throbbing with love? Where is gone this delicacy of limb, fit to lie only in a palace, and where is the ground of the ascetic forest, covered with the shoots of rough Kusa grass? How could 0 Prince, by mine own will, knowing this your decision, carry back the horse to the sorrow of Kapilavatthu? Surely you will not abandon that fond old king your father, and second mother, worn with the care of bringing you up. You will not surely forget and abandon your wife endowed with all virtues, illustrious for her family, devoted to her husband and with a young son. You will not abandon the young son yours and of Yasodhara, worthy of all praise. Or even if your mind is resolved to abandon thy kindred and thy kingdom, thou will not, 0 Master, abandon me. I cannot go to the city leaving you behind in the forest. 34

 

What will the king say to me, returning to the city without you? What shall I say to your wife?” Having heard these words of Channa overcome with sorrow, Sukiti Gotama with the utmost gentleness answered, “Abandon this distress Channa, regarding thy separation from me. Even, if I through affection were not to abandon my kindred, death would still make us helplessly abandon one another. As birds go to their roosting-tree and then depart, so the meeting of beings inevitably ends in separation. As clouds, having come together, depart asunder again, such I consider the meeting and parting of living things. And since this world goes away, each one deceiving the other. It is not right to think anything thine own. Therefore, since it is so, grieve not, my good friend, but go. Say without reproaching me, to the people of Kapilavathhu. Let your love for him be given up, and hear his resolve.” Having heard this conversation between the master and the servant, Kanthaka, the noblest steed, licked his feet with his tongue and dropped hot tears. Gotama stroked him and addressed him like a friend, “Do not shed tears, Kanthaka. Bear with it, thy labours will soon have its fruit.” Then Gotama, having bidden good-bye to Kanthaka and Channa, went on his way. While his master, thus regardless of his kingdom, was going to the ascetic-wood in mean garments, the groom, tossing up his arms, wailed bitterly and fell on the ground. Having looked back again, he wept aloud, hopeless and repeatedly lamenting, started on his return journey. On the way, sometimes he pondered, sometimes he lamented, sometimes he stumbled and sometimes he fell, and so going along, wretched through his devoted attachment, he performed all kinds of actions on the road knowing not what he was doing.

17.THE RETURN OF CHANNA

Channa was in deep distress, when his master thus went into the forest. He made every effort on the road to dissolve his load of sorrow. His heart was so heavy that the road which he used to traverse in one night with Kanthaka, that same road he now took eight days to travel, pondering 35

 

over his lord’s absence. The horse Kanthaka, though he still went on bravely, fagged and had lost all spirit. He, in the absence of his master seemed to have lost all his beauty. And turning round towards the direction in which his master went, he neighed repeatedly with a mournful sound. Pressed with hunger, he welcomed not, nor tasted any grass or water on the road. Slowly the two at long last reached Kapilavatthu which seemed empty when deserted by Gotama. They reached the city in body but not in spirit. When the two, their brightness gone and their eyes dim with tears, slowly entered the city, it seemed all bathed in gloom. Having heard that they had returned with their limbs all relaxed, coming back without the pride of the Sakya race, the men of the city shed tears. Full of wrath, the people followed Channa in the road, crying behind him with tears, “Where is the king’s son, the glory of his race and his kingdom? The city without him has no charms for us. Next, the women crowded to the rows of windows, crying to one another. Having seen that his horse had an empty back, they closed the windows again and wailed aloud.

18.THE FAMILY IN MOURNING

The members of the family of Suddhodana were anxiously awaiting the return of Channa in the hope that he might persuade Gotama to return home. There, they saw Kanthaka without the prince. Gotami, abandoning all self-control, cried aloud, “With his long arms and lion gait, his bull like eyes, and his beauty, bright like gold, his broad chest, and his voice deep as a drum or a cloud, should such a hero dwell in a hermitage? This earth is indeed unworthy as regards that peerless doer of noble actions. For such a virtuous hero has gone away from us. Those two feet of his, tender with their beautiful web spread between the toes, with their ankles, concealed and soft like a blue lotus, how can they, bearing a wheel mark in the middle, walk on the hard ground of the skirts of the forest? That body, which deserves to sit or lie on the roof of a palace, honoured with costly garments, aloes, and sandalwood, how will that manly body live in the woods, exposed to the attacks of the cold, 36

 

the heat, and the rain? “He who was proud of his family, goodness, strength, energy, sacred learning, beauty, and youth, who was ever ready to give, not ask, how will he go about begging alms from others? He who, lying on a spotless golden bed, was awakened during the night by the concert of musical instruments, how alas! will he, my ascetic, sleep today on the bare ground with only one rag of cloth?” having said, she fainted. Having heard this piteous lamentation, the women, embracing one another with their arms, rained tears from their eyes. Then Yasodhara, forgetting that she had permitted him to go, also fell upon the ground in utter bewilderment. Alas! the mind of that wise hero is terribly stern, gentle as his beauty seems. It is pitilessly cruel. Who can desert of his own accord such an infant son with his inarticulate talk, one who would charm even an enemy? But what can I do? My grief is too heavy for me to bear.” Yasodhara wept and wept aloud though she was self-possessed by nature, yet in her distress she had lost her fortitude. Seeing Yasodhara thus bewildered with her wild utterances of grief and fallen on the ground, all the women cried out, with their faces streaming with tears like large lotuses beaten by the rain. Having heard of the arrival of both Channa and Kanthaka, and having learned of the fixed resolve of his son, Suddhodana fell struck down by sorrow. Distracted by his grief for his son, being held up for a moment by his attendants, Suddhodana gazed on the horse with his eyes filled with tears, and then falling on the ground wailed aloud. 37

 

PART II

RENUNCIATION FOR EVER

1. From Kapilavatthu to Rajagaha
2. King Bimbisara and His Advice
3. Gotama answers Bimbisara
4. News of Peace
5. The Problem in a New Perspective

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1.FROM KAPILAVATTHU TO RAJAGAHA

Sukiti with determined thought, he crossed the Ganges, fearing not her rapid flow. On his way, he halted at the hermitage of Saki (might have donated by her), then at the hermitage of another name Padma (Donated by her) and then at the hermitage of the sage Rivata. All of them entertained him. Having seen his personality and dignity and his splendid beauty, surpassing all other men, the people of that region were all astonished at him wearing the clothes of a parivajjaka. On seeing him, he who was going elsewhere stood still, and he who was standing there followed him on the way. He who was walking gently and gravely ran quickly, and he who was sitting at once sprang up. Some people reverenced him with their hands, others in worship saluted him with their heads. Some addressed him with affectionate words; not one went on without paying him homage. Those who were wearing gay-coloured dresses were ashamed when they saw him. Those who were talking on random subjects fell to silence; no one indulged in an improper thought. His eyebrows, his forehead, his mouth, his body, his hand, his feet, or his gait, whatever part of him anyone beheld, that at once rivetted his gaze. After a long and arduous journey Gotama reached to Rajagaha. It was surrounded by five hills and was well guarded and adorned with mountains. It was supported and hallowed by auspicious and sacred places. He selected a spot at the foot. There was a small hut made of the leaves of trees for his sojourn. Kapilavatthu by foot is nearly 400 miles distant from Rajagaha. This long journey Sukiti Gotama did all on foot.

2.KING BIMBISARA AND HIS ADVICE

Next day, in Rajagaha, Sukiti got up early in the morning and started to go into the city with a begging bowl asking for alms. A vast crowd gathered round him. Then Seniya Bimbisara, the lord of the kingdom of the Magadhas, saw from the outside of his palace the immense concourse of people, and asked the reason of it. A courtier recount it to him, “He is the son of the king of the Sakyas, who is now an ascetic. It is he at whom the people are gazing at. He has 39

 

forsaken his kingdom to avoid conflict between his people. Some people say, ‘he will become enlightened one’”. The king, having heard this and perceiving its meaning in his mind, thus at once spoke to that courtier, “Let it be known where he is going”. The courtier, receiving the command, followed the prince. With fixed eyes, seeing only a yoke’s length before him, with his voice hushed, and his walk slow and measured. He, the noblest of mendicants, went begging for alms, keeping his limbs and his wandering thoughts under control. Having received such alms as were offered, he retired to a lonely corner of the mountain; and having eaten it there, he ascended the hut. In that wood, thickly filled with lodhra trees, having its thickness resonant with the notes of the peacocks, he, the sun of mankind, shone, wearing his red dress, like the morning sun above the eastern mountains. That royal courtier having thus watched him there, related it all to the king. The king when he heard it, in his deep veneration, started himself to go there with a modest retinue. Like a mountain in stature, the king ascended the hill. There he beheld Gotama, resplendent as he sat on his hams, with subdued senses, as if the mountain was moving, and he himself was a peak thereof. Him, distinguished by his beauty of form and perfect tranquillity, filled with astonishment and affectionate regard, the king of men approached. Bimbisara having courteously drawn near to him, inquired of his well beings. Gotama with equal gentleness assured the king of his health of mind and freedom from all ailments. Then the king sat down on the clean surface of the rock, and being seated, he thus spoke, desiring to convey his state of mind, “I have a strong friendship with your family, come down by inheritance and well proved; since from this, a desire to speak to thee, my son, has arisen in me, therefore, listen to my words of affection. When I consider thy race, thy fresh youth, and thy conspicuous beauty, I wonder whence comes this resolve of thine, so out of all harmony with the rest, set wholly on a mendicant’s life, not on a kingdom? Thy limbs are worthy of red sandalwood perfumes. They do not deserve the rough contact of pebbles, dust and rocks; this hand of thine is fit to 40

 

protect subjects, it deserves not to hold food given by another. If, therefore, gentle youth, thou desire not thy paternal kingdom, then in thy generosity, accept forthwith one half of my kingdom. If thou act thus, there will be no sorrow caused to thine own people, and by the mere lapse of time imperial power at last flies for refuge to the tranquil mind, therefore, be pleased to do me this kindness. The prosperity of the good becomes very powerful, when aided by the good. But if from thy pride of race, thou dost not now feel confidence in me, then plunge with thy arrows into countless armies, and with me as thy ally seek to conquer thy foes. Choose thou, therefore, one of these ends. Wealth, and pleasure pursue love and the rest, in reverse order. These are the three objects in life; when men die, they pass into dissolution as far as regards this world. Therefore, by pursuing the three objects of life, cause this personality of thine to bear its fruit. Many old people say that when the attainment of religion, wealth and pleasure is complete in all its parts, then the end of man is complete. Do not thou let these two brawny arms lie useless which are worthy to draw the bow. They are well fitted to conquer the three worlds, much more the earth. I speak this to you out of affection, not through love of dominion or through arrogance beholding this mendicant-dress of thine, I am filled with compassion and I shed tears. O, thou who desirest the mendicant’s stage of life, enjoy pleasures now, in due time ere old age comes on and overcomes this thy beauty, well worthy of thy illustrious race. The old man can obtain merit by religion old age is helpless, for the enjoyment of pleasures; therefore, they say that pleasures belong to the young man, wealth to the middle-aged, and religion to the old. Youth in this present world is the enemy of religion and wealth—since pleasures, however much we guard against them, are hard to hold, therefore, wherever pleasures are to be found, there thy youth seize them. Old age is prone to reflection, it is grave and intent on remaining quiet; it attains un-impassionedness with but little effort, unavoidably, and for very shame. Therefore, having passed through the deceptive period of youth, fickle, intent on external objects, 41

 

heedless, impatient, not looking at the distance, they take breath like men who have escaped safe through a forest. Let, therefore, this fickle time of youth first pass by, reckless and giddy, our early years are earmarked for pleasure, they cannot be kept from the power of the senses.

3.GOTAMA ANSWERS BIMBISARA

The monarch of the Magadhas, Bimbisara thus well spoke well and strong, but having heard it, the prince did not falter. He was firm like a mountain. Being thus addressed by the monarch of the Magadhas, Gotama, in a strong speech with friendly face, self-possessed, unchanged, thus made answer. “What you have said is not to be called a strange thing for thee. 0 King! born as thou art in the great family whose ensign is the lion, and lover as thou art of thy friends, that ye should adopt this line of approach towards him who stands as one of thy friends is only natural. Amongst the evil-minded, a friendship worthy of their family, ceases to continue and fades; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts. But those men who act unchangingly towards their friends in reverses of fortune, I esteem in my heart as true friends. Who is not the friend of the prosperous man, in his times of abundance? So those who, having obtained riches in the world, employ them for the sake of their friends and religions, their wealth has real solidity, and when it perishes it produces no pain at the end. This thy suggestion concerning me, 0 King, is prompted by pure generosity and friendship; I will meet thee courteously with simple friendship, I would not utter aught else in my reply. I am not so afraid even of serpents, nor of thunderbolts falling from heaven, nor of flames blown together by the wind, as I am afraid of these worldly objects. These transient pleasures, the robbers of our happiness and our wealth, and which float empty and like illusions through the world, infatuate man’s minds even when they are only hoped for. The victims of pleasure attain not to happiness even in the heaven of the gods, still less in the world of mortals; he who is athirst is never satisfied with pleasures, as the fire, the friend of the 42

 

wind, with fuel. There is no calamity in the world like pleasures, people are devoted to them through delusion. When he once knows the truth and so fears evil, what wise man would of his own choice desire evil? When they have obtained all the earth girdled by the sea, kings wish to conquer the other side of the great ocean; mankind is never satiated with pleasures, as the ocean with the waters that fall into it. When it had rained a golden shower from heaven, and when he had conquered the continents and had even obtained the half of worldly objects. Success in pleasure is to be considered a misery in the man of pleasure, for he becomes intoxicated when the pleasures of his desire are attained; through intoxication he does what should not be done, not what should be done; and being wounded thereby he falls into a miserable end. These pleasures which are gained and kept by toil, which after deceiving leave you and return whence, they came. These pleasures which are but borrowed for a time. What man of self-control, if he is wise, would delight in them? What man of self-control could find satisfaction in these pleasures which are like a torch of hay, which excite thirst when you seek them and when you grasp them? What man of self-control could find satisfaction in these pleasures which are like flesh that has been, flung away, and which produces misery by their being held in common with kings? What man of self-control could find satisfaction in these pleasures, which, like the senses, are destructive, which bring calamity on every hand to those who abide in them? Those men of self-control who are bitten by them in their hearts, fall into ruin and attain not bliss. What man of self-control could find satisfaction in these pleasures, which are like an angry, cruel serpent? Even if they enjoy them men are not satisfied like dogs famishing with hunger over a bone what man of self-control could find satisfaction in these pleasures, which are like a skeleton composed of dry bones? He whose intellect is blinded with pleasures, the wretch, who is the miserable slave of hope for the sake of pleasures, well deserves the pain of death even in the world of living. Insects for the sake of the brightness fly into the fire, the fish greedy for the flesh 43

 

swallows the iron hook, therefore, worldly pleasures produce misery as their end. As for the common opinion, ‘pleasures are enjoyment,’ none of them when examined are worthy of being enjoyed. Fine garments and the rest are only the accessories of things, they are to be regarded as merely the remedies for pain. Water is desired for allaying thirst; food in the same way for removing hunger; a house for keeping off the wind, the heat of the sun, and the rain; and dress for keeping off the cold and to cover one’s nakedness’. So too a bed is for removing drowsiness; a carriage for remedying the fatigue of a journey; a seat for alleviating the pain of standing; so is bathing as a means for washing, health, and strength. External objects therefore, are to human beings means for remedying pain, not in themselves sources of enjoyment. What a wise man would allow that he enjoys those delights which are only used as remedial? He who, when burned with the heat of bilious fever, maintains that cold appliances are an enjoyment, when he is only engaged in alleviating pain, he indeed might give the name of enjoyment to pleasures. Since variableness is found in all pleasures, I cannot apply to them the name of enjoyment; the very conditions which mark pleasure, bring also in their turn pain. Heavy garments and fragrant aloe-wood are pleasant in the cold but an annoyance in the heat; and the moonbeams and sandalwood are pleasant in the heat, but a pain in the cold. Since the well-known opposite pairs, such as gain and loss and the rest, are inseparably connected with everything in this world. Therefore, no man is invariably happy on the earth nor invariably wretched. When I see how the nature of pleasure and pain are mixed, I consider royalty and slavery as the same. A king does not always smile, nor is a slave always in pain. Since to be a king involves a wider range of responsibility, therefore, the sorrows of a king are great; for a king is like a peg. He endures trouble for the sake of the world. A king is unfortunate, if he places his trust in his royalty which is apt to desert and loves crooked turns; and, on the other hand, if he does not trust in it, then what can be the happiness of a timid king? And since after even 44

 

conquering the whole earth, one city only can serve as a dwelling place and even there only one house can be inhabited, is not royalty mere labour for others? And even in royalty, nothing more than one pair of garments is all he needs, and just enough food to keep off hunger; so only one bed, and only one seat is all that a king needs; other distinctions are only for pride. And if all these fruits are desired for the sake of satisfaction, I can be satisfied without a kingdom. If a man is once satisfied in this world, are not all distinctions unnecessary? He, then who has attained the auspicious road to happiness is not to be deceived in regard to pleasures. Remembering thy professed friendship, I ask, tell me again and again, are the pleasures worth anything? I have not left home through anger, nor because my diadem has been dashed down by an enemy’s arrow; nor have I set my desires on loftier objects, that I thus refuse thy proposal. Only he who, having once let go a malignant incensed serpent, or a blazing hay-torch all on fire, would strive again to seize it, would ever seek pleasures again after having once abandoned them. Only he who, though seeing would envy the blind, though free, the bound, though wealthy, the destitute, though sound in his reason, the maniac only he. I say, would envy one who is devoted to worldly objects. He who lives on alms, my good friend, is not to be pitied. He has here the best happiness, perfect calm, and hereafter all sorrows are for him abolished. But he is to be pitied who is overpowered by craving though in the midst of great wealth, who attains not the happiness of calm here, while pain has to be experienced hereafter. What thou have spoken to me is well worthy of thy character, thy mode of life, and thy family; and to carry out my resolve is also befitting my character, my mode of life, and my family. I have been wounded by the strife of the world, and I have come out longing to obtain peace; I would not accept any empire in the third heaven, for saving me from all the ills of the earth how much less amongst men? But as for what thou has said to me, O King, that the universal pursuit of the three objects is the supreme end. of man, and thou saidst that what I regard as the desirable is misery. Thy three objects 45

 

are perishable and also unsatisfying. And as for what thou saidst, ‘wait till old age comes, for youth is ever subject to change’; this want of decision is itself uncertain; for age too can be irresolute and youth can be firm. But since fate is so well skilled in its art as to draw the world in all its various ages into its power, how shall the wise man, who desires tranquillity, wait for old age, when he knows not when the time of death will be? When death stands ready like a hunter, with old age as his weapon, and diseases scattered about as his arrows, smiting down living creatures who fly like deer to the forest of destiny, what desire can there be in anyone for length of life? It well befits the youthful son or the old man or the child so to act with all promptitude that they may choose the path of the religious man whose soul is all mercy. And as for what thou saidst, be diligent in sacrifices for religion, such as are worthy of thy race and bring a glorious fruit, honour to such sacrifices! I desire not that fruit which is sought by causing pain to others! To kill a helpless victim through a wish for future reward, it would be unseemly action for a merciful, good-hearted man, even if the reward of the sacrifice were eternal. And even if true religion did not consist in quite another rule of conduct, by self-restraint, moral practice and a total absence of passion, still it would not be seemly to follow the rule of sacrifice, where the highest reward is described as attained only by slaughter. Even that happiness which comes to a man, while he stays in this world, through the injury of another, is hateful to the wise compassionate heart; how much more if it be something beyond our sight in another life? I am not to be lured into a course of action for future reward, my mind does not delight, 0 King, in future births; these actions are uncertain and wavering in their direction, like plants beaten by the rain from a cloud.”

The king himself, folding his hands, replied, “Thou art obtaining thy desire without hindrance; when thou has at last accomplished all that thou has to do, thou shall show hereafter thy favour towards me.” Having received a firm promise from Gotama to visit him again, the monarch, taking his courtiers with him, returned to the palace. 46

 

4.NEWS OF PEACE

While Gotama was staying in Rajagahathere there came five people of somewhat of his age. These five were Kaundinya, Assajit, Kassapa, Mahanam and Bhaduka. Out of five, two were maternal uncle sons and relatives. When prince asked about the situation in Kapilvatthu they said, “Do you know what has happened since you left? Sukiti said, “No.” Then they told him that after he left Kapilavatsu there was a great agitation among the Sakyas against going to war with the Koliyas. There were demonstrations and processions by men and women, boys and girls, carrying flags with such slogans as, “Koliyas are our brothers,” “It is wrong for a brother to fight against brother. “Think of the exile of Sukiti Gotama,” etc. The result of the agitation was that the Sakya Sangh had to call a meeting and reconsider the question. This time the majority was for compromise with the Koliyas. The Sangh decided to select five Sakyas to act as their envoys and negotiate peace with the Koliyas. When the Koliyas heard of this, they were very glad. They too selected five Koliyas deal with the envoys of the Sakyas. The envoys on the two sides met and agreed to appoint a permanent Council of Arbitration with authority to settle every dispute regarding the sharing of the waters of the river Rohini and both sides to abide by its decision. Thus, the threatened war had ended in peace. After informing Gotama of what had happened at Kapilavatsu, they said, “There is now no need for you to continue to be a Parivajjaka. Why don’t you go home and join your family?” Sukiti said, “I am happy to have this good news. It is a triumph for me.”

5.THE PROBLEM IN A NEW PERSPECTIVE

The news brought by the five people from his country that the Koliyas and Sakyas had made peace, made Gotama very uneasy and left alone. He began to reflect on his own position and to make sure if any reason was left for him to continue his Parivajja. He had left his people for what, he asked himself. He had left his home because he was opposed to war. Now that the war is over. Is there any problem left to me? Does my problem end because war has 47

 

ended? On a deep reflection, he thought ‘not’. The problem of war is essentially a problem of conflict. It is only a part of a larger problem. This conflict is going on not only between kings and countries but between nobles and commoners, between householders, between mother and son, between son and mother, between father and son, between sister and brother, between companion and companion. The conflict between kingdom and country is occasional. But the conflict between classes is constant and perpetual. It is this which is the root of all sorrow and suffering in the world. True, I left home on account of war. But I cannot go back home although because the war between the Sakyas and Koliyas has ended. I see now that my problem has become wider. I have to find a solution for this problem of social conflict. How far do the old-established philosophies offer a solution of this problem? Can he accept any one of the social philosophies? He was determined to examine everything for himself. He told his thought to five people. They were stuck to his decision and determined to join him. 48

 

PART III

IN SEARCH OF NEW LIGHT

1. Halt at Bhigu’s Aram
2. Training in Samadhi Marga
3. Trial of Asceticism
4. Abandonment of Asceticism

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1.HALT AT BHIGU’S ARAM

In order to find the path, Gotama left Rajagaha to meet Alara Kalam. On his way he beheld the hermitage of Bhighu and entered it out of curiosity. The Heretic inmates of the Aram who had gone outside for the sake of fuel, having just come back with their hands full of fuel, flowers, and kusa grass, pre-eminent as they were in penances, and proficient in wisdom, went just to see him, and went not to their cells. Then he being duly honoured by those dwellers of the hermitage paid his homage to the Elders of the Aram. He, the wise one, longing for liberation, traversed that hermitage, filled with the holy company desirous of heaven, gazing at their strange penances. He, the gentle one, saw for the first time the different kinds of penances practised by the ascetics in that sacred grove. Then the Bhighu, well-versed in the technique of penance, told Gotama all the various kinds of penances and the fruits thereof. Uncooked food, growing out of water, and roots and fruits. This is the fare of the saints according to the sacred traditions but the different alternatives of penance vary. Some live like the birds on gleaned corn, others graze on grass like the deer, others live on air like the snakes and eat corn ground with their own teeth. Some having boiled for others, keep for themselves what may chance to be left. Others, with their tufts of matted hair continually wet with water, others plunging like fishes into the water, dwell there with their bodies scratched by tortoises. By such penances endured for a time. They believed the path of pain eventually lead them to dwell in heaven of happiness. Gotama Said, “Today, it is my first sight of such a hermitage and I do not understand this rule of penance. This is all I would say at the moment. This devotion of yours is for the sake of heaven while my desire is that the ills of life on earth be probed and a solution found. There is sorrow to me when I reflect that I shall have to depart, leaving you who are thus engaged, you who are such a refuge and who have shown such excessive kindness to me, just as there was when I had to leave my kindred behind. It is not, therefore, any dislike on my part or the wrong conduct of another, which makes me go away 50

 

from this wood. I wish to go to Muni Alara Kalam who is known to be the master of the subject. Will you allow me to take your leave? Seeing his resolve Bhighu, the chief of the hermitage, said, “Prince, brave indeed is thy purpose, who young as thou art, having pondered thoroughly between heaven and liberation, have made up your mind for liberation, ye are indeed brave! If what you have said is thy settled purpose go quickly to Vindhakotha; the Muni Alara Kalam lives there who has gained an insight into absolute bliss. From him thou wilt learn the path but as I foresee, this purpose of thine will go further, after having studied his theory.” Gotama thanked him, and having saluted the company of sages, he departed; the hermits also, having duly performed to him all the rites of courtesy, entered again into the ascetic grove.

2.TRAINING IN SAMADHI MARGA

At the time when Gotama was examining the various ways of finding a solution to his problem, he thought of getting himself acquainted with the Dhyana Marga (Concentration of the Mind). There were three schools of the Dhyana Marga. All of them had one thing in common, namely, that control of breathing was the means of achieving Dhyana. One school followed a way of controlling breathing which is called Anapanasati. Another school followed the way of control of breathing known as Pranayama in today’s world. It divided the breathing process into three parts: (1) Breathing in (Puraka); (2) holding the breath (Kumbhaka); and (3) breathing out (Rechak). The third school was known as Samadhi School. Alara Kalam was well known as the master of Dhyana Marga (maggo- pali). Gotama felt that it might be well for him if he could get some training in the Dhyana Marga under Alara Kalam. So, he spoke to Alara Kalam and asked him if he would be so good as to give training in the Dhyana Marga. Alara Kalam replied, “With great pleasure.” Alara Kalam taught him his technique of the Dhyana Marga. It consisted of seven stages. Gotama practised the technique every day. After acquiring complete mastery over it, Gotama asked Alara 51

 

Kalam if there was anything further to be learned. Alara Kalam replied, “No friend, that is all that I have to teach.”

Gotama took leave of Alara Kalam. Gotama had heard of another yogi, by name Uddaka Ramaputta, who was reputed to have devised a technique which enabled a Dhyani to go one stage higher than that devised by Alara Kalam. Gotama thought of learning his technique and experiencing the highest stage of Samadhi. Accordingly, he went to the hermitage of Uddaka Ramaputta and placed himself under his training. Within a short time, did Gotama master the technique of Uddaka’s eighth stage. After having perfected himself in the technique of Uddaka Rama-putta, Gotama asked him the same question which he had asked Alara Kalam, “Is there anything further to be learned?” Uddaka Ramaputta gave the same reply, “No friend, there is nothing more that I can teach you.” Alara Kalam and Uddaka Ramaputta were famous for their mastery of Dhyana Marga in the country of the Kosalas. But Gotama had heard that there were similar masters of Dhyana Marga in the country of the Magadhas. He thought he should have a training in their system also. Gotama accordingly went to Magadha. He found that their technique of Dhyana Marga, though based on control of breathing, was different from what was in vogue in the Kosala country. The technique was not to breathe but to reach concentration by stopping breathing. Gotama learned this technique. When he tried concentration by stopping breathing, he found that piercing sounds used to come out of his ears, and his head appeared to him to be pierced as though by a sharp pointed knife. It was a painful process. But Gotama did not fail to master it. Such was his training in the Samadhi Marga.

3.TRIAL OF ASCETICISM

Gotama had given a trial to the Dhyan Marga (Jhan Marga) and Samadhi Marga. But he had left the Aram of the Bhighu without giving a trial to Asceticism. He felt he should give it a trial and gain experience for himself so that he could speak authoritatively about it. Accordingly, Gotama went to the town of Gaya. From there he reconnoitred the 52

 

surrounding country and fixed his habitation at Uruvela in the hermitage of Negari, the Royal Seer of Gaya, for practising asceticism. It was a lonely and solitary place on the banks of the river Nairanjana for practising asceticism. At Uruvela he found the five Parivajjakas whom he had met at Rajagaha and who had brought news of peace. They too were practising asceticism. The mendicants saw him there and approached him to take them with him. Gotama agreed. Thereon, they served him reverently, abiding as pupils under his orders, and were humble and compliant. The austerities and self-mortification practised by Gotama were of the severest sort. Sometimes he visited two but not more than seven houses a day and took at each only two but not more than seven morsels. He lived on a single saucer of food a day. Sometimes he had but one meal a day, or one every two days, and so on, up-to once every seven days, or only once a fortnight, on a rigid scale of rationing. As he advanced in the practice of asceticism his sole diet was herbs gathered green, or the grain of wild millets and paddy, or water-plants, or the red powder round rice-grains within the husk or the discarded scum of rice on the boil, or the flour of oilseeds. He lived on wild roots and fruit, or on windfalls only. His raiment was of hemp or hempen mixture of cerements of rags from the dust-heap, of bark, of the black antelope’s pelt either whole or split down the middle, of grass, of strips of bark or wood, hair of men or animals woven into a blanket, or of owl’s wings. He plucked out the hair of his head and the hair of his beard, never quitted the upright for the sitting posture, squatted and never rose up, moving only squatting. After this wise, in diverse fashions, be lived to torment and to torture his body to such a length in asceticism did he go. To such a length in loathness did he go that there became accumulated on his body the dirt and filth for years till it dropped off by itself. He took up his abode in the awesome depths of the forest, depths so awesome that it was reputed that none but the senseless could venture without his hair standing on end. When the cold season brought chill wintry nights, then it was that in the dark half of the months he dwelt by night in the open air 53

 

and in the dark thicket by day. But when there came the last broiling month of summer before the rains, he made his dwelling under the baking sun by day and in the stifling thicket by night. In a charnel ground did he lay down with charred bones for pillow. Thereafter Gotama lived on a single bean a day on a single sesamum seed a day or a single grain of rice a day. When he was living on a single fruit a day, his body grew emaciated in the extreme. If he sought to feel his belly, it was his backbone which he found in his grasp if he sought to feel his back-bone he found himself grasping his belly, so closely did his belly cleave to his backbone and all because he ate so little.

4.ABANDONMENT OF ASCETICISM

The austerities and mortification practised by Gotama were of the severest sort. They lasted for a long period of six years. At the end of six years his body had become so weak that he was quite unable to move. Yet he had seen no new light and was no nearer to the solution to the problem of misery in the world on which his mind was centred. He reflected to himself, “This is not the way, even to passion lessness, nor to perfect knowledge, nor to liberation. Some undergo misery for the sake of this world, others meet toil for the sake of heaven, all living beings wretched through hope and always missing their aim, fall certainly for the sake of happiness into misery. Has not something like this happened to me? It is not the effort itself which I blame, which flinging aside the base pursues a high path of its own. Can the mortification of the body be called religion? Since it is only by the mind’s authority that the body either acts or ceases to act, therefore, to control the thought is alone befitting, without thought the body is like a dog. If there was only the body to be considered, merit may be gained by purity of food, but then there is merit also in the doer. But of what good is it? New light cannot be attained by him who has lost his strength and is wearied with hunger, thirst and fatigue with his mind no longer self-possessed through fatigue. How could he who is not absolutely calm, reach the end which is to be attained by his mind? True calm and the 54

 

self-possession of the mind is properly obtained by the constant satisfaction of the body’s wants.”

At this time there lived at Uruvela a house-holder by name Senani. Sujata was his daughter. When she was at marriage age, she was not getting suitable match. Her father tried his best but failed to find a suitable candidate for her. There people believe in asking their wish before tree in jungle. After many years of waiting when she did not find a suitable match, she was advised by some seniors of her village to go in jungle and ask her wish. She, finding no way, went into jungle and standing before a people tree asked her wish. Her wish was to have a suitable man as a husband and a beautiful baby after marriage and vowed a yearly offering to it. In course of time, her wishes were fulfilled. The wish having been fulfilled she sent her maid Punna to prepare the place for the offering. Punna finding Gotama sitting beneath the Peepal Tree, thought he was the god of the tree who had come down. She was in wonder and confusion. She ran to inform her mistress about it. Meanwhile, Gotama wished to get bath in Niranjara and then go for begging food in nearby village. He rose and entered into the stream of the river. After taking bath, he put forward his leg to come out, suddenly due to emancipation, he felt extreme weakness in his limbs to come out. His mind fell in dizziness and was about to fall, but his hand caught some long grasses tips hanging close to him. He caught them and supported himself to fall. He thought and said to himself, “The practice of austerity has given me nothing except weakness in body and mind. What is use of this practice? Even a normal man easily come out from river. If I can’t cross and reach to the bank of such small stream, how can I cross the stream of bhavsagara the stream of suffering. Even common man is better than such austere practice. At least he, keeps his body strong enough for crossing such stream. I must quit such unprofitable practice. From today onward, I will eat proper meal to keep healthy my body. I will to village and ask food to eat. He came out the river and with wavering limbs walked towards village for asking food. On the way, he stumbled many places and after 55

 

walking few hundred meters, he fell down on the ground in weakness. Meanwhile Sujata carrying porridge in golden bowl, was coming to jungle taking same path on which Gotama fell on ground. He saw a man in the middle of the path extremely emancipated. He immediately went up to him and with the help of Punna her maid, made seated to Gotama. Then she poured excellent porridge milk from golden bowl in his mouth. When milk went into body of Gotama, he immediately felt some relief and energized. He pointed through his finger more to eat. Sujata poured more porridge milk and in a few minutes. He felt refreshed. She offered her whole porridge to him. She advised him not further to torcher his body through such austerity of no benefit. She said that she had enough wealth to offer him daily food. She asked him to find another way out to achieve his spiritual goal. She promised to provide him daily food to achieve his spiritual goal. Till that time his friends also reached the spot and find him eating sweat porridge. They realized that Gotama has given up the austerity. Now, he can never achieve higher goal. They criticized Gotama as much as they can. Gotama was silent speaking nothing to them. They left him in huff and gruff and went away. Thus ended his trial of asceticism. 56

 

PART IV

ENLIGHTENMENT AND THE VISION OF A NEW WAY

1. Meditation for New Light
2. Enlightenment
3. The Discovery of a New Dhamma
4. Gotama after Sammabodhi becomes a Buddha

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1.MEDITATION FOR NEW LIGHT

Having refreshed himself with food Gotama sat thinking over his past experiences. He realised that all paths had failed. The failure was so complete that it could have led anyone into a state of frustration. He was, of course, sorry. But frustration as such did not touch him. He was always hopeful of finding a way. He was so much hopeful that on the night of the day on which he partook of the food sent by Sujata, Gotama had five dreams and when he awoke, he interpreted his dreams to mean that he was sure to attain enlightenment. He realised the importance of healthy body and healthy thought of mind. Fortified with hope and determination he left Uruvela and towards evening went along the wide road to Gaya. There he saw a peepal tree. He thought of sitting under it in meditation in the hope of a new light dawning upon him and enabling him to find a way which would solve his problem. After trying each of the four directions, he chose the East. Gotama sat down cross-legged and upright under the peepal tree. Determined to achieve enlightenment, he said to himself, “Skin, sinew and bone may dry up as they will, my flesh and blood may a dry in my body, but without attaining complete enlightenment I will not leave this seat.” Then the king of the Nagas tribes, along with his wife, was passing by that site. They saw the serene and determined face sitting under the Peepal Tree. They were such impressed and uttered this in praise of him being sure that he was destined to attain perfect knowledge. “Inasmuch as the earth, pressed down by thy feet, 0 Sage, resounds repeatedly, and inasmuch as thy splendour shines forth like the sun, thou shalt assuredly reap the desired fruit. Inasmuch as flocks of birds fluttering in the sky offer thee reverential salutation, O Lotus-eyed One; and inasmuch as gentle breezes blow in the sky, thou shalt certainly attain thy object.”

As he sat down for meditation a crowd of evil thoughts and evil passions—mythologically called the children of Mara (Kama), which is another name for evil passions, entered his mind. Gotama was greatly frightened lest they should overpower him and defeat his purpose. He knew that 58

 

in this battle with evil passions many samanas failed had succumbed. So he summoned all the courage he had and said to Mara, “Faith is found in me, and heroism and wisdom. How can ye evil passions defeat me? The streams even of rivers may this wind dry up. Ye would be unable to dry up my resolutions, when I am so intent. Better to me is death in battle than that I should be defeated in life. The evil passions entered the mind of Gotama as a crow goes after a stone that looks like a hump of fat, thinking surely, “here I shall find a tender morsel, here perchance is something sweet. And finding no sweetness there, the crow departs thence. So, like a crow attacking a rock, the evil passions left Gotama in disgust.

2.ENLIGHTENMENT

To feed himself during the period of meditation Gotama had collected enough food to last him for forty days. Having routed the evil thoughts that disturbed his mind Gotama refreshed himself with food and gained strength. He thus prepared himself for meditation with the aim of obtaining enlightenment. It took Gotama four weeks of meditation to obtain enlightenment. He reached final enlightenment in four stages. In the first stage he called forth reason and investigation. His seclusion helped him to attain it easily. In the second stage he added concentration. In the third stage he brought to his aid equanimity and mindfulness. In the fourth and final stage, he added purity to equanimity and equanimity to mindfulness. Thus, with mind concentrated, purified, spotless, with defilement gone, supple, dexterous, firm, impassionate, not forgetting what he is after, Gotama concentrated himself on the problem of finding an answer to the question which had troubled him. On the night of the last day of the fourth week light dawned upon him. He realised that there were two problems. The first problem was that there was suffering in the world and the second problem was how to remove this suffering and make mankind happy. So, in the end, after meditation for four weeks, darkness was dispelled, light arose, ignorance was dispelled and knowledge arose. He saw a new way. 59

 

3.THE DISCOVERY OF A NEW DHAMMA

Gotama when he sat in meditation for getting new light was greatly in the grip of the Jhan Philosophy. That suffering and unhappiness in the world he thought was an incontrovertible fact. Gotama was, however, interested in knowing how to do away with suffering. This problem the Jhan Philosophy did not deal with. It is, therefore, on this problem, “how to remove suffering and unhappiness” that he concentrated his mind. Naturally, the first question he asked himself was – What are the causes of suffering and unhappiness which an individual undergoes?” His second question was— How to remove unhappiness? To both these questions he got a right answer which is called ‘Samma Bodhi’ (Right Enlightenment). It is because of this that the Peepal Tree has come to be known as the Bodhi Tree.

4.GOTAMA AFTER SAMMABODHI BECOMES A BUDDHA

As per Mahayana Buddhist concept, before enlightenment Gotama was only a Bodhisatta. It is after reaching enlightenment that he became a Buddha. The term ‘Boddhisatta’ seems to be appeared in the period of Mahayana as historical records. Who and what is a Bodhisatta? A Bodhisatta is a person who is seeking to be a Buddha. How does a Bodhisatta become a Buddha? A Bodhisatta must be a Bodhisatta for ten stages of life in succession. What must a Bodhisatta do in order to qualify himself to become a Buddha? In his first stage of life, he acquires Mudita (joy). The Bodhisatta having blown off his impurities, as the smith blows the dross from silver, reflects that man who has been reckless and becomes sober brightens up the world like the moon freed from clouds. Joy springs up in him realising this, and he is fervent in his desire to benefit all beings. In his second stage of life, he acquires Vimala (Purity). The Bodhisatta has now removed all thoughts of lust; he is kind; he is kind to all; he neither flatters the vices of men nor disparages their virtues. In his third stage of life, he acquires Pabhakari (Brightness). The 60

 

intellect of the Bodhisatta now becomes as bright as a mirror. He fully knows and grasps the truths of Anatta and Anicca. His only wish is for the highest wisdom, and for this he is ready to sacrifice anything. In his fourth state of life, he acquires ‘Intelligence of Fire’. The Bodhisatta in this state of life fixes his mind on the Eightfold Path, the Four Contemplations, the Fourfold Contest, the Fourfold Will Power, the Fivefold Morality. In his fifth state of life, he acquires Sudurjaya (Difficult to Conquer). He fully understands the connection of the relative and the absolute. In his sixth life he becomes Abhimukhi. In this stage the Bodhisatta is now prepared fully to grasp the evolution of things, its cause, the Nidanas. This knowledge is called Abhimukhi, awakens the most profound compassion in his heart for all beings blinded by Avijja. In his seventh state of life the Bodhisatta becomes a Durangama (going far off). The Bodhisatta is now beyond time and space; he is one with Infinity, but he still retains nama-rupa, out of his great compassion for all beings. He is secluded from others, in that the lusts of the world no more cling to him than water to a lotus leaf. He quenches desires in his fellow beings, practices charity, patience, tactfulness, energy, calmness, intelligence and the highest wisdom. While in this life he knows the Dhamma, but presents it in ways understood by the people, he knows he must be tactful and patient. Whatever men do to him he bears with equanimity, for he knows that it is through ignorance they misunderstand his motives. At the same time, he never slackens his energy to benefit all beings, nor does he withdraw his mind from wisdom, therefore misfortune can never turn him from the righteous path. In his eighth state of life, he becomes Achala. In the stage of Achala, or immovable, all strivings on the part of the Bodhisatta cease. He follows good spontaneously; whatever he will do he will succeed in. In his ninth state of life, he becomes Sadhumati. This is the stage or condition of one who has vanquished and penetrated all dhammas or systems, all quarters, and does not enter time. In his tenth state of life, he becomes Dhammamegha. The Bodhisatta attains the infinite divine eye of a Buddha (not seen and 61

 

understood by a commoner). The Bodhisatta acquires these ten powers which are necessary for him when he becomes a Buddha. The Bodhisatta must not only acquire these ten powers as he evolves from stage to stage but he must also practice to perfection the ten Paramitas. Specialisation in the Paramitas must go stage by stage. One Paramita in one state of life and not a little of one and a little of the other. It is only when he is doubly equipped that a Bodhisatta becomes qualified for becoming a Buddha. The Buddha is a culminating point in the life of a Bodhisatta. 62

 

PART V

THE BUDDHA AND HIS CONTEMPORARIES

1. Kapila—The Philosopher
2. Purana Kassappa (Akiriyavad)
3. Makhali Ghosal (Niyativad)
4. Ajit Kesakambali (Ucchedavada)
5. Pakudha Kacchyana or Sanjaya Belaputta (Annyonyavad)
6. Nigatha-Nathputta Philosophy

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1.KAPILA—THE PHILOSOPHER

Among the ancient philosophers of India, the most pre-eminent was Kapila. His philosophical approach was unique, and as philosopher he stood in a class by himself.

The tenets of his philosophy were:

Truth must be supported by proof.

There is no truth without proof.

For purposes of proving the truth Kapila allowed only two means of proof—

1. Perception
2. Inference
3. Perception is meant by mental apprehension of a present object.

 

2. Inference is threefold-
3. From cause to effect, as from the presence of clouds to rain.
4. From effect to cause, as from the swelling of the streams in the valleys to rain in the hills, and
5. When we infer from the fact that a man alters his place when he moves that the stars must also move, since they appear in different places.

2.PURANA KASSAPPA(AKIRIYAVAD)

His doctrine was known as Akiriyavad. There is no good or bad act neither their have any effect. When a person dies, all the elements of which he is made join in their originals. Nothing survives after death.

3.MAKHALI GHOSAL (NIYATIVAD)

His doctrine was a kind of fatalism or determinism. He taught that no one can do anything or undo anything. Things happen. No one can make them happen. No one can remove unhappiness, increase it or diminish it. One must undergo one’s share of the experiences of the world.

4.AJIT KESAKAMBALI (UCCHEDAVADA)

His doctrine was a kind of Annihilism. He taught that there is no such thing as the fruits or effects of deeds to be enjoyed or suffered by the soul. There is neither heaven nor hell. Man is made up of certain elements of unhappiness in 64

 

the world. The soul cannot escape it. Whatever sorrow or unhappiness there was in the world the soul cannot escape. This sorrow or unhappiness will come to an end automatically.

5.PAKUDHA KACCHYANA OR SANJAYA BELAPUTTA (ANNYONYAVAD)

He preached that there are seven elements which go to make up a being, namely, Pathvi, Apa, Tej, Vayu, Sukha, Dukha and the Soul. Each is independent of the other. one does not affect the other. They are self-existent and they are eternal. Nothing can destroy them. If anyone chops off the head of man, he does not kill him. All that happens is that the weapon has entered the seven elements. Sanjaya Belaputta had his own school of philosophy. It was known as Viksepavada, a kind of scepticism. He argued, “If anyone asked me, is there heaven, if I feel there was, I would say ‘yes’. But if I feel there was no heaven, I would say, ‘no’. If I am asked whether human beings are created, whether man has to suffer the fruits of his action whether good or bad, and whether the soul lives after death, I say nay to all these because I don’t think they exist.

6.NIGATHA-NATHPUTTA PHILOSOPHY

The head of this school who was alive at the time when Gotama was searching for light was Mahavir, who was also called Nigantha Nathaputta. Mahavir taught that the soul had to undergo rebirth because of the bad karmas done in the past life and in the present life. One must therefore get over the bad, he suggested, by tapaschariya. For preventing the doing of bad karamas in this life Mahavira prescribed the observance of chaturyama dharma, i.e., observance of four rules-

1. not to kill
2. not to steal
3. not to tell a lie and
4. not to have property and to observe celibacy

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PART VI

Comparison and Contrast

1. His Attitude Towards Philosophers
2. Distinguish Feature of his teaching

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1.His Attitude Towards Philosophers

The Buddha did not accept the teachings of the any philosophers. His rejection of their teaching was not without reasons. There were many dozens of schools of different philosophy. All were contradicting and incoherence and unsound. He said that, If the doctrines of Purana Kassappa or Pakudha Kacchyana were true then one can do any evil or any harm. One may even go to the length of killing another without involving any social responsibility or social consequences. If the doctrine of Makhali Ghosal is true then man becomes the slave of destiny. He cannot liberate himself. If the doctrine of Ajit Kesakambal is true then all that man has to do is to eat, drink and make merry. If the doctrine of Sanjaya Betaputta was true then man must float about and live without a positive philosophy of life. If the doctrine of Nigantha Nathaputta was true then man’s life must be subjected to Asceticism and Tapaschariya, a complete subjugation and uprooting of man’s instincts and desires. Thus, none of the paths of life suggested by the philosophers appealed to the Buddha. He thought they were the thoughts of men who had become hopeless, helpless and reckless.

2.DISTINGUISH FEATURE OF HIS TEACHING

1. Recognition of the mind as the centre of everything. Mind precedes things, dominates them, creates them. If mind is comprehended all things are comprehended. Mind is the leader of all its faculties. Mind is the chief of all its faculties. The very mind is made up of those faculties. The first thing to attend to is the culture of the mind.
2. Mind is the source of all the good and evil that arises within and befalls us from without. Whatsoever there is of evil, connected with evil, belonging to evil that issues from the mind. Whatsoever there is of good, connected with good, belonging to good all issues from mind. If one speaks or acts with a polluted mind then affliction follows him as the wheels of the cart follow the feet of the bullocks who pull the cart. The

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cleaning of the mind is, therefore, the essence of religion.

3. Avoidance of all sinful acts.

 

Real religion lies not in the books of religion but in the observance of the tenets of the religion. 68

 

BOOK II

CAMPAIGN OF CONVERSION

1. Part I : Buddha and His Hesitation
2. Part II : Conversion of Parivajjakas
3. Part III : Conversion of High and Holy
4. Part IV : Call from Home
5. Part V : Campaign for Conversion Resumed
6. Part VI : Conversion of the Low and Lowly
7. Part VII : Conversion of Women
8. Part VIII : Conversion of the Fallen and Criminals

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PART I

Buddha and His Visad Yoga

1. To Preach or No to Preach
2. Two Types of Conversion

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1.TO PREACH OR NOT TO PREACH.

After having attained enlightenment under bodhi tree, he thought to formulate his way to preach, an apprehension arose in the mind of the Buddha. He said to himself: “True, I have gained a new doctrine. But it is too difficult for the common man to accept it and follow it. It is too subtle even for the wise. It is hard for mankind to liberate itself from the entanglement of God and Soul. It is hard for mankind to give up its belief in rites and ceremonies. It is hard for mankind to give up its belief in Kamma. It is hard for mankind to give up its belief in the immortality of the Soul and accept my doctrine that the Soul as an independent entity does not exist and does not survive after death. Mankind is intent on its selfishness and takes delight and pleasure in it. It is hard for mankind to accept my doctrine of righteousness overriding selfishness.

The Buddha reflected in a few moments, and surveyed the world with Buddha’s Eyes, knowing that there was so much unhappiness in the world. The Buddha realised that it was wrong for him to sit as a sanyasi with folded arms and allow things to remain as they were. Asceticism he found to be useless. It was vain to attempt to escape from the world. There is no escape from the world even for an ascetic. What is necessary is to change the world and to make it better. He realised that be left the world because there was so much conflict resulting in misery and unhappiness and for which he knew no remedy. If he can banish misery and unhappiness from the world by the propagation of his doctrine, it was his duty to return to the world and serve it and not sit silent as the personification of inactive impassivity.

2.TWO WAYS OF CONVERSION

The Buddha formulated two ways of conversion and propagating his teaching.

Conversion to the Order of Bhikkus called Sangh.

Conversion of a householder as an Upasaka or lay follower of the Buddha’s Dhamma. 71

 

There is not difference between Bhikku and Upasaka except on four points. These are as follow-

An Upasaka remains a householder. A Bhikku becomes a homeless wanderer.

To become an Upasaka there is no ceremony. To become a Bhikku he must undergo a ceremony called Upasampada. Both the Upasakas and the Bhikkus must observe in their life certain rules.

Here again to the Bhikku they are vows the breach of which ends in punishment. To the Upasaka they are precepts. They must be observed to the best of his ability.

An Upasaka can have property. A Bhikku cannot have.

The Buddha converted those who came to him according to their wish either as Bhikku or as Upasaka. An Upasaka could become a Bhikku whenever he felt like it. And a Bhikku had to cease to be a Bhikku when he committed a breach of the major vows or whenever he wished to give up his membership of the Order. 72

 

PART II

CONVERSION OF PARIVAJJAKAS

1. Arrival at Sarnath
2. The Buddha’s First Sermon
3. Response of the Parivajjakas

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1. ARRIVAL AT SARNATH

Having decided to preach his doctrine the Buddha asked himself “To whom shall I first teach the doctrine? The thought of Alara Kalam whom the Buddha adored as the learned, wise, intelligent and of little impurity, “What if I first teach him the doctrine? He went into the town and asked about him. He was told that Alara Kalam was dead. Then thought he of preaching it to Uddaka Ramputta and asked about him. He was informed that Uddaka Ramputta too was dead. Then he thought of the five old companions of his who were with him at Niranjana when he was practising austerities and who had left him in anger on his abandonment of austerities. He thought, “They did much for me, attended me and looked after me, what if I first teach the doctrine to them?” He asked for their whereabouts. Having learnt that they were dwelling at Sarnath in the deer park of Isipatana, he left in search of them. The five, seeing him coming, decided among themselves not to welcome him. Said one of them, “This, friends, is the ascetic Gotama coming, who has abandoned austerities and has turned to life of abundance and luxury. He has committed a sin. We must not therefore greet him, nor rise in respect, nor take his bowl and robe. We will only set apart a seat for him. If he wishes, he may sit down.” And they all agreed. But when the Buddha approached, the five Parivajjakas were not able to abide by their decision, so greatly impressed were they by his personality that they all rose from their seats. One took his bowl, one took his robe, and one prepared a seat, and one brought water to wash his feet. It was really a great welcome to an unwelcome guest. Thus, those who intended to scoff; remained to pray.

2.THE BUDDHA’S FIRST SERMON

After exchange of greetings the five Parivajjakas asked the Buddha whether he still believed in asceticism. The Buddha replied in the negative. He said, “there were two extremes, a life of pleasure and a life of self-mortification. One says let us eat and drink, for tomorrow we die. The other says, kill all vasanas (desires) because they bring 74

 

rebirth. He rejected both as unbecoming to man. He was a believer in the Madhyama Marga (Majjhima Patipada), the middle path, which is neither the path of pleasure nor the path of self-mortification.” “Answer me this,” he said to the Parivajjakas, “So long as your self remains active and continues to lust after either worldly or heavenly pleasures, is not all mortification vain?” And they answered, “It is as thou sayest.” “How can ye be free from self by leading a wretched life of self-mortification if ye do not thereby succeed in quenching the fires of lust? And it is as thou sayest. Only when the self in ye has been conquered that ye are free from lust; ye will then not desire worldly pleasures, and the satisfaction of your natural wants will not defile ye. Let ye eat and drink according to the needs of your body. Sensuality of all kinds is enervating. The sensual man is a slave of his passion. All pleasure-seeking is degrading and vulgar. But I say unto you that to satisfy the needs of life is not an evil; to keep the body in good health is a duty, or otherwise you shall not be able to keep your mind strong and clear and have the lamp of wisdom burning. “Know ye, 0 Parivajjakas, that there are these two extremes which man ought not to follow—the habitual indulgence on the one hand, of those things whose attraction depends upon the passions, and especially of sensuality—a low and pagan way of seeking satisfaction, unworthy, unprofitable and the habitual practice thereof, and on the other hand, of asceticism or self-mortification, which is painful, unworthy and unprofitable. “There is a middle path which avoids both these extremes. Know ye, that, this is the path which I preach.”

The five Parivajjakas listened to him with attention. Not knowing what to say in reply to the Buddha’s middle path, they asked him what he was doing after they had left him. Then the Buddha told them how he left for Gaya, how he sat in contemplation under the peepal tree and how after four weeks of contemplation he obtained enlightenment as a result of which he was able to discover a new path of life. On hearing this, the Parivajjakas became extremely impatient to know what the path was and requested the 75

 

Buddha to expound it to them. The Buddha agreed. He began by saying that his path which is his Dhamma (religion) had nothing to do with God and Soul. His Dhamma had nothing to do with life after death. Nor has his Dhamma any concern with rituals and ceremonies. The centre of his Dhamma is-

The first postulate was the relation of a Man to a man in his life on earth.

Second postulate was that men are living in sorrow, in misery and poverty. The world is full of suffering and that how to remove this suffering from the world is the only purpose of Dhamma. Nothing else is Dhamma.

The recognition of the existence of suffering and to show the way to remove suffering is the foundation and basis of his Dhamma. This can be the only foundation and justification for Dhamma. A religion which fails to recognise this is no religion at all. He said, “Verily, Parivajjakas! whatsoever recluses or preachers of religion understand not, as it really is, that the misery in the world and the escape therefrom, is the main problem of Dhamma, such recluses in my opinion are not to be regarded as recluses or sages; nor have those worthies come to know fully of themselves what in this very life is the real meaning of Dhamma.” The Parivajjakas then asked him, “If the foundation of your Dhamma is the recognition of the existence of suffering and the removal of suffering, tell us how does your Dhamma remove suffering!” The Buddha then told them that according to his Dhamma if every person followed-

(1) the Path of Purity;

(2) the Path of Righteousness;

(3) the Path of Virtue,

It would bring about the end of all suffering. And he added that he had discovered such a Dhamma.

1.THE PATH OF PURITY

The Path of Purity teaches that a person who wishes to be good must recognise some principles as principles of life. According to my Path of Purity the principles of life recognised by it are: 76

 

 

1. Not to injure or kill
2. Not to steal or appropriate to oneself anything which belongs to another
3. Not to indulge in lust or sexual misconduct
4. Not to speak untruth
5. Not to indulge in intoxicating drinks.

 

The recognition of these principles, I say, is most essential for every man. For every man must have a standard by which to judge whatever he does. And these principles according to my teachings constitute the standard. There are everywhere people who are patit (fallen). But there are two classes of the patit: the patit who has a standard and a patit who has no standard. The patit who has no standard does not know that he has fallen. Consequently, he always remains fallen. On the other hand, a patit who has a standard, he tries to rise from his fallen state. Why? The answer is because he knows that he has fallen. This is the difference between having a standard and having no standard for regulating a man’s life. What matters is not so much the fall of the man but the absence of any standard. He further said, “You may ask, ye Parivajjakas! Why are these principles worthy of recognition as a standard of life? The answer to this question you will find for yourselves, if you ask-

1. Are these principles good for the individual?
2. Do they promote social good?

 

If your answers to these questions are in the affirmative then it follows that the principles of my Path of Purity are worthy of recognition as forming a true standard of life.”

2.Ashtangmarga (Eightfold Path or The Path of Righteousness)

The Buddha next addressed the Parivajjakas on the Ashtangamarga (Astangmaggo). He said that there are eight constituents in the Ashtangamarga. He began his discourse with the exposition of Samma Ditti (Right Views), the first and foremost element in the Ashtangmarga. 77

 

1.SAMMA DITTI (RIGHT VIEWS)

To realise the importance of Samma Ditti, the Buddha said to the Parivajjakas, “O, ye, Parivajjakas, you must realise that the world is a dungeon and man is a prisoner in the dungeon. This dungeon is full of darkness. So dark is it that scarce anything at all can rightly be seen by the prisoner. The prisoner cannot see that he is a prisoner. Indeed, man has not only become blind by living too long in the darkness, but he very much doubts if any such strange thing as light is said to be, can ever exist at all. Mind is the only instrument through which light can come to man. But the mind of these dungeon-dwellers is by no means a perfect instrument for the purpose. It lets through only a little light, just enough to show to those with sight that there is such a thing as darkness. “Thus, defective in its nature, such understanding as this is. But know, ye, Parivajjakas! the case of the prisoner is not as hopeless as it appears. For there is in man a thing called will. When the appropriate motives arise, the will can be awakened and set in motion. With the coming of just enough light to see in what directions to guide the motions of the will, man may so guide them that they shall lead to liberty. Thus, though man is bound, yet he may be free; he may at any moment begin to take the first steps that will ultimately bring him to freedom. This is because it is possible to train the mind in whatever directions one chooses. It is mind that makes us to be prisoners in the house of life, and it is mind that keeps us so. But what mind has done, that mind can undo. If it has brought man to thraldom, it can also, when rightly directed, bring him to liberty. This is what Samma Ditti can do.” “What is the end of Samma Ditti?, “asked the Parivajjakas. The Buddha replied, “The end of Samma Ditti is the destruction of Avijja (ignorance). It is opposed to Miccha Ditti. And Avijja means the failure to understand the noble truths, of the existence of suffering and the removal of suffering. Samma Ditti requires giving up of belief in the efficacy of rites and ceremonies, to have disbelief in the sanctity of the wholly scriptures. Samma Ditti requires the abandonment of superstition and supernaturalism. Samma Ditti requires the 78

 

abandonment of all doctrines which are mere speculations without any basis in fact or experience. Samma Ditti requires free mind and free thought.

2.SAMMA SANKAPPO

Every man has aims, aspirations and ambitions. Samma Sankappo teaches that such aims, aspirations and ambitions shall be noble and praiseworthy and not ignoble and unworthy.

3.SAMMA VACCA (RIGHT SPEECH)

It teaches:

(1) that one should speak only that which is true;

(2) that one should not speak what is false;

(3) that one should not speak evil of others;

(4) that one should refrain from slander;

(5) that one should not use angry and abusive language towards any fellow man;

(6) that one should speak kindly and courteously to all;

(7) that one should not indulge in pointless, foolish talk, but let his speech be sensible and to the purpose.

The observance of Right Speech, as I have explained, is not to be the result of fear or favour. It is not to have the slightest reference to what any superior being may think of his action or to any loss which Right Speech may involve. The norm for Right Speech is not the order of the superior or the personal benefit to the individual.

4.SAMMA KAMANTO

It teaches right behaviour. It teaches that every action should be founded on respect for the feelings and rights of others.

What is the norm for Samma Kamanto? The norm is that course of conduct which is most in harmony with the fundamental laws of existence. When his actions are in harmony with these laws, they may be taken to be in accord with Samma Kamanto. 79

 

5.SAMMA AJIVO

Every individual has to earn his livelihood. But there are ways and ways of earning one’s livelihood. Some are bad; some are good. Bad ways are those which cause injury or injustice to others. Good ways are those by which the individual earns his livelihood without causing injury or injustice to others. This is Samma Ajivo.

6.SAMMA VYAYAMO (RIGHT ENDEAVOUR)

Samma Vyayamo is primary endeavour to remove Avijja. To reach the door that leads out of this painful prison house, to swing it open. Right endeavour has four purposes.

1. To prevent states of mind which are in conflict with the Ashtangamarga.
2. To suppress such states of mind which may already have arisen.
3. To bring into existence states of mind which will help a man to fulfil the requirements of the Ashtangamarga.
4. Fourth is to promote the further growth and increase of such states of mind as already may have arisen.

 

7.SAMMA SATTI

it calls for mindfulness and thoughtfulness. It means constant wakefulness of the mind. Watch and ward by the mind over the evil passions is another name for Samma Satti.

There are, ye Parivajjakas, five fetters or hindrances which come in the way of a person trying to achieve Samma Ditti, Samma Sankappo, Samma Vacca, Samma Kamanto, Samma Ajeevo, Samma Vyayamo and Samma Satti. These five hindrances are:

1. Covetousness,
2. Ill-will,
3. Sloth (bodily laziness)
4. Torpor (Laziness in mind)
5. Doubt and indecision.

 

It is, therefore, necessary to overcome these hindrances which are really fetters and the means to 80

 

overcome them is through Samadhi. But know ye Parivajjakas, Samma Samadhi is not the same as Samadhi. It is quite different. Samadhi is mere concentration. No doubt it leads to Dhyanic states which are self-induced, holding the five hindrances in suspense. But these Dhyana states are temporary. Consequently, the suspension of the hindrances is also temporary. What is necessary is a permanent turn to the mind. Such a permanent turn can be achieved only by Samma Samadhi.

8.SAMMA SAMADHI

Mere Samadhi is negative inasmuch as it leads to temporary suspension of the hindrances. In it there is no training to the mind. Samma Samadhi is positive. It trains the mind to concentrate and to think of some Kusala Kamma (Good Deeds and Thoughts) during concentration and thereby eliminate the tendency of the mind to be drawn towards Akusala Kamma (Bad Deeds and Bad Thoughts) arising from the hindrances. Samma Samadhi gives a habit to the mind to think of good and always to think of good. Samma Samadhi gives the mind the necessary motive power to do good.”

3.THE PATH OF VIRTUE

The Buddha then explained to the Parivajjakas the Path of Virtue. He told them that the path of virtue meant the observance of the virtues called:

1. Sila
2. Dana
3. Uppekha
4. Nekkhama
5. Viriya
6. Khanti
7. Succa
8. Adhithana
9. Karuna
10. Mitta

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The Parivajjakas asked the Buddha to tell them what these virtues meant. The Buddha then proceeded to satisfy their desire.

1.Sila: is moral temperament, the disposition not to do evil and the disposition to do good; to be ashamed of doing wrong. To avoid to do evil for fear of punishment is Sila. Sila means fear of doing wrong.

2.Dana: means the giving of one’s possessions, blood and limbs and even one’s life, for the good of others without expecting anything in return.

3.Upekka: is detachment as distinguished from indifference. It is a state of mind where there is neither like nor dislike. Remaining unmoved by the result and yet engaged in the pursuit of it. Doing good deeds without any personal gain.

4.Nekkhama: is renunciation of the pleasures of the world. Selfless work

5.Viriya: is right endeavour. It is doing with all yours might whatever you have undertaken to do with never a thought of turning back, whatever you have undertaken to do.

6.Khanti: is forbearance. Not to meet hatred by hatred is the essence of it. For hatred is not appeased by hatred. It is appeased only by forbearance.

7.Succa: is truth. A person must never tell a lie. His speech must be truth and nothing but truth.

8.Adhithana: is resolute determination to reach the goal.

9.Karuna: is loving kindness to human beings.

10.Mitta: is extending love and kindness of fellow feeling to all beings, not only to one who is a friend but also to one who is a foe: not only to man but to all living beings.

These virtues one must practice to his utmost capacity. That is why they are called Paramitas (States of Perfection).

Having explained His Dhamma and what it involved, the Buddha then asked the Parivajjakas, “Is not personal purity the foundation of good in the world?” And they answered, “It is as thou sayest.” And he continued, “Is not personal purity undermined by covetousness, passion, ignorance, the 82

 

destruction of life, theft, adultery and lying? Is it not necessary for personal purity to build up sufficient strength of character so that these evils should be kept under control? How can a man be the instrument of good if he has no personal purity in him? “And they replied, “It is as thou sayest. Again, why do men not mind enslaving or dominating others? Why do men not mind making the lives of others unhappy? Is it not because men are not righteous in their conduct towards one another?” And they answered in the affirmative. “Will not the practice of the Ashtanga Marga, the path of right views, right aims, right speech, right livelihood, right means, right mindfulness, right perseverance, and right contemplation, in short, the Path of Righteousness, if followed by everyone, remove all injustice and inhumanity that man does to man?” And they said, “Yes.” Turning to the path of virtue, he asked, “Is not Dana necessary to remove the suffering of the needy and the poor and to promote general good? Is not Karuna necessary to be drawn to the relief of poverty and suffering wherever it exists? Is not Nekkamma necessary to selfless work? Is not Uppekka necessary for sustained endeavour even though there is no personal gain? Is not love for man necessary?” And they said, “Yes.” Buddha continued, “I go further and say, “Love is not enough; what is required is Maitri (Mitta).” It is wider than love. It means fellowship not merely with human beings but with all living beings. It is not confined to human beings. Is not such Maitri necessary? What else can give to all living beings the same happiness which one seeks for one’s own self, to keep the mind impartial, open to all, with affection for every one and hatred for none?” They all said “Yes.” Buddha said, “The practice of these virtues must, however, be accompanied by Pajna, i.e., intelligence. Is not Pajna necessary?” The Parivajjakas gave no answer. To force them to answer his question the Buddha went on to say that the qualities of a good man are: “do no evil, think nothing that is evil, get his livelihood in no evil way and say nothing. that is evil or is likely to hurt anyone.” And they said, “Yes, so it is.” But is doing good deeds blindly to be welcomed?” asked the Buddha “I say, ‘no.’ This is not 83

 

enough,” said the Buddha to the Parivajjakas. “If it was enough,” said the Buddha to the Parivajjakas, “Then a tiny babe could be proclaimed to be always doing good. For as yet, the babe does not know what a body means, much less will it do evil with its body beyond kicking about: it does not know what speech is, much less will it say anything evil beyond crying; it does not know what thought is, beyond crying with delight; it does not know what livelihood is, much less will it get its living in an evil way, beyond sucking its mother. “The Path of Virtue must, therefore, be subject to test of Pajna which is another name for understanding and intelligence. There is also another reason why Pajna-paramita is so important and so necessary. There must be Dana. But without Pajna, Dana may have a demoralizing effect. There must be Karuna. But without Pajna, Karuna may end in supporting evil. Every act of Paramita must be tested by Pajna Paramita which is another name for wisdom. “I premise that there must be knowledge and consciousness of what wrong conduct is, how it arises. Similarly, there must also be knowledge and consciousness of what is right conduct and wrong conduct. Without such knowledge there cannot be real goodness though the act may be good. That is why I say Pajna is a necessary virtue.” The Buddha then concluded his sermon by addressing the following admonition to the Parivajjakas, “You are likely to call my Dhamma pessimistic because it calls the attention of mankind to the existence of suffering. I tell you such a view of my Dhamma would be wrong. No doubt my Dhamma recognises the existence of suffering but forget not that it also lays equal stress on the removal of suffering. My Dhamma has in it both hope and purpose. Its purpose is to remove Avijja, by which I mean ignorance of the existence of suffering. There is hope in it because it shows the way to put an end to human suffering. Do you agree with this or not?” And, the Parivajjakas said, “Yes, we do.”

3.THE RESPONSE OF THE PARIVAJJAKAS

The five Parivajjakas at once realised that this was really a new Dhamma. They were so struck by this new 84

 

approach to the problems of life that they were unanimous in saying:

Never in the history of the world has any founder of religion taught that the recognition of human suffering was the real basis of religion.

Never in the history of the world has any founder of religion taught that the removal of this misery is the real purpose of it!

Never in the history of the world had a scheme of salvation been put forth, so simple in its nature, so free from supernatural and superhuman agency, so independent of, even so antagonistic to, the belief in a soul, to the belief in God and to the belief in life after death!

Never in the history of the world had a scheme of religion been put forth which had nothing to do with revelation and whose commands are born of the examination of the social needs of man and which are not the orders of a God!

Never in the history of the world has salvation been conceived as the blessing of happiness to be attained by man in this life and on this earth by righteousness born out of his own efforts!

These were the sentiments which the Parivajjakas uttered after they had heard the Buddha’s Sermon on his new Dhamma. They felt that in him they had found a reformer, full of the most earnest moral purpose and trained in all the intellectual culture of his time, who had the originality and the courage to put forth deliberately and with a knowledge of opposing views, the doctrine of a salvation to be found here, in this life, in inward change of heart to be brought about by the practice of self-culture and self-control. Their reverence for him became so unbounded that they at once surrendered to him and requested him to accept them as his disciples. The Buddha admitted them into his order by uttering, “Ehi Bhikkave (come in Bhikkus)”. They were the first five one who became the disciple of the Buddha. They were called Panchavaggiya Bhikkus. 85

 

PART III

CONVERSION OF THE HIGH AND THE HOLY

1. Conversion of Yasa
2. Conversion of the Kassapas
3. Conversion of Sariputta and Moggallana
4. Conversion of Bimbisara
5. Conversion of Anathapindika
6. Conversion of Pasenadi
7. Conversion of Jivaka
8. Conversion of Ratthapala

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1.CONVERSION OF YASA

There lived in the town of Benares a nobleman’s son called Yasa. He was young in years and very attractive in appearance. He was beloved of his parents. He lived in abounding wealth. He had a big retinue and a large harem and passed his time in nothing but dancing, drinking and carnal pleasures. As time passed, a feeling of disgust came over him. How could he escape from this orgy? Was there any better way of life than the way he was leading? Not knowing what to do, he decided to leave his father’s house. One night, he left his father’s house and was wandering about; He happened to wend his way towards Isipathana. Feeling tired he sat down and as he was seated, he said to himself in loud tones, “Where am I, what is the way? Alas! What distress; alas! What danger!” This happened on the night of the same day on which the Blessed One preached his first sermon to the Panchavaggiya Bhikkus at Isipathana. Just when Yasa was approaching Isipathana, the Blessed One who was staying at Isipathana, having arisen at dawn, was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth coming from after giving utterance to his feelings. The Blessed One having heard his cry of distress, said, “There is no distress, there is no danger. Come, I will show you the way”. Yasa, when he heard it, became glad and joyful. He put off his gilt slippers, and went and sat down near the Blessed One and respectfully saluted him. Then blessed lord, the Tathagata preached his gospel of his dhamma. Yasa hearing the Buddha’s words, requested the Blessed One to take him as his disciple. Then he bade him come and asked him to be a Bhikku to which Yasa agreed. The parents of Yasa were in great distress on finding that their son had disappeared. The father started in search. Yasa’s father passed by the same spot where the Lord and Yasa in the Bhikku’s garb were seated, and in passing, he asked the Blessed One, “Pray, have you seen Yasa, my son?” The Lord replied, “Come in, Sir. You will find your son.” He went in and sat near his son but he knew him not. The Lord explained to him how Yasa met him and how on hearing him he became a Bhikku. The father then 87

 

recognised his son and was happy his son had chosen the right path. “My son, Yasa,” said the father, “Your mother is absorbed in lamentations and grief. Return home and restore your mother to life.” Then Yasa looked at the Blessed One, and the Blessed One said to Yasa’s father, “Is that your wish that Yasa should return to the world and enjoy the pleasures of a worldly life as he did before?” And Yasha’s father replied, “If Yasa, my son, finds it a gain to stay with you, let him stay.” Yasa preferred to remain a Bhikku. Before departing Yasa’s father said, “May the Blessed One, 0 Lord, consent to take his meal at my home with the members of my family.”

The Blessed One, having donned his robes, took his alms bowl and went with Yasa to the house of his father. When they arrived there, they met the mother and also the former wife of Yasa. After the meal, the Blessed One preached to the members of the family his doctrine. They became very happy and promised to take refuge in it. Now, there were four friends of Yasa belonging to the wealthy family of Benares. Their names were Vimala, Subahu, Punyajit and Gavampati. When Yasa’s friends learned that Yasa had taken refuge in the Buddha and his Dhamma, they felt that what is good for Yasa must be good for them. So, they went to Yasa and asked him to approach the Buddha on their behalf to receive them as his disciples. Yasha agreed and he went to the Buddha, saying, “May the Blessed One preach the Dhamma to these four friends of mine.” The Lord agreed and Yasa’s friends took refuge in the Dhamma.

2.CONVERSION OF THE KASSAPAS

There lived in Benaras a family known as the Kassyapa family. There were three sons in the family. They were very highly educated and carried on a rigorous religious life. After some time, the eldest son thought of taking up Sannyasa. Accordingly, he left his home, took Sannyasa and went in the direction of Uruvella where he established his Aram. His two younger brothers followed him and they too became Sannyasis. They were all worshippers of fire. They were 88

 

called Jatilas because they kept long hair. The three brothers were known as Uruvella Kassyapa, Nadi Kassyapa(lived near Niranjana river) and Gaya Kassyapa (lived near at the village Gaya). Of these the Uruvella Kassyapa had a following of five hundred Jatilas. Nadi Kassyapa had three hundred Jatilas as his disciples and Gaya Kassyapa had two hundred Jatilas. Of these the chief was Uruvella Kassyapa. The fame of Uruvella Kassyapa had spread far and wide. He was known to have obtained Salvation while alive. People from far-away places came to his Aram which was located on the banks of the river Falgu. The Blessed Lord having come to know of the name and fame of Uruvella Kassyapa, thought of preaching his gospel to him and if possible, to convert him to his Dhamma. Having come to know of his whereabouts the Blessed Lord went to Uruvella. The Blessed One met him and wanting to have an opportunity to instruct him and convert him, said, “If it is not disagreeable to you, Kassyapa, let me dwell one night in your Aram.” “I am not agreeable to this,” said Kassyapa. “There is a savage Naga king of tribes called Muchalinda who rules over this place. He is possessed of dreadful powers. He is the deadly enemy of all ascetics performing fire worship. He pays nocturnal visits to their Arams and does them great harm. I fear he may do you the same harm as he does to me.” Kassyapa did not know that the Nagas king had become the friends and followers of the Blessed One. Naga King hated the fire worshipers because fire caused by Jatilas in jungle many living beings used to die in fire. Since he was tribes king, he used to take care of jungle and preserve the lives of living being living in jungle. The Blessed One knew it. So, the Blessed One pressed for his request, saying, “He is not likely to do any harm to me. Pray, Kassyapa, allow me a place in your fire room, for one night.” Kassyapa continued to raise many difficulties and the Blessed One continued to press his request. Then Kassyapa said, “My mind desires no controversy, only I have my fears and apprehensions, but follow your own good pleasure.” The Blessed Lord forthwith stepped into the fire grove and took his seat. The Naga king Muchalinda came 89

 

into the place at his usual time. But instead of finding Kassyapa, he found the Blessed One seated in his place. Muchalinda, seeing the Lord seated, his face glowing with peace and serenity, felt as though he was in the presence of a great divinity, and bending his head, began to worship. That night Kassyapa’s sleep was very much disturbed by the thought of what might have happened to his guest. So, he got up with great misgivings fearing that his guest might have been burnt up. Then Kassyapa and his followers at morning light came one and all to have a look. Far from the Lord injured by Muchalinda, they found Muchalinda worshipping the Lord. Beholding the scene, Kassyapa felt that he was witnessing a great miracle. Struck by this miracle Kassyapa requested the Blessed Lord to stay near him and make an Aram and promised to look after him. The Blessed Lord agreed to stay on. The two, however, had different motives. Kassyapa’s motive was to obtain protection against Muchalinda the Naga king. The Blessed Lord thought that one day Kassyapa will give him opportunity to propound his gospel. But Kassyapa showed no such inclination. He thought that the Blessed Lord was only a miracle maker and nothing more. One day the Blessed Lord thought of himself taking the initiative and asked Kassyapa, “Are you an Arhant? “If you are not an Arhant, what good is this fire worship going to do to you?” Kassyapa said, “I do not know what is to be an Arhant? Will you explain it to me? The Lord then told Kassyapa, “An Arhant is one who has conquered all the passions which disturb a man from pursuing the eight-fold Path. Fire worshipers cannot cleanse a man of his sins.” Kassyapa was a proud person. But he did feel the force of the Blessed Lord’s argument. Making his mind pliant and yielding, until at length prepared to be a vehicle of the true law, he confessed that his poor wisdom could not compare with the wisdom of the world-honoured One. And so, convinced at last, humbly submitting, Uruvella Kassyapa accepted the doctrine of the Lord and became his follower. Following their master, the followers of Kassyapa, virtuously submissive, in turn received the teaching of the law. Kassyapa and all his 90

 

followers were thus entirely converted. Uruvella Kassyapa, then, lifting his goods and all his sacrificial vessels, threw them together into the river, which floated down upon the surface of the current.

Nadi Kassapa and Gaya Kassapa, who dwelt down the stream, seeing these articles of clothing (and the rest) floating along the stream disorderly, said, “These are the belongings of our brother; why has he thrown them away? Some great change has happened,” and were deeply pained and restless. The two brothers with total five hundred followers, went up the stream to seek their brother. On seeing him and all his followers now dressed as hermits, strange thoughts engaged their minds and they inquired into the reasons. Uruvella Kassyapa told them the story of his conversion to the Buddha’s Dhamma. Our brother having submitted thus, we too should also follow him,” they said. They conveyed their wishes to their eldest brother. Then the two brothers, with all their band of followers, were brought to hear the Lord’s discourse on the comparison of a fire worship and sacrifice with his own gospel. In his discourse to the two brothers the Blessed Lord said, “The dark smoke of ignorance arises, whilst confused thoughts, like wood drilled into wood, create the fire. Lust, anger, delusion, these are as fire produced, and these enflame and burn all other things which cause grief and sorrow in the world. If once this way is found and lust, anger and delusion consumed, then with it is born sight, knowledge and pure conduct. So, when the heart of a man has once conceived distaste for sin, this distaste removes covetous desire, covetous desire extinguished, there is recluse.” The great Jatilas listening to him, lost their all regard for fire worship and wished to be the disciples of the Buddha.

The conversion of the Kassyapas was a great triumph for the Blessed Lord. For they had a very strong hold on the imagination of the people.

3.CONVERSION OF SARIPUTTA AND MOGGALLANA

While the Blessed Lord was in Rajagaha, there resided a well-known person by name Sanjaya with a great retinue 91

 

of Parivajjakas numbering about two hundred and fifty as his disciples. Among his disciples were Sariputta and Moggallana—two young intelligent youths. Sariputta and Moggallana were not satisfied with the teachings of Sanjaya and were in search of something better.

One day, the venerable Assaji, one of the Panchvaggiya Bhikkus (the First Five Bhikkhus), in the forenoon, having put on his under-robes, and having taken his alms bowl and outer robe, entered the city of Rajagaha for alms. Sariputta was observing the dignified deportment of Assaji and was struck by it. On seeing the venerable Assaji, Sariputta thought, “Indeed this person is one of those monks who are the worthy ones in the world. What if, I were to approach this monk and to ask him, “In whose name, friend, have you retired from the world? Who is your teacher? Whose Dhamma do you profess?” But, Sariputta thought, “This is not the time to ask this monk. He has entered the inner yard of a house for alms. What if I were to follow this monk step by step, according to the course recognised by those who want something?” And the venerable Assaji, having finished his alms pilgrimage through Rajagaha, went back with the food he had received. Then, Sariputta went to the place where the venerable Assaji was; having approached him, he exchanged greetings and with complaisant words. He stood at his side. Standing at his side the wandering ascetic Sariputta said to the venerable Assaji, “Your countenance, o friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose Dhamma do you profess?” Assaji replied, “There is, friend, the great recluse of the Sakya’s clan; in this Blessed One’s name, have I retired from the world; this Blessed One is my teacher, and it is the Dhamma of this Blessed One that I follow.” “What, venerable Sir, is the doctrine which your teacher holds? And what does he preach to you?” “I am only a young disciple, friend; I have but recently received ordination; and I have newly adopted this Dhamma and discipline. I cannot explain to you the Dhamma in detail; but I will tell you in short what it means.” 92

 

Then Sariputta, the wandering ascetic, said to the venerable Assaji, “So be it, friend, tell me as much or as little as you like, but tell me the meaning, I want just meaning. Why make so much of the letter?” Then the venerable Assaji explained to Sariputta the substance of the teachings of the Buddha and Sariputta was completely satisfied. Sariputta and Moggallana, though not brothers, were bound together as though they were brothers. They had given their word to each other. He who first attains the truth shall tell the same to the other one. That was their mutual engagement. Accordingly, Sariputta went to the place where Moggallana was. Seeing him, he said to Sariputta, “Your countenance, friend, is serene. Your complexion is pure and bright. Have you then really reached the truth?” “Yes, friend, I have come to know the truth.” “And how, friend, have you done so? “Then Sariputta told him what happened between him and Assaji. Then Moggallana said to Sariputta, “Let us go, friend, and join the Blessed One; that he, the Blessed One, may be our teacher.” Sariputta replied, “It is on our account, friend, that these two hundred and fifty wandering Parivajjakas live here, and it is we whom they regard. Let us first tell them before taking leave of them; they will do what they think fit.” Then Sariputta and Moggallana went to the place where they were; having approached them they said to them, “Friends, we are going to join the Blessed One; he, the Blessed One, is our teacher.” They replied, “It is on your account, sirs, that we live here, and it is you whom we regard; if you, sirs, will lead the holy life under the great Samana Gotama, we all will do the same.” Then Sariputta and Moggallana went to the place where Sanjaya was; having approached him, they said, “Friend, we go to join the Blessed One; he, the Blessed One, is our teacher.” Sanjaya replied, “Nay, friends, do not go. We will all three look-after this company.” And a second and third time Sariputta and Moggallana said this and Sanjaya answered as before. Then Sariputta and Moggallana took with them two hundreds wandering ascetics and went to the Veluvana in Rajagaha where the Blessed One was staying. Only fifty disciples were left with Sanjaya. The Blessed One, saw 93

 

them—Sariputta and Moggallana, coming from afar: on seeing them he thus addressed the monks: “There, monks, arrive two companions,” pointing towards Sariputta and Moggallana, “these will be my chief pair of disciples, and auspicious pair.” When they had arrived at the bamboo grove, they went to the place where the Blessed One was. Having approached him, they prostrated themselves, with their heads at the feet of the Blessed One, and said to the Blessed One, “Lord, let us receive ordination from the Blessed One.” The Blessed One then uttered the usual formula indicating admission, “Ehi Bhikkhave (Come Monks)”, and Sariputta and Moggallana and the two hundred Jatilas became the disciples of the Buddha.”

4.CONVERSION OF BIMBISARA

Rajagahawas the capital of Seniya Bimbisara; King of Magadha. Having heard of the conversions of this large number of Jatilas, everyone in the city had begun to talk about the Blessed One. Thus, the King Bimbisara came to know of his arrival in the city. “To have converted the most orthodox and the most obstinate Jatilas was no mean task. Truly so,” said King Bimbisara to himself, “He must be the Blessed, holy, absolute Buddha, proficient in knowledge and conduct, the way-farer, who understands the world, the highest one, who guides men, the teacher of gods or devas(monks) and men. He must be teaching the truth, which he understood himself. He must be preaching that Dhamma which is lovely in the beginning, lovely in the middle, lovely at the end, in the spirit and in the letter. He must be proclaiming the consummate perfect, pure and holy life. It is good to obtain the sight of a man like him.” So King Bimbisara, surrounded by around twelve hundreds of Magadha scholars in philosophies and householders, went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve hundreds of Magadha scholars and householders, some also respectfully saluted the Blessed One and sat down near him. Some exchanged greetings with the Blessed One, and 94

 

having done so, they sat down near him with complaisant words; some bent their clasped hands towards the Blessed One and sat down near him; some made known their name and family name before the Blessed One and sat down near him; some sat down near him silently. Now, those twelve hundreds of Magadha scholars and householders saw, Uruvella Kassyapa among the monks who came with the Blessed Lord. They thought, “How now is this? Does the great Samana follow the holy life under Uruvella Kassyapa, or does Uruvella Kassyapa follow the holy life under the great Samana?” And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve hundreds of Magadha scholars in philosophies and householders, addressed the venerable Uruvella Kassyapa, “What has thou seen, 0 dweller of Uruvella, that thou who art called the great one has forsaken the fire worship? How is it thou has forsaken the fire worship and sacrifices?” Kassyapa replied, “It is sights and sounds, and also tastes, and omen of sense desire that the sacrifices promise; because I understood that these things are impure that I took no more delight in sacrifices and offerings.” “But if you don’t mind, tell us what made you think so?” Then the venerable Uruvella Kassyapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One, “My teacher is the Blessed One, I. am his pupil.” Then those twelve hundreds of Magadha scholars in philosophies and householders understood, “Uruvella Kassyapa follows the holy life under the great Samana.” And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve hundreds of Magadha scholars and householders, preached to them his Dhamma. Just as a clean cloth free from black specks properly takes the dye, thus of eleven hundreds of those Magadha scholars and householders with Bimbisara at their head, while sitting there, obtained the pure and spotless dye of the Dhamma. One hundred announced their having become lay followers. Then the Magadha king, Seniya Bimbisara, having 95

 

witnessed the scene, having understood the Dhamma, having penetrated the Dhamma, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, said to the Blessed One, “In former days. Lord, when I was a prince, I entertained five aspirations; these are now fulfilled. In former days, o Lord, to me when I was a prince, came this thought-

O that I might be inaugurated king! That was my first aspiration, Lord; that is now fulfilled.

might then a holy one, a fully Enlightened One, come over into my kingdom! ‘This was my second aspiration, Lord; that is now fulfilled.

might I minister to that Blessed One! ‘That was my third aspiration Lord; that is now fulfilled.

might he, the Blessed One, preach the Dhamma to me! This was my fourth aspiration, Lord; and that is now fulfilled. And

might I understand the Dhamma of that Blessed One! ‘This was my fifth aspiration, Lord; this is now fulfilled.

These were my five aspirations, Lord, which I entertained in former days when I was a prince. Wonderful, Lord! Wonderful, just as if one should set up what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see things, thus has the Blessed One preached the Dhamma in many ways. I take refuge Lord, in that Blessed One, and in the Dhamma, and in the fraternity of Bhikkus (monks). May the Blessed One receive me from this day forth, while my life lasts, as a lay disciple who has taken refuge in him.”

5.CONVERSION OF ANATHAPINDIKA

Sudatta was a resident of Savatthi, the capital of the kingdom of Kosala. It was ruled by King Pasenjit. Sudatta was treasurer of the king. From his bounties to the poor, Sudatta was known as Anathapindika. When the Lord was at Rajagaha, Anathapindika happened to visit the place on some private business of his own. He was stopping with his 96

 

brother-in-law who was the guild master of traders of Rajagaha. When he arrived, he found the guild master preparing a meal for the Lord and his monks on so great a scale that he thought that a wedding was in progress or that the king had been invited. On learning the truth, he became very eager to visit the Lord. At night he tried to sleep but the sleep was out of his eyes. He and his brother-in-law kept on talking for late night. He could not resist himself and he set out in the very night to meet the Blessed One. It was very early dawn and lord was taking walking meditation. And the Blessed One saw him, at once the sterling quality of Anathapindika’s heart and greeted him with words of comfort. After taking his seat Anathapindika expressed a desire to hear a discourse on some religious subject. The Blessed Lord responding to his wishes raised the questions, “Who is it that shapes our lives? Is it Isavara, a personal creator? If Isavara be the maker, all living things should have silently to submit to their maker’s power. They would be like vessels formed by the potter’s hand. If the world had been made by Isavara there should be no such thing as sorrow, or calamity, or sin; for both pure and impure deeds must come from him. If not, there would be another cause beside him, and he would not be the self-existent one. Thus, you see, the thought of Isavara is overthrown. Again, it is said that the Absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; how can the Absolute be the cause of all things alike? If it pervades them, then certainly it does not make them. Again, it is said that self is the maker. But if self is the maker, why did he not make things pleasing? The cases of sorrow and joy are real and objective. How can they have been made by self? Again, if you adopt the argument, there is no maker, or fate in such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end? Therefore, we argue that all things that exist are not without cause. However, neither Isavara, nor the Absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil. The whole world is under the law of causation, and the causes that act are 97

 

not un-mental, for the gold of which the cup is made is gold throughout. Let us, then, surrender the heresies of worshipping Ishavara and praying to him; let us not lose ourselves in vain speculations of profitless subtleties; let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions.” Anathapindika said, “I see the truth of what the Blessed One has said and I wish to open my whole mind. Having listened to my words let the Lord advise me what I should do. My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet do I enjoy my work, and I apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises. Now, I have heard your disciples praise the bliss of the hermit and denounce the unrest of the world. “The Blessed One, they say, “has given up his kingdom and his inheritance, and has found the path of righteousness, thus setting an example to all the world how to attain Nirvana. My heart yearns to do what is right and to be a blessing unto my fellow-beings. Let me then ask you, must I give up my wealth, my home, and my business enterprises, and, like you, go into homelessness in order to attain the bliss of a religious life?” And the Blessed Lord replied, “The bliss of a religious life is attainable by everyone who walks in the noble eight-fold path. He that cleaves to wealth, had better cast it away than allow his heart to be poisoned by it; but he who does not cleave to wealth, and possessing riches, uses them rightly, will be a blessing unto his fellow-beings. I say unto thee, remain in thy station of life and apply thyself with diligence to thy enterprises. It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power. The Bhikku who retires from the world in order to lead a life of leisure will have no gain. For a life of indolence is an abomination, and lack of energy is to be despised. The Dhamma of the Tathagata does not require a man to go into homelessness or to resign the world unless he feels called upon to do so; what the Dhamma of the Tathagata requires is for every man to free himself from the illusion of self, to cleanse his heart, to give up his thirst 98

 

for pleasure, and lead a life of righteousness. And whatever men do, whether they remain in the world as artisans, merchants, and officers of the king, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task. Let them be diligent and energetic, and, if they are like the lotus, which, though it grows in the water, yet remains untouched by the water, if they struggle in life without cherishing envy or hatred, if they live in the world a life not of self but a life of truth, then surely joy, peace, and bliss will dwell in their minds.” Anathapindika perceived that this was the most excellent system of truth, simple and of wisdom-born. Thus, firmly settled in the true doctrine, he slowly bent in worship at the feet of the Blessed One and with closed hands made his request pay his visit to Savathhi and preach the dhamma. To his request the lord approved silently.

6.CONVERSION OF PASENADI

Then King Pasenadi, hearing that the Lord had come, went in his royal equipage to the Jetavana Vihara. Saluting him with clasped hands, he said, “Blessed is my unworthy and obscure kingdom that it has met with so great a fortune. For how can calamities and dangers will go away in the presence of Lord of the World, the Dharma Raja, the King of Truth. Now that I have seen your sacred features, let me partake of the refreshing waters of your teachings. Worldly profit is fleeting and perishable, but religious profit is eternal and inexhaustible. A worldly man, though a king, is full of trouble, but even a common man who is holy has peace of mind.” Knowing the tendency of the king’s heart, weighed down by avarice and love of pleasure, the Blessed One seized the opportunity and said, “Even those who, have been born in low degree, when they see a virtuous man, feel reverence for him, how much more must an independent king, who by his previous conditions of life has acquired much merit, feel? And now as I briefly expound the law, let the Maharaja listen and weigh my words, and hold fast to what I say. Our good or evil deeds follow us continually like shadows. That which is most needed is a loving heart! 99

 

Regard your people as we do an only son. Do not oppress them, do not destroy them; keep in due check every member of your body, forsake unrighteous doctrines and walk in the straight path; do not exalt yourself by trampling down others. Give comfort and befriend the sufferer. Neither ponder much on kingly dignity, nor listen to the smooth words of flatterers. There is no profit in vexing oneself by austerities, but meditate on Dhamma and weigh the righteous law. We are enclosed on all sides by the rocks of sorrow and ill and only by considering the true law can we escape from this sorrow-filled mountain. What profit, then, in practising inequity? “All who are wise spurn the pleasures of the body. They loathe lust and seek to promote their spiritual existence. When a tree is burning with fierce flames, how can the birds congregate therein? Truth cannot dwell where passion lives. Without a knowledge of this, the learned man, though he may be praised as a sage, is ignorant. On him who has this knowledge true wisdom dawns. To acquire this wisdom is the one aim needed. To neglect it implies the failure of life. The teachings of all schools should centre here, for without it there is no reason. This truth is not for the hermit alone; it concerns every human being, priest and layman alike. There is no distinction between the monk who has taken the vows, and the man of the world living with his family. There are hermits who fall into perdition, and there are humble householders who mount to the rank of isis(Rishi-Sanskrit). The tide of lust is a danger common to all; it carries away the world. He who is involved in its eddies finds no escape. But wisdom is the handy boat, reflection is the rudder. The slogan of religion calls you to the rescue of yourself from the assaults of Mara, the enemy. Since it is impossible to escape the result of our deeds, let us practise good works. Let us inspect our thoughts that we do no evil, for as we sow so shall we reap. There are ways from light into darkness and from darkness into light. There are ways, also, from gloom into deeper darkness, and from the dawn into brighter light. The wise man will use the light as he has to receive more light. He will constantly advance to the knowledge of the truth. Exhibit 100

 

true superiority by virtuous conduct and the exercise of reason; meditate deeply on the vanity of earthly things, and understand the fickleness of life. Elevate the mind, and seek sincere faith with firm purpose; transgress not the rules of kingly conduct, and let your happiness depend, not upon external things but upon your own mind. Thus, you will lay up a good name for distant ages. The king listened with reverence and remembered all the words of the Blessed One in his heart and promised to become his lay disciple.

7.CONVERSION OF JIVAKA

Jivaka was the son of Salvati, a courtesan of Rajagaha. Immediately after birth the child, being illegitimate, was placed in a basket and thrown on a dust-heap. A large number of people were standing by the dust-heap watching the child. Abhaya, the Prince, happened to pass by the site. He questioned the people who said, “It is alive.” For this reason, the child was called ‘Jivaka’. Abhaya adopted him and brought him up. When Jivaka grew in age, he learned how he was saved and was charged with the intense desire to qualify himself to save others. He therefore, went to the University of Tassila without the knowledge and permission of Abhaya and studied medicine for seven years. Returning to Rajagaha, he set up his practice as a doctor and within a very short time acquired a great name and fame in the profession. His first patient was the wife of a sethi of Saketa and for curing her he received sixteen thousand kahapanas(coins), a man-servant, a maid-servant and a coach with a horse. Knowing his eminence, Abhaya gave him residence in his own establishment. At Rajagaha he cured Bimbisara of a troublesome fistula and is said to have received as reward all the ornaments of all Bimbisara’s wives. Other noteworthy cures of Jivaka included that of the sethi of Rajagaha on whom he performed the operation of trepanning and of the son of the sethi of Benares who was suffering from chronic intestinal trouble due to misplacement. Jivaka was appointed physician to the king and the king’s women. But Jivaka was greatly attached to the Blessed Lord. Consequently, he also acted as a 101

 

physician to him and the Sangh. He became a disciple of the Lord. The Blessed Lord did not make him a Bhikku as he wanted him to remain free to tend to the sick and the wounded. When Bimbisara died Jivaka continued to serve his son Ajatsattu and was mainly instrumental in bringing him to the Lord after his crime of parricide.

8.CONVERSION OF RATTHAPALA

Once when the Lord was on an alms pilgrimage in the Kuru country with a great company of almsmen, he stayed at Thullakotthita, which was a township of the Kurus. The Residents they came to know of it and went to him to pay their respects. When they were seated, the Lord instructed them with a discourse on the Doctrine. Having received their instruction from the Lord, the scholar of philosophy heads of houses of Thullakotthita gratefully thanked him, rose up and departed with deep obeisance. Seated among them was a young man named Ratthapala, a scion of a leading family of the place, to whom this thought came, “So far as I understand, the Doctrine which the Lord has preached is no easy matter for one who lives in a home to lead the higher life in all its fullness, purity, and perfection. “What if I were to cut off hair and beard, don the yellow robes and go forth from home to homelessness as a pilgrim!” Then Ratthapala came up to lord and, after salutations, told the Lord, the thought which had come to him, and asked to be admitted to, and confirmed in, the confraternity under him. “Have you got your parents’ consent to this step, Ratthapala?” asked the Lord. “No, Sir.” Was the reply of Ratthapala. “I do not admit those who have not their parents’ consent.” “That consent. Sir, I will take steps to obtain,” said the young man, who rising up and taking a reverential leave of the Lord, went off to his parents, told them his thoughts and asked their consent to his becoming a Bhikku. The parents made answer as follows, “Dear Ratthapala, you are our only son, very dear to us and beloved; you live in comfort and have been brought up in comfort, with no experience at all of discomfort. Go away; eat, drink, enjoy yourself, and do good works in all happiness. We refuse our consent. Your death 102

 

would leave us desolate, with no pleasure left in life; why while we have you still, should we consent to your going forth from home to homelessness as a Bhikku”. A second and yet a third time did Ratthapala repeat his request, only to be met by the same refusal from his parents. Failing thus, to get his parents’ consent, the young man flung himself down on the bare ground, declaring that he would either die there or become a Bhikku. His parents entreated him to get up while repeating their objections to his becoming a Bhikku, but the young man said not a word. A second and a third time they entreated him but still he said not a word. So, the parents sought out Ratthapala’s companions to whom they told all this and besought them to urge, as from themselves, what his parents had said to him. Thrice his companions appealed to him, but still he said not a word. So, his companions came to the parents with this report, “There on the bare ground he lies, declaring that he will either die there or become a Bhikku. If you refuse your consent, he will never get up alive. But, if you give your consent, you will see him when he has become a Bhikku. Should he not like being a Bhikku, what alternative will he have! Why, only to come back here. Do give your consent!” they urged. “Yes, we consent; but when he is a Bhikku, he must come and see us.” Off now went his companions to Ratthapala, and they told him that his parents had given their consent, but that when he was a Bhikku he was to come and see them. Thereupon, the young man arose and, when he had regained his strength, betook himself to the Lord, and after salutations seated himself on one side, saying, “I have got my parents’ consent to my becoming a Bhikku; I ask the Lord to admit me.” Admission and confirmation were granted him under the Lord; and a fortnight afterwards the Lord, having stayed at Thullakotthita as long as he wanted, proceeded on his alms pilgrimage towards Savathhi, where he took up his abode in Jeta’s grove in Anathapindika’s pleasance.

Dwelling alone and aloof, strenuous, ardent and purged of self, the reverend Ratthapala was not long before, he won the prize in quest of which young men go forth from home 103

 

to homelessness as Bhikkus, that prize of prizes which crowns the highest life. Then, he went to the Lord and, seated on one side after salutations, said that with the Lord’s permission, he wished to go and see his parents. Scanning with his own heart the thoughts of Ratthapala’s heart, and recognizing thereby that he was incapable of abandoning his training and reverting to the lower life of a layman, the Lord bade him go when he would. Hereupon, rising up and taking his leave of the Lord with deep reverence, Ratthapala, after duly putting away his bedding, set out, with his robe and bowl, on an alms pilgrimage to Thullakotthita where he took up his abode in the deer-park of the Kuru king.

Early next morning, duly robed and bowl in hand, he went into the town for alms, and there as he passed from house to house on his undiscriminating round, he came to his father’s house. Indoors, in the hall within the middle door, his father was having his hair combed and, seeing Ratthapala coming in the distance and not recognising him, he said, “It was these shavelings of reduces who made Bhikku of my only dear and beloved son.” So, at his own father’s house Ratthapala was given nothing, not even a refusal; all he got was abuse. At this moment a slave-girl of the family was about to throw away the previous day’s stale rice; and to her Ratthapala said, “If, sister, that is to be thrown away, put it in my bowl here.” As the girl was doing so, she recognised his hands and feet and voice, and going straight to her mistress, cried out, “Do you know, madam, the young master is back.” “If what you say is true, you are a slave no longer,” said the mother, who hurried off to tell her husband that she heard their son was back. Ratthapala was eating that stale rice under the hedge when his father arrived, exclaiming; “Can it be, my dear son, that you are eating stale rice? Should you not have come to your own house?” Ratthapala said, ‘‘What house of our own, householder, can we have who are homeless, having gone forth from home to homelessness? I did come to your house, where I was given nothing, not even a refusal; all I got was abuse.” The father said, “Come, my son; let us go indoors.” “Not so, householder; I have finished my eating for today”, 104

 

said Ratthapala. “Well then, my son, promise to take your meal at our home tomorrow. By his silence the reverend Ratthapala gave consent. Then the father went indoors, where first he ordered great heaps of gold and bullion to be piled up under a covering of mats and then he told his daughters-in-law, who had been the reverend Ratthapala’s wives afore time, to deck themselves out in all the finery their husband liked to see them in. When night had passed, the father, having ordered an excellent meal to be got ready in his house, told his son when it was ready. Early that forenoon, the reverend Ratthapala, duly robed and bowl in hand, came and took the seat set for him. Here upon, ordering the heap of treasure to be unveiled, the father said, “This is your mother’s fortune, that is your father’s and that came from your grand-father. You have the wherewithal both to enjoy yourself and to do good works. Come, my son; abandon your training; revert to the lower life of the layman; enjoy your substance and do good works. If you will take my advice, householder, you will cart away all this heaped-up treasure and sink it in the middle of the Ganges. And why? Because, thence you will only derive sorrow and lamentation, ills, pain of mind, pain of body and tribulation.” Clinging to his feet, the reverend Ratthapala’s whilom wives asked like what were the nymphs divine for whose sake he was leading the higher life. “For the sake of no nymphs at all, sisters,” said he. At hearing themselves called sisters, the ladies all fainted and fell to the ground, Said Ratthapala to his father, “If food is to be given, householder, give it; trouble me not.” “The food is ready, my son; begin,” said the father as he served that excellent meal without stint till his son had his fill. After taking food, he departed to the deer-park of the Kuru king, where he sat down under a tree during the noontide heat.

Now the king had given directions to his huntsman to tidy up the park against his coming to see it; and the obedient huntsman was engaged on his task when he saw Ratthapala seated under a tree during the noontide heat, and reported to the king that the park was in order but that under a tree there was seated Ratthapala, the young 105

 

gentleman of whom His Majesty had often heard tell. “Never mind about the park today,” said the king; “I will pay a call on His Reverence.” Ordering, therefore, all the repast which had been prepared to be made ready, he mounted a chariot and drove forth in procession in royal state out of the city to see Ratthapala. Riding as far as the ground was passable for his chariot and proceeding thence on foot with his princely train, the king came at last upon reverend Ratthapala, whom, after exchange of courteous greetings, the king—still standing—invited to be seated on a clump of flowers. “Nay, sire; sit you there, I have got a seat.” Seating himself on the seat indicated to him, the king said, “There are four kinds of losses, Ratthapala, which impel men to cut off hair and beard, don the yellow robes, and go forth from home to homelessness namely-

1. Old age
2. Failing health
3. Impoverishment, and
4. Death of kinsfolk.

 

“Take a man who, being aged and old, far advanced in life, stricken in years, and at the close of life, recognises his position, and realises the difficulty either of acquiring new wealth or of doing well with what he has got. So, he decides to take to homelessness. This is known as the loss which old age entails. But here are you in the prime of youth and early manhood, with a wealth of coal-black hair untouched by grey, and in all the beauty of your prime, not yours is the loss old age entails. What have you known or seen or heard to make you take to homelessness?

“Or take a man who, being in ill-health or pain, or gravely ill, recognises his position and realises the difficulty either of acquiring new wealth or doing well with what he has already; so, he decides to take to homelessness. This is known as the loss which failing health entails. But here are you neither ill nor ailing, with a good digestion maintained by humours neither too hot nor too cold; not yours is the loss which failing health entails. What have known or seen or heard to make you take to homelessness? 106

 

“Or take a man who, after being rich and wealthy and of great substance, and after gradually losing it, recognises his, position and realises the difficulty either of acquiring new wealth or of doing well with what he has got; so, he decides to become a pilgrim. This is known as the loss which impoverishment entails. But the revered Ratthapala is the son of leading family in this very Thullakotthita, and there is none of this loss of wealth for the revered Ratthapala. What has the good Ratthapala known or seen or heard that he has gone forth from home into homelessness?

And what, good Ratthapala, is loss of relations? As to this, good Ratthapala, someone has many friends and acquaintances, kith and kin, but gradually these relations of his diminish. He reflects thus, “Formerly, I had many friends and acquaintances, kith and kin, but gradually these relations of mine have diminished, so it is not easy for me to acquire wealth etc….’ So, he that is followed by this loss of relations, having cut off hair and beard, having donned saffron garments, goes forth from home into homelessness. This is known as the loss which kinsfolk’s death entails. But here are you with a host of friends and relations; not yours is the loss which kinsfolk’s death entails. What have you known or seen or heard to make you take to homelessness?” Ratthapala replied, “Sire, I have gone forth, from home to homelessness because I have known, seen, and heard the following four propositions enunciated by the All-Enlightened Lord who knows and sees:

1. The world is in continual flux and change.
2. The world has no protector or preserver.
3. We own nothing; we must leave everything behind.
4. The world lacks and hankers, being enslaved to craving.

 

“It is wonderful, it is marvellous,” said the king, “how right in this the Lord was!” 107

 

PART IV

CALL FROM HOME

1. Suddhodana and the Last Look
2. Meeting Yasodhara and Rahula
3. Reception by the Sakyas
4. Last attempt to make Him a Householder
5. The Buddha’s answer
6. The Minister’s reply
7. The Buddha’s Determination

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1.SUDDHODANA AND THE LAST LOOK

After the conversion of Sariputta and Moggallana the Lord stayed in Rajagaha for two months. Having heard that the Lord was residing at Rajagaha, Suddhodana, his father, sent word to him saying, “I wish to see my son before I die. Others have had the benefit of his doctrine, but not his father nor his relatives.” The man with whom the message was sent was Kaludayin, the son of one of the courtiers of Suddhodana. And the messenger on arrival said, “O, world-honoured Tathagata, your father looks for your coming, as the lily longs for the rising of the sun.” The Blessed One consented to the request of his father and set out on the journey to his father’s house accompanied by a large number of his disciples. The Lord journeyed by slow stages. But Kaludayin went ahead of him to inform Suddodhana that the Blessed One was coming and was on his way. Soon, the tidings spread in the Sakya country. “Prince Sukiti, who wandered forth from home into homelessness to obtain enlightenment, having attained his purpose, is coming home to Kapilavatthu.” This was on the lips of everyone. Suddhodana and Mahapajapati went out with their relatives and ministers to meet their son. When they saw their son from afar, they were struck with his beauty and dignity and his lustre and they rejoiced in their heart, but they could find no words to utter. This indeed was their son; these were the features of Sukiti How near was the great Samana to their heart and yet what a distance lay between them! That noble muni was no longer Sukiti their son; he was now the Buddha, the Blessed One, the Holy One, Lord of Truth and Teacher of Mankind! Suddhodana, considering the religious dignity of their son, descended from the chariot and having saluted him first, said, “It is now seven years since we saw you. How we have longed for this moment.” Then the Buddha took a seat opposite his father, and the king eagerly gazed at his son. He longed to call him by his name but he dared not. “Sukiti,” he exclaimed silently in his heart, “Sukiti, come back to your old father and be his son again.” But seeing the determination of his son, he suppressed his sentiments. Desolation overcame him and Mahapajapati. Thus, the 109

 

father sat face to face with his son, rejoicing in his sadness and sad in his rejoicing. Well may he be proud of his son, but his pride broke down at the idea that his great son would never be his heir. I would offer thee my kingdom,” said the king, “but if I did, thou would account it but as ashes.” And the Lord said: “I know that the king’s heart is full of love and that for his son’s sake he feels deep grief. But let the ties of love that bind you to the son whom you lost, embrace with equal kindness all your fellow-beings, and you will receive in his place a greater one than your son Sukiti; you will receive one who is the teacher of truth, the preacher of righteousness, and the bringer of peace and of Nirvana will enter into your heart.” Suddhodana trembled with joy when he heard the melodious words of his son, the Buddha, and clasping his hands, exclaimed with tears in his eyes, “Wonderful is the change! The overwhelming sorrow has passed away. At first my sorrowing heart was heavy but now I reap the fruit of your great renunciation. It was right that moved by your mighty sympathy, you should reject the pleasures of power and achieve your noble purpose in religious devotion. Having found the path you can now preach your Dhamma to all that yearn for deliverance.” Suddhodana returned to his house while the Buddha remained in the grove with his companions.

The next morning, the Blessed Lord took his bowl and set out to beg for his food in Kapilavatsu. And the news spread, “Sukiti is going from house to house to receive alms in the city where he used to ride in a chariot attended by his retinue. His robe is like a red clod and he holds in his hand an earthen bowl.” On hearing the strange rumour, Suddhodana went forth in great haste and exclaimed, “Why do you disgrace me thus? Do you not know that I can easily supply you and your Bhikkus with food?” And the Lord replied, “It is the custom of my Order.” But, how can this be? You are not one of them that ever begged for food.” “Yes, father,” re-joined the Lord, “You and your race may claim descent from kings; my descent is from the Buddhas of old. They begged their food, and always lived on alms.” Suddhodana made no reply, and the Blessed One 110

 

continued, “It is customary, when one has found a hidden treasure, for him to make an offering of the most precious jewel to his father. Suffer me, therefore, to offer you this treasure of mine which is the Dhamma.” And the Blessed Lord told his father: “If you free yourself from dreams, if you open your mind to truth, if you be energetic, if you practise righteousness, you will find eternal bliss.” Suddhodana heard the words in silence and replied, “My son! What thou sayst will I endeavour to fulfil.”

2.MEETING YASODHARA AND RAHULA

Then Suddhodana conducted the Blessed Lord into his house and all the members of the family greeted him with-great reverence. But Yasodhara, the mother of Rahula, did not make her appearance.” Suddhodana sent for Yasodhara, but she replied, “Surely, if I am deserving of any regard, Sukiti will come and see me.” The Blessed One, having greeted all his relatives and friends, asked, “Where is Yasodhara?” and on being informed that she had refused to come, he rose straightaway and went to her apartment. “I am free,” the Blessed One said to his disciples Sariputta and Moggallana whom he had bidden to accompany him into Yasodhara’s chamber; “But Yasodhara, however, is not as yet free. Not having seen me for a long time, she is exceedingly sorrowful. Unless her grief be allowed to run its course, her heart will cleave. Should she touch the Tathagata, the Holy One, you must not prevent her.” Yasodhara sat in her room in deep reflection. When the Blessed One entered, she was, from the abundance of her affection, like an overflowing vessel, unable to contain herself. Forgetting that the man whom she loved was Buddha, the Lord of the World, the Preacher of Truth, she held him by his feet and wept bitterly. Remembering, however, that Suddhodana was present, she felt ashamed and rose up, sitting herself reverently at a little distance. Suddhodana apologized for Yasodhara, saying, “This arises from her deep affection, and is more than a temporary emotion. During the seven years that she has lost her husband, when she heard that Sukiti had shaved his head, 111

 

she did likewise; when she heard that he had left off the use of perfumes and ornaments she also refused their use. Like her husband, she has eaten at appointed times from an earthen bowl only. If this is more than a temporary emotion; it is not for want of courage.” And the Blessed One spoke to Yasodhara telling of her great merits and the great courage she showed when he took Parivajja. Her purity, her gentleness, her devotion had been invaluable to him as a Bodhisattva when he aspired to the highest aim of mankind to attain enlightenment. This, then, was her karma, and it was the result of great merits. Her grief had been unspeakable, and the glory that surrounded her spiritual inheritance increased by her noble attitude during her life and had made her a unique person. Then Yasodhara dressed Rahula, now seven years old, in all the splendour of a prince and said to him, “This holy man, whose appearance is so glorious that he looks like the Great Bahma, is your father. He possesses great mines of wealth which I have not yet seen. Go to him and entreat him to put you in the possession thereof for the son ought to inherit the property of the father.” Rahula replied, “Who is my father. I know of no father but Suddhodana.” Yasodhara took the boy in her arms and from the window she pointed out to the Lord, who happened to be near, partaking of food among the Bhikkus, informing him that he was his father and not Suddhodana. Rahula then went to him and looking up in his face, said without fear and with much affection, “Aren’t thou my father!” And standing nearby him, he added, “O Samana, even your shadow is full of bliss!” The Blessed One remained silent. When the Tathagata had finished his repast, he gave blessings and went away from the palace, but Rahula followed and asked him for his inheritance. No one prevented the boy, nor did the Blessed One himself. Then the Blessed One turned to Sariputta, saying, “My son asks for his inheritance. I cannot give him perishable treasures that will bring cares and sorrows, but I can give him the inheritance of a holy life, which is a treasure that will not perish.” Addressing Rahula with earnestness, the Blessed One said, “Gold and silver and jewels have I none. But if you 112

 

are willing to receive spiritual treasures, and are strong to carry them and to keep them, I have plenty. My spiritual treasure is the path of righteousness. Do you desire to be admitted to the brotherhood of those who devote their life to the culture of the mind seeking for the highest bliss attainable?” And Rahula replied with firmness, “I do. When Suddhodana heard that Rahula had joined the brotherhood of the Bhikkus, he was greatly grieved.

3.RECEPTION BY THE SAKYAS

On his return to the country of the Sakyas, the Lord found his countrymen divided into two camps. One in favour and the other against him. This recalled to his mind the old clash of opinion that took place in the Sakya Sangh when the issue of war between the Sakyas and Koliyas was fought and in which he had played so prominent a part. Those against him refused even now to do obeisance to him and to recognise his greatness. Those for him had already decided to dedicate a son per household to form a retinue for him. These now decided to enter the Order and set out with the Lord on his return to Rajagaha. Among the families which had decided to dedicate a son there was the family of Amitodana. Amitodana had two sons. One was Anuruddha, who had been very delicately nurtured, and the other Mahanama. Mahanama went to Anuruddha, saying, “Either do you renounce the world, or I will do so.” And Anuruddha replied, “I am delicate. It is impossible for me to go forth from the household life into the homeless state. You do so.” “But come now, dear Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When that is done, you have to get the water led off again. When that is done, you have to get the seeds pulled up. When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged into bundles. When that is done, you have to get it trodden out. When that is done, you have to get the straw picked out. When that is 113

 

done you have to get the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered. When that is done, you have to do just the same next year, and the same all over again the year after that. The work is never over; one sees not the end of one’s labour. O, when shall our work be over? When shall we see the end of our labours? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes, the work, dear Anuruddha, is never over; no end appears to our labours.” Then do you take thought for the household duties. I will go forth from the household life into the houseless state,” said Anuruddha. Anuruddha, the Sakyan, went to his mother, and said to her. “I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.” And when he had thus spoken, his mother replied to Anuruddha, the Sakyan, saying, “You two, dear Anuruddha, are my two sons, near and dear to me, in whom I find no evil. Through death I shall someday, against my will, be separated from you but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state? And a second time Anuruddha made the same request, and received the same reply. And a third time Anuruddha made the same request to his mother. Now at that time Bhaddiya, the Sakyan Raja, held rule over the Sakyans; and he was a friend of Anuruddha. The mother of Anuruddha, thinking that being so, the raja would not be able to renounce the world, said to her son, “Dear Anuruddha, if Bhaddiya the Sakyan raja will renounce the world, you also may go forth with him.” Then Anuruddha went to Bhaddiya and said to him, “My renunciation of the world, dear friend, is being obstructed by you.” “Then let that obstruction, dear friend, be removed. I am with you. Renounce the world according to your wish.” “Come, dear friend, let us both renounce the world together! “l am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that will I do. Do you go forth alone,” said Bhaddiya, “Mother, dear friend, has told me that if you do so, I may. And you have even now declared, 114

 

“If your renunciation be obstructed by me, then let that obstruction be removed. Even with you will I renounce the world according to your wish’ Come then, dear friend, let us both renounce the world.” And Bhaddiya, the Sakyan raja said to Anuruddha, “Wait, my friend, for seven years. At the end of seven years, we will renounce the world together. “Seven years are too long, dear friend. I am not able to wait for seven years.” Bhaddiya reduced the offer to six years and so on down to one year, to seven months and so on down to one month, and a fortnight. To each offer Anuruddha replied, “Too long a time to wait.” Then the raja says, “Wait, my friend, for seven days, whilst I could hand over the kingdom to my sons and my brothers.” “Seven days is not too long. I will wait thus far,” was the reply. So, Bhaddiya the Sakyan raja and Anuruddha and Ananda and Bhagu and Kimbila and Devadatta— just as they had so often previously gone out to the pleasure-ground with fourfold array—even so did they now go out with fourfold array, and Upali, the barber, went with them, making seven in all. And when they had gone some distance, they sent their retinue back and crossed over into the neighbouring district, and took off their fine things and wrapped them in their robes, and made a bundle of them, and said to Upali the barber, “Do you now, good Upali, turn back to Kapilavatthu. These things will be sufficient for you to’ live upon. We will go and join the Blessed One.” And so, they went ahead. They went on and Upali parted company for the purpose of going back home.

4.LAST ATTEMPT TO MAKE HIM A HOUSEHOLDER

Suddhodana wept bitterly at the thought of his son going away never to be seen again. Then Suddhodana spoke to his counsellor and his family priest and asked them if they could go and persuade his son to stay back and join the family. The family priest accompanied by the counsellor, in obedience to the wishes of the king, went and overtook him on the way. They paid him honour as was fitting, and having obtained his permission, sat down near him. The family priest addressed the Lord as he sat at the foot of the 115

 

tree. “O prince, consider for a moment the feelings of the king with his eyes raining tears with the arrow of thy reparation plunged into his heart. He has asked you to come back home. It is then only that he can die peacefully. “I know that thy resolve is fixed upon religion, and I am convinced that this purpose of thine is unchanging; but I am consumed with a flame of anguish like fire at thy going into this homeless state. “Come, thou who love duty, abandon this purpose for the sake of duty. Enjoy for a while the sovereignty of the earth, thou shall go at the old age. Do not show disregard for thy unhappy kindred. Compassion for all creatures is the true religion. Religion is not wrought out only in the forests, the salvation of ascetics can be accomplished even in a city; thought and effort are the true means, the forest and the badge are only a coward’s signs. “The king of the Sakyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee; do thou therefore deliver him who is helpless and protect or less like an ox drowning in the sea. Consider also the queen, who brought thee up, wilt thou not take some heed of ‘her, who ceaselessly grieves like a cow that has lost her calf? Surely, thou wilt succour thy wife by the sight of thee, who now mourns as a widow yet with her lord still alive, like a swan separated from her mate or a female elephant deserted in the forest by her companion.” The Lord having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply.

5.THE BUDDHA’S ANSWER

“I well know the paternal tenderness of the king, especially that which he has displayed towards me; yet knowing this as I do, still alarmed at the ill and sorrow which pervades the world, I am inevitably forced to leave my kindred. Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? But since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving. I do not however approve that thou should think” the king’s grief as caused by me, when in the midst of his dream-like unions, 116

 

he is afflicted by thoughts of separations in the future. Thus, let thy thoughts settle into certainty, having seen the multiform in its various developments. Neither a son, nor kindred is the cause of sorrow, this sorrow is caused only by ignorance. “Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road, what wise man would cherish sorrow, when he loses his kindred, even though he loves them? Leaving his kindred in another world, he departs hither, and having stolen away from them here, he goes forth once more; having gone thither, he goes elsewhere also, such is the lot of mankind, what consideration can the liberated have for them? “Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, has thou called my departure to the forest ill-timed? There may be an ‘ill time’ in one’s attaining a worldly object, time indeed is described as inseparably connected with all things; time drags the world into all its various times; but all time suits a bliss which is really worthy of praise. “That the king should wish to surrender to me his kingdom, this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food. “How can it be right for the wise to enter royalty, the home of illusion, where are found anxiety, passion, and weariness; and the violation of all right through another’s service? “The golden palace seems to me to be on fire; the daintiest viands seem mixed with poison; infested with crocodiles is the tranquil lotus-bed.

6.THE MINISTER’S REPLY

Having heard the Buddha’s discourse, well suitable to his virtues and knowledge, freed from all desires, full of sound reasons, and weighty, the counsellor thus made answer, “This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time: it could not be thy duty, loving duty as thou do, to leave thy father in his old age to sorrow. “Surely, thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure, when for the sake of an unseen result, thou departest, 117

 

disregarding a visible end. Again, some say that there is another birth, others with confident assertion say that there is not, since then the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand. “If, there is any activity hereafter, we will enjoy ourselves in it as may offer; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort. “Some people say, there is a future life, but they do not allow the possibility of liberation; as fire is hot by nature, and water liquid, so they hold that there is a special nature in our power of action. Some people maintain that all things arise from inherent properties, both good and evil and existence and non-existence: and since all this world thus arises spontaneously, therefore also all effort of ours is vain. Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects, then for that which is united to old age and pains, what effort can avail to alter it? Does it not all arise spontaneously? “The fire becomes quenched by water, and fire causes water to evaporate; and different elements, united in a body, producing unity, bear up the world. “That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul, the wise declare that all this comes of itself spontaneously. Who causes the sharpness of the thorn? Or the various natures of beasts and birds? All this has arisen spontaneously; there is no acting from desire, how then can there be such a thing as will? Others say that creation comes from Isvara, what need then is there of the effort of the conscious soul? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act. “Some people say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort. A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore. He is born with these three debts upon him, whoever has liberation (from these), he indeed has liberation. Thus, by this series of rules the wise promise 118

 

liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness. “Therefore, gentle youth, if thou has a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an end. And as for thy meditations on the evils of life ending in thy return from the forest to thy home, let not the thought of this trouble thee, my son.

7.THE BUDDHA’S DETERMINATION

Then having heard the affectionate and loyal words of the minister, who was as the eye of the king, firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, neither tedious nor hasty. This doubt whether anything exists or not, is not to be solved for me by another’s words; having determined the truth by asceticism, I will myself grasp whatever is the truth concerning it. It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what wise man would go by another’s belief? Mankind is like the blind directed in darkness by the blind. “But even though I cannot discern the truth, yet still, if good and evil are doubted, let one’s mind be set on the good; even a toil in vain is to be chosen by him whose soul is good. But having seen that this ‘sacred tradition’ is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth. And as for what thou said to me in regard to my returning home, the examples you give are no authority, for in determining duty, how can thou quote as authorities those who have broken their vows? “Even the sun therefore may fall to the earth, even the mountain Himalaya may lose its firmness; but never could I return to my home as a man of the world, with my senses only alert for external objects. I would enter the blazing fire, but not my house with my purpose unfulfilled.” Rising up in accordance with his resolve full of disinterestedness, he went his way. Then the minister and 119

 

the family priest, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned to Kapilavatthu. Through their love for the prince and their devotion to the king, they returned, and often stopped looking back, they could neither behold him on the road nor yet lose the sight of him, shining in his own splendour and beyond the reach of all others, like the sun. Having failed to persuade him to return home, the minister and the priest went back with faltering steps, saying to each other, “How shall we approach the king and see him, who is longing for his dear son?” 120

 

PART V

CAMPAIGN FOR CONVERSION RESUMED

1. Conversion of Rustic Sages
2. Conversion of the Heretic sages of Uttaravati

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1.CONVERSION OF RUSTIC SAGES

At the back of the Gridhrakutta mountains, near Rajagriha, there was a village, of some seventy or so families, all of them Jatila and ajivaka. The Buddha, wishing to convert these people, came to the place and sat down under a tree. The people seeing the dignity of his presence, and the glorious appearance of his body, flocked round him, on which he asked the residents how long they had dwelt in the mountain there, and what their occupation was. To this they replied: “We have dwelt here during thirty generations past, and our occupation is to tend cattle.” On asking further as to their religious belief they said, “We pay homage and sacrifice to the sun and the moon, the rain (water), and fire, according to the several seasons. If one of us dies, we assemble and pray that he may be born in the heaven of Bahma, and so escape further transmigrations.” The Buddha replied, “This is not a safe way, not by it can you benefit. The true way is to follow me, become true ascetics, and practise complete self-composure with a view to obtain Nibbana. Then, he added these lines, “They who consider truth as that which is untrue, and regard that which is untrue as truth, this is but to adopt heretical opinions, and can never lead to true advantage. But to know as truth that which is true, and to regard as false that which is false, this is perfect rectitude, and this shall bring true profit. Everywhere in the world there is death. There is no escape from it. To consider this as the condition of all states of being that there is nothing born but must die, and, therefore, to desire to escape birth and death, this is to exercise one’s self in Religious Truth.” The seventy of them hearing these words, desired at once to become Samans; and on being welcomed by Buddha, their hair fell off, and they presented the appearance of true disciples. Then they all set out to return to the Vihara, and on the road certain thoughts about their wives and families troubled them whilst at the same time a heavy downpour of rain prevented their advance. There were some ten houses on the roadside, in which they sought shelter; but on entering one of them it was soon perceived that through the roof the rain found its way, and 122

 

there was but little protection from the rain. On this the Buddha added these lines, and said, “As when a house-roof is not properly secured, then the rain finds a way through it and drops within, so when the thoughts are not carefully controlled, the desires (sexual desires) will soon bore through all our good resolutions. But as when a roof is well stopped then the water cannot leak through, so by controlling one’s thoughts, and acting with reflection, no such desires can arise or disturb us.” The seventy philosophers on hearing these lines, although convinced that their desires were reprehensible, yet were not wholly free from doubt, nevertheless they went forward. As they advanced, they saw some scented wrapping on the ground, and Buddha took the opportunity of calling their attention to it; and after this, seeing some fish-gut also lying about, he directed their notice to its ill odour and then added these lines and said, “He who consorts with the low and the base, contracts the same character as he who handles a foul substance; he goes from worse to worse, and utterly without reason, he perfects himself in wickedness. But the wise man (consorting with the wise) contracts the same character, even as the scent of a sweet odour adheres to him who handles it; advancing in wisdom, practising virtue, he goes on to perfection, and is satisfied. The seventy Heretics, hearing these verses, convinced that their desire to return home and enjoy personal indulgence was the evil taint that adhered to them, cast off such thoughts, and, going forward, came to the Vihara, and finally obtained the condition of Arahtas.

2.CONVERSION OF THE HERETIC SAGES OF UTTARAVATI

Once the Buddha was residing in the Jetavana, at Saavathi, and preaching his doctrine for the benefit of men and gods. There was a country to the eastward, called Uttaravati, a company of many heretic sages. They had agreed to go together to the residence of a Nigantha ascetic on the banks of the Ganges, who, by polluting himself with dirt, etc., aspired to the condition of an isi (rishi-Sanskrit). 123

 

On their way they were overtaken in the desert with thirst. Seeing a big tree and a hut, and hoping to find some human habitation near, they hastened to it, but when they arrived, there they found nobody there. On this they raised their voices in lamentation. Suddenly from the tree they heard the voice of the resident, who had made an abode of living on the tree with the help of woods and grasses. He asked them why they lamented so, and on hearing the reason, supplied them to the food and water. After having food and water, heretics asked him, “Dear sir, why are living here alone in such way. what has been your previous history?” On which he explained that having gone to the assembly of priests in Savatthi when Sudatta had bestowed the garden on the Buddha, he had remained all night listening to the law of righteousness life ‘The Dhamma’. On his return, next morning, his wife in anger asked him what annoyance he had received that he should stay away all night. On which he replied that he was not annoyed, but he had been to listen to the Buddha preaching at the Jetavana. On this, his wife began roundly to abuse the Buddha, and said, “This Gotama is but a mad preacher, who deceives the people,” and so on. I dared not to stop her ill speaking. Therefore, I left the home and live here it alone. To escape sorrow, and destroy the elements of the body, a man should attend to the Law (of Buddha), and arrive at deliverance from all worldly Rules of Religion. Having heard these words, all the heretics resolved themselves to go to Savathhi, to the place where the Buddha was, and having explained the object of their visit, the world-honoured said to them, “Although a man goes naked with tangled hair, or though he clothes himself with a few leaves or garment of bark, though he covers himself with dirt and sleeps on the stones, what use is this in getting rid of impure thoughts? But he who neither contends or kills, or destroys by fire, who desires not to get the victory, who is moved by goodwill towards all the world, there is no ground in such a case for ill-will or hate. To sacrifice in order to find peace (merit), or, after this life expecting reward, his happiness, is not one quarter of that man’s who pays homage to the good. He who is ever intent 124

 

on good conduct and due reverence to others, who always venerates old age, four happy consequences increasingly attend that man—beauty and strength, and life and peace.” Hearing these teaching all got converted into teaching of Buddha. 125

 

PART VI

CONVERSION OF THE LOW AND THE LOWLY

1. Conversion of Upali, the Barber
2. Conversion of Sunita, the Sweeper
3. Conversion of Sopaka and Suppiya, the pariyah
4. Conversion of Sumangala and other of Low class of society
5. Conversion of Suppabuddha, the Leper

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1.CONVERSION OF UPALI, THE BARBER

While going back Upali, the barber thought, “The Sakyans are fierce people. If I go back with these ornaments, they will kill me thinking that I have killed my companions and run away with their ornaments. Why should I not go the way these young men of the Sakya clan have gone? Why indeed should I not?” asked Upali to himself. And he let down the bundle of ornaments from his back, and hung it on a tree, saying, “Let him who finds it take it as a gift,”. He returned to follow the Sakya youths. The Sakyans saw him coming from afar, and on seeing, they said to him, “What have you come back for, good Upali? “. Then, he told them what he felt and they replied, “Thou has done well, good Upali, in that thou did not return; for the Sakyans are fierce, and they might have killed thee.” And they took Upali the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One and took their seats on one side. And so seated they said to the Blessed One, “We Sakyans, Lord, are haughty. And this Upali, the barber, has long been an attendant, Lord, upon us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him as our senior and thus shall the Sakyan pride be humbled in us!” Then the Blessed One received first Upali, the barber, and afterwards those young men of the Sakya clan, into the ranks of the Order.

2.CONVERSION OF SUNITA, THE SWEEPER

There lived in Rajagaha a scavenger by name Sunita. He earned his living as a road sweeper, sweeping away the rubbish thrown by the householders on the roadside. He was a low and in hereditary occupation. One day in the early hours of the dawn the Blessed One rose, dressed himself and walked into Rajagaha for alms followed by a large number of Bhikkus. Now Sunita was cleaning the street, collecting scraps, rubbish, and so on into heaps and filling therewith the basket which he carried on a yoke. And when he saw the Master and his train approaching, his heart was 127

 

filled with joy and awe. Finding no place to hide in on the road, he placed his yoke in a bend in the wall and stood as if stuck to the wall, saluting the Lord with clasped hands. Then the Lord when he had come near, spoke to him in voice divinely sweet, saying, “Sunita! What to you is this wretched mode of living? Can you endure to leave home and come into the Order?” And Sunita, experiencing the rapture of one who has been sprinkled with Ambrosia, said, “If even such as the Exalted One may in this life take Orders, why should I not? May the Exalted One suffer me to come forth.” Then the Master said, “Come Bhikku!” And Sunita by that word received sanction and ordination and was given with bowl and robes. The Master leading him to the Vihar taught him the Dhamma and the Discipline and said, “By the discipline of holy life, restraint and mastery of self, a man becomes holy.” When asked how Sunita became so great, the Buddha said, “As on a rubbish-heap on highway cast a lily may grow, fragrant and sweet, so among rubbish-creatures, worldlings blind by insight shines the very Buddha’s child.”

3.CONVERSION OF SOPAKA AND SUPPIYA, THE PARIYAH

Sopaka was a pariah of Savathhi. At his birth, his mother in her travail fell into a long deep swoon, so that her husband and kinsfolk said “She is dead!” And they bore her to the cemetery and prepared to cremate her body. But on account of the storm of wind and rain the fire would not burn. So, they went away leaving Sopaka’s mother on the funeral pyre. Sopaka’s mother was not then dead. She died afterwards. Before her death, she gave birth to a child. The child was adopted by the watchman of the cemetery and was brought up by him along with his own child Suppiya. The child was known by the name of the community Sopaka to which its mother belonged. The Blessed Lord one day happened to pass by the cemetery. Sopaka, seeing the Lord, approached him. After saluting the Lord, he asked his permission to join him as his disciple. Sopaka was then only seven years old. So, the Lord asked him to obtain his 128

 

father’s consent. Sopaka went and fetched his father. The father saluted the Lord and requested him to admit his son to the Order. Notwithstanding that he belonged to the pariah community the Lord admitted him to the Order and instructed him in the doctrine and discipline. Sopaka later became a Thera. Suppiya and Sopaka had grown together from childhood and Sopaka having been adopted and brought up by Suppiya’s father, Suppiya learned the Lord’s doctrine and discipline from his companion, Sopaka, and requested Sopaka to admit him to the Order, although Sopaka belonged to a community which was lower in rank than the community to which Suppiya belonged. Sopaka agreed and Suppiya, a member who belonged to the despised community whose occupation was to perform the duties of watchmen in the cemetery, became a Bhikku.

4.CONVERSION OF SUMANGALA AND OTHER OF LOW CLASS OF SOCIETY

Sumangala was a peasant of Savatthi. He earned his living by work in the fields, working with a little sickle, plough and spade. Channa was a native of Kapilavatthu and was a slave in the house of Suddhodana. Dhanniya was a resident of Rajagaha. There was a potter. Kappata-Kura was a native of Savatthi. The only way he knew of, to support himself, was to go about, clad in rags, pan in hand, seeking for rice grains. Hence, he became known as Kappata-Kura” Rags and rice.” When grown up, he maintained himself by selling grass. All of them sought from the Buddha permission to become Bhikkus and enter the Order. The Buddha without hesitation and without caring for their low class in society or their previous condition, admitted them into the Order.

5.CONVERSION OF SUPPABUDDHA, THE LEPER

Once the Exalted One was staying near Rajagaha, in the bamboo grove, at the squirrels’ feeding-ground. Now there lived in Rajagaha at that time a certain man, who was a leper, named Suppabuddha, a poor, wretched, miserable creature. It happened at that time that the Exalted One was 129

 

sitting there in the midst of a great multitude, teaching the Dhamma. Suppabuddha, the leper, saw from afar the multitude gathered together, and at the sight he thought, “Without a doubt an alms-giving of food, both hard and soft, is toward yonder. Suppose, I draw near to yonder crowd, I might get there something to eat, food soft or hard.” So, Suppabuddha, the leper, drew near that crowd, and he beheld the Exalted One sitting there amid a great crowd, preaching the Norm. So, seeing the Exalted One he thought, “No. There is no alms-giving here of food. It is Gotama the Samana preaching the Dhamma in the assembly. Suppose, I were to listen to his teaching.” So, he sat down at one side, thinking, “I too will listen to the teaching.” Now the Exalted One, reading with His thought the thoughts of that whole gathering, said to himself, “Who, I wonder, of these present, is able to grasp the Truth?” Then he saw Suppabuddha, the leper, sitting in the crowd: and at the sight of him He knew, “This one can grasp the Truth.” So, for the sake of Suppabuddha, the leper, the Master preached a sermon, dealing in due order with these topics. On alms-giving, on the holy life, and on the heaven-world: and He pointed out the meanness and vileness of sensual desires and the profit of freedom from the asavas. Now when the Exalted One saw that the heart of Suppabuddha, the leper, was softened, pliant, set free, elated, and full of faith. Then, he set forth to him the Dhamma most excellent of the Buddha, to wit, suffering, the cause of suffering, the ceasing of suffering, and the path. Then, just as a white cloth, free from stains, is ready to receive the dye, even so in Suppabuddha, the leper, as he sat there in that very place, arose in the pure stainless insight of the Truth, the knowledge that whatsoever hath a beginning, that also must have an end. Suppabuddha, the leper, saw the Truth, reached the Truth, perceived the truth, plunged into the Truth, crossed beyond doubting, was freed from all questionings, won confidence, and needing nothing further, being established in the Master’s teaching, sprang up from his seat and drew near to Him, and there he sat down at one side. So, seated he said to the Exalted One, “Excellent, O Lord Excellent, O, Lord, just as if, Lord, one 130

 

should lift up the fallen, discover the hidden, point out the way to one bewildered, show a light in the gloom, saying, “Those people who have eyes to see can see shapes,” even so in diverse ways has the Exalted One expounded the truth. I, even I, Lord, do go for refuge to the Exalted One, to the Norm and to the Order of Brethren. May the Exalted One accept me as His follower, as one who from this time forth even to life’s end has gone to refuge in Him.” Thereupon Suppabuddha, the leper, being taught, established, roused, and made happy by the Exalted One’s pious talk, praised and welcomed His words, gave thanks and rose up from his seat, saluted the Exalted One by the right, and went away. 131

 

PART VII

CONVERSION OF WOMEN

1. Conversion of Mahapajapati Gotami, Yasodhara and her Companions
2. Conversion of Parakati

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1.CONVERSION OF MAHAPAJAPATI GOTAMI, YASODHARA AND HER COMPANIONS

When the Blessed One had been on a visit to his father’s home, the desire to join the Sangh was as keen among the Sakya women as it was among the Sakya men. The leader of such women was no other than Mahapajapati Gotami. Now, at the time when the Blessed One was staying among the Sakyas in the Nigrodharama, Mahapajapati Gotami went to him and said, “It would be well Lord, if women were allowed to become Parivajjakas and enter the Sangh under the doctrine and discipline proclaimed by the Tathagata!” “Enough, O Gotami! Let not such a thought come into your mind.” And a second and a third time did Mahapajapati make the same request in the same words, and a second and a third time did she receive the same reply. Then Mahapajapati Gotami, sad and sorrowful, bowed down before the Blessed One, and went away weeping and in tears. After the Blessed One had left Nigrodharama for his wanderings, Mahapajapati and the Sakya women sat together to give further consideration to their request for admission to the Sangh and the refusal of the Lord to grant such a request. The Sakya women refused to take the Lord’s refusal as final. They decided to go further to assume the garb of a Parivajjaka and present before the Lord. Accordingly, Mahapajapati Gotami cut off her hair and put on orange-coloured robes and set out with a number of women of the Sakya clan, on her journey to meet the Lord who was at that time staying in Vesali in the Mahavana in the Kutagara Hall. In due course Mahapajapati Gotami with her companions arrived at Vesali and with swollen feet and covered with dust came to the Kutagara Hall. Again, she made the same request to the Blessed Lord which she had made when he was staying at Nigrodharama and he refused it again. On receiving his refusal, a second time Mahapajapati withdrew and was standing outside the entrance of the hall not knowing what to do. While she was so standing, Ananda on his way to the hall saw her and recognised her. He then asked Mahapajapati, “Why standest thou there, outside the porch, with swollen feet, 133

 

covered with dust, and sorrowful, weeping and in tears?” “Inasmuch, O Ananda, as the Lord, the Blessed One, does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata,” said Mahapajapati. Then did the Venerable Ananda go up to the place where the Blessed One was, and bowed down before the Blessed One, and take his seat on one side. And, so sitting, the Venerable Ananda said to the Blessed One, “Behold, Lord; Mahapajapati Gotami is standing outside under the entrance porch, with swollen feet covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well Lord, if women were to have permission granted to them to do as they desires? Has not Mahapajapati 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 suckled the Blessed One at her own breast. Therefore, it were well Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathagata.” “Enough Ananda! Let it not, please, that women should be allowed to do so.” A second time and a third time did Ananda make the same request, in the same words, and received the same reply. Then, the Venerable Ananda asked the Blessed One, “What can be the ground. Lord, for your refusal to allow women to take Parivajja. The Lord knows that the heretics and niganthas hold that the and women cannot reach to nibbana because they are unclean and inferior. They do therefore not allow women to take Parivajja. Does the Blessed One hold the same view as the nigantha? Has not the Blessed One allowed low by birth(slave) to take Parivajja and join the Sangh in the same way he has done to the noble class? What is the ground Lord, for treating women differently? Does the Blessed One hold that women are not capable of reaching Nibbana under the doctrine and discipline 134

 

proclaimed by the Blessed One?” The Blessed One replied, “Ananda! Do not misunderstand me. I hold that women are as much capable as men in the matter of reaching Nibbana. Ananda! do not misunderstand me, I am not an upholder of the doctrine of sex inequality. My rejection of Mahapajapati’s request is not based on sex inequality. It is based on practical grounds.” “I am happy Lord, to know the real reason. But must the Lord refuse her request because of practical difficulties? Would not such an act bring the Dhamma into discredit and make it open to the charge of upholding sex inequality? Could not the Lord devise some rules to get over such practical difficulties by which the Lord is worried?” “Well, Ananda, I grant if Mahapajapati insists that women must be allowed to take Parivajja under the doctrine and discipline proclaimed by me. But it shall be subject to eight conditions. Let Mahapajapati Gotami take upon herself the responsibility of enforcing the Eight Chief Rules. That will be her initiation.” Then the Venerable Ananda, when he learnt from the Blessed One these Eight Chief Rules, went to Mahapajapati Gotami and told her all that the Blessed One had said. “Just, Ananda, as a woman, when young and of tender years, accustomed to adorn herself, would, when she had bathed hes head, receive with both hands a garland of lotus flowers, or of jasmine flowers and place it on the top of her head; even so do I, Ananda, take upon me these Eight Chief Rules, never to be transgressed during my lifelong,” said Mahapajapati to Ananda. Then the Venerable Ananda returned to the Blessed One, and bowed down before him, and took his seat, on one side. And, so sitting, the Venerable Ananda said to the Blessed One, “Mahapajapati Gotami, Lord, has taken upon herself the responsibility for the enforcement of the Eight Chief Rules, she may therefore be regarded as having received the Upasampada initiation,” (entry into the Sangha). Now, Mahapajapati received ordination, and around 500 Sakya ladies who had come with her were also ordained at the same time. Thus, ordained great Prajapati came before the Master, and saluting him, stood on one side and the Blessed One taught her the Dhamma, the doctrine 135

 

and the discipline. The other five hundred Bhikkhunis were instructed by Nandaka, one of the disciples of the Blessed One. Among the Sakya women who became Bhikkhunis along with Mahapajapati was Yasodhara. After her initiation she came to be known as Bhadda Kaccana.

2.CONVERSION OF PARAKATI

Once the Blessed Lord was living in Savathhi in the Jetavana Aram of Anathpindika. It so happened that Ananda, his disciple, had gone into the city to beg for alms. After eating his food Ananda was going to the river for drinking water. He saw a girl on the river bank filling her pot. Ananda asked her to give him some water. The girl, whose name was Parakati, refused, saying she was a Chandalika (It seems to be sorcerers’ class.) Ananda said, “I am concerned with water, I am not concerned with your class.” The girl then gave him some water from her pot. Thereafter Ananda left for Jetavana. The girl followed him and saw where he was staying and found that his name was Ananda and that he was a follower of the Buddha. On returning home she told her mother Matangi what had happened and falling on the ground started weeping. The mother asked for the cause of her weeping. The girl told the whole story, and said, “If you wish to marry me, I can only marry Ananda. I will not marry anybody else.” The mother started on an inquiry. On return she told the girl that such a marriage was impossible for Ananda was under a vow of celibacy. On hearing this news, the girl was filled with extreme sorrow and gave up food. She was not prepared to take things as though it were a decree of fate. So, she said, “Mother, you know the art of sorcery, don’t you? Why don’t you employ it to achieve our purpose?” The mother said, “I will see what can be done.”

Next day, Matangi invited Ananda to her house for a meal. Ananda also thought to share some teachings with them by using the opportunity. The girl became very happy. Matangi then told Ananda that her daughter was very anxious to marry him. Ananda replied, “I am vowed to be celibate and therefore I cannot marry any woman.” “If you 136

 

do not marry my daughter, she will commit suicide, so attached she is to you,” Matangi told Ananda. “But I cannot help,” replied Ananda. Matangi went inside and told her daughter that Ananda refused to marry her. The girl cried, “Mother, where is your sorcery?” The mother said, “My sorcery cannot win against the Tathagata.” Ananda rose to leave the place. Before his leaving he was offered a glass of drink. It was specially prepared by her mother Matangi. It was potion of sexual stimulating. Ananda realized something wrong in drink. He sat down in lotus position to control her senses. The girl shouted and said, “Close the door and do not allow him to go out. I shall see that he becomes my husband this very night.” The mother did what the girl wanted her to do. As night fell the mother brought in the room a bed. The girl, dressed in her best, stepped in. But Ananda remained unmoved. Ananda did not yield, and the mother and the daughter feeling helpless, left him free. Ananda on his return told the Blessed Lord all that had happened.

Next day, the girl came to Jetavana in search of Ananda. Ananda was going out for alms. Ananda saw her and wanted to avoid her. But the girl followed him wherever he went. When Ananda returned to Jetavana, he found the girl waiting at the door of his Vihar. Ananda told the Blessed One how the girl was pursuing him. The Blessed One sent for her. When the girl appeared before him the Blessed One asked her why she was pursuing Ananda. The girl replied that she was intent on marrying him “I have heard he is unmarried and I am also unmarried.” The Lord said, “Ananda is a Bhikku and he has no hair on his head. If you can get yourself clean shaven, I shall see what could be done.” The girl replied, “I am prepared for it.” The Bhagava the Lord said, “You must get your mother’s permission for undergoing tonsure.” The girl returned to her mother and said, “Mother! I have achieved what you failed to achieve. The Bhagava(Pali word used for Tathagata only) has promised to get me married to Ananda if I undergo tonsure.” The mother grew angry and said, “You must not do that. You are my lovely beautiful daughter and you must keep hair. 137

 

Why are you so eager to marry a samana Ananda? I can get you married to a better man.” She replied, “I will either die or marry Ananda. There is no third alternative for me.” The Mother said, “Why are you insulting me?” The girl said, “If you love me, you must let me do as I wish.” The mother withdrew her objection and the girl underwent tonsure. Then the girl presented herself before the Blessed Lord saying, “I have tonsured my head as directed by you.” The Blessed Lord said: What do you want? What part of his body you cherish?

Parakiti: I am in love with his nose, I am in love with his mouth, I am in love with his ears, I am in love with his voice, I am in love with his eyes and I am in love with his gait.

The Blessed Lord: Do you know that the eyes are the home of tears, the nose is the home of dirt, the mouth is the home of spit, the ear is the home of dirt and the body is the container of dung and urine. When men and women come together, they procreate children. But where there is birth there is death also. Where there is death there is sorrow also. My dear girl, what are you going to get by marrying Ananda, I do not know.

The girl began to cogitate and agreed that there was no purpose in her marriage with Ananda on which she was so intent and she told the Blessed Lord accordingly. After saluting the Blessed Lord, the girl said, “Owing to ignorance, I was going in pursuit of Ananda. My mind is now enlightened. I am like a sailor whose ship after a mishap has reached the other bank. I am like an unprotected aged person who has found protection. I am like the blind who has got new sight. The Blessed Lord by his wise words of advice has awakened me from my sleep.” “Blessed art thou, Parakati, for though you are a Chandalika, you will be a model for noblemen and noblewomen. You are of low class by birth in society, but noble class will learn a lesson from you. Swerve not from the path of justice and righteousness and you will outshine the royal glory of queens on the throne.” The marriage having failed, the only course for her was to join the Bhikkhuni Sangh. Having expressed her wish, 138

 

she was admitted into it, though she belonged to the lowest class. 139

 

PART VIII

CONVERSION OF THE FALLEN AND THE CRIMINALS

1. Conversion of a Vagabond
2. Conversion of Angulimala, the Robber
3. Conversion of Other Criminals
4. Risk of Conversion

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1.CONVERSION OF A VAGABOND

There lived a certain disorderly person living in Rajagaha, who neither reverenced his parents nor paid respect to his superiors, but always had resort to sacrifice and worship of the sun and moon and fire when he went wrong, hoping thereby to get merit, and feel happy in himself. But notwithstanding all his bodily exercises, in worship and offerings, he found no peace, even after three years’ incessant perseverance. He at length resolved to go to Savathhi to inquire of the Buddha. Arrived there, and seeing the glory of his person, he fell down at his feet, and said how he was pleased. Then the Lord explained the folly of animal sacrifice, and the self-ness of all such exercises where the heart was untouched, and where there was no final reverence or dutiful behaviour to those to whom it belonged; and in, conclusion recited certain gathas. On this, the villagers, and especially the parents of the children, came near to worship him. On seeing the parents, and hearing their account of the children, Buddha smiled, and recited these gathas. “The great man is entirely free from covetous desire; he wells in a place of light himself enlightened. Although perchance he meets with sorrow, he rejoices; without consternation, he exhibits his wisdom. The wise man concerns himself with no worldly business; he desires neither wealth, children, or possessions (land), always carefully observing the precepts, and walking in the way of supreme wisdom, he hankers not after strange doctrine (or wealth or honour). The wise man, knowing the character of instability, as a tree in the midst of sand (uses every effort) to change his friend whose mind is unfixed, and to bring him back from impurity to virtue (purity).”

2.CONVERSION OF ANGULIMALA, THE ROBBER

There was, in the realm of Pasenadi, king of Kosala, a robber named Angulimala, a ruffian whose hands were red with blood, who was always killing and wounding, and showed no mercy to any living creature. Because of him, what had been villages were villages no more, what had been townships were townships no more, and what had 141

 

been countryside was countryside no more. From every human being whom he slew, he took a finger to make for himself a necklace, and so got his name of “Necklace of Fingers.” Once when the Lord was staying in Savatthi in Jeta’s grove he had heard of the ravages committed by the robber Angulimala. The Blessed Lord decided to convert him into a righteous man. So, one day after taking his meal and after putting away his bedding and then, with robes and bowl, set out on his journey “to find the robber Angulimala”. Seeing him journeying thither, people living near that place like goatherds, ploughmen and wayfarers called out: “Don’t go that way, recluse! It will take you to the robber Angulimala. Why, even when, ten, twenty, thirty, or forty people band themselves together to travel this road, the whole company falls into the robber’s hands!” But, without a word, the Lord held on to his way. A second time, and yet a third time those near there and the rest repeated their warning; but still, without a word, the Lord went his way. From some way off the robber saw the Lord coming and marvelled exceedingly that, where even companies of ten to fifty travellers dare not come his way, this solitary recluse should be seen to be forcing his way alone; and the robber was minded to slay ‘this recluse.’ So, armed with sword and buckler and with his bow and quiver, the robber followed up the Lord’s trail. The Lord, while he himself was proceeding at his wonted pace, the robber, for all his efforts, could not catch him up. Thought the robber, “This is a wonderful and marvellous thing. Here to fore, I could always overtake an elephant, or horse, or carriage, or deer, when going full speed; and yet here am I unable, despite all my efforts, to overtake this recluse while he proceeds at his wonted pace.” So, he stopped and shouted to the Lord to stop. When the two met the Lord said, “I have stopped, Angulimala, for your sake. Will you stop following your career of an evil doer? I have been pursuing you in order to win you over, to cover you to the path of righteousness. The good in you is not yet dead. If you will only give it a chance it will transform you.” Angulimala felt overcome by the words of the Blessed One, saying, “At last this sage has tracked me down. And now 142

 

that thy hallowed words ask me to renounce evil deeds forever, I am prepared to give myself a trial,” replied Angulimala. Angulimala threw into a deep abyss the string of his victims’ fingers which he wore round his neck and fell at the Master’s feet and prayed admission to the Brotherhood. The Lord, the guide of gods and men, said, “Almsman, follow me; and almsman since that summons Angulimala did become. With Angulimala as his almsman in attendance, the Lord now proceeded on his way to the pleasance in Savatthi. At this very time the portals of King Pasenadi’s inner palace were beset by a huge crowd loudly shouting that in the realm he had conquered there was a robber named Angulimala, a ruffian who was committing ravages and was killing and wounding innocent people and who took pride in wearing a necklace made of fingers of victims whom he slew. “Suppress him, sire,” they cried. Pasenadi promised to run him down to earth. But he failed. One morning King Pasenadi went to the pleasance to see the Lord. The Blessed Lord inquired, “What is the matter, sire? Is there trouble with Seniya Bimbisara of Magadha, or with Licchavis of Vesali or with any other hostile power?” “No trouble at all of that sort, sir. In my realms there is a robber named Angulimala who is infesting my territories and harassing my subjects. I want to suppress him but I have failed.” “If now, sire, you were to see Angulimala with his hair and beard off, in the yellow robes, as a pilgrim who kills not. steals not, lies not, eats but one meal a day, and leads the higher life in virtue and goodness, what would you do to him?” “Sir, I would salute him, or rise to meet him or would invite him to be seated or invite him to accept robes and other requisites, or I would extend to him the defence, protection and safeguards which are his due. But how could the shadow of such virtue ever extend to one so wicked and depraved?” At that moment the Reverend Angulimala was seated quite close to the Lord, who stretching forth his right arm, said, “This, sire, is Angulimala!” At this the king in his alarm became dumbfounded, with every hair of his body standing erect. Seeing this, the Lord said, “Fear not, sire; fear not; there is no cause for fear here.” So, the king’s fears 143

 

and alarm abated; and across to the reverend Angulimala he went, saying, “Is your reverence indeed Angulimala?” “Yes, sire.” “What sire, was your father’s family, and your mother’s?” “My father was a Gagga, sire, and my mother a Mantani.” “Be of good cheer, Gagga Mantani-putta; I will take care to supply you with all requisites.” Now at the time the Reverend Angulimala having pledged to be resident in the wilds, subsisting on alms, and wearing clothes from the dust heap not exceeding three in number, he declined the king’s offer on the ground that he had already got his full three robes. Then the king went across to the Lord and after salutations seated himself to the one side, saying; “It is wonderful, sir, it is marvellous, what a tamer of the untamed the Lord is, how he quells the unquelled, and how he calms the uncalmed! Here is one whom I could not subdue with cudgel and sword; but without either cudgel or sword the Lord has subdued him! And now, sir, I must be going, for I have much to do and attend to.” “When Your Majesty pleases.” Then, rising from his seat, the king saluted the Lord with deep reverence and withdrew.

One day when, duly robed and bowl in hand, Angulimala had gone into Savatthi for alms, he was hit by a clod flung by one man, by a club flung by a second and by a potsherd flung by a third, and so on that he was with a broken head streaming with blood, with his bowl smashed, and with his cloak in tatters, that he presented himself before the Lord. Seeing him drawing near, the Lord said to Angulimala, “Endure it all, endure it all.” Thus did Angulimala the robber become a righteous man by accepting the teachings of the Buddha. Expressing the joy of the bliss of deliverance he said, “Who shows zeal, where zeal was none, who with virtue cloakes his past, who in youth to Buddha cleaves, he, like the moon, floods earth with light. Let my foes hear this gospel, embrace this creed and follow wisdom’s sons who cleave to it. Let my foes hear in season, love’s message which is meek forbearance and conform their lives to it. As ‘Finger Necklace,’ I, bandit, lived and whirled downstream, till He brought me to land. As finger Necklace, ‘I was steeped in blood; saved now am I.” 144

 

3.CONVERSION OF OTHER CRIMINALS

There was to the south of Rajagaha a great mountain, distant from the city about 200 li. Through this mountain there was a pass, deep and lonely, through which the road to South India lay. Many dozens or hundreds or more robbers had taken up their abode in this defile, who used to murder and rob all travellers that passed that way. The king had vainly sent his forces to capture them, but they always escaped. The Buddha, residing in the neighbourhood, and considering the case of these men, that they understood not the nature of their conduct, and that although he had come into the world to teach them, yet their eyes had not seen him, nor their ears heard the tidings of his law, he resolved to go to them. Consequently, he went there. The robbers proceeded to surround the traveller, with a view to prevent his escape; but on seeing his serene and awe view, they fell on the ground. On their falling to the ground, they exclaimed, “What God is this?” “What God is this?” On this the traveller began to explain that such hurts and pains as they give and receive were trivial compared with the pain caused by the sorrow that rules the world, and the wounds of unbelief and doubt, and that nought but the wisdom resulting from earnest attention (hearing) to the Scriptures could heal such wounds; and then he added these words and said: “There is no painful wound so bad as sorrow. No piercing arrow so sharp as folly. Nothing can remedy these but an earnest attention to religious instruction. From this the blind receive sight, the deluded are enlightened. Men are guided and led by this, as eyes, given to them without eyes. This, then, is able to dispel unbelief, to remove sorrow, to impart joy; the highest wisdom is the lot of those who “hear. This is the title of him who has acquired the greatest merit (most to be revered).” On hearing this the robbers repented of their evil lives. They then and there became disciples and obtained rest and peace.

4.RISK OF CONVERSION

Once, Buddha was residing in a country about 500 li from Rajagaha, full of mountains. In these mountains there 145

 

lived a certain clan of about 122 persons, who occupied themselves in hunting, and fed themselves on the flesh of the animals they killed. Buddha went to the place and converted the women, who ‘were left alone during the day, whilst their husbands were hunting, and then adds these lines. “He who is humane does not kill. He is ever able to preserve life. This principle is imperishable; whoever observes it, no calamity shall betide that man. Politeness, indifference to worldly things, hurting no one, without place for annoyance. Ever exercising love towards the infirm; pure, according to the teaching of Buddha; knowing when sufficient has been had; knowing when to stop. This is to escape birth and death.” The women, having heard these words, were converted, and on the men’s return, although they wished at first to kill Buddha, they were restrained by their wives; and, listening to these words of love, they also were converted. And then he added these lines. “There are eleven advantages which attend the man or woman who practices mercifulness, and is tender to all lives (i.e mitta).

1. His/her body is always in health (happy).
2. He/her is blessed with peaceful sleep.
3. when he or she is engaged in study he is also composed.
4. He/she has no evil dreams.
5. He/she is protected by nature.
6. He/she is loved by people.
7. He/she is unmolested by poisonous things.
8. He/she escapes the violence of war.
9. He/she is unharmed by fire or water.
10. He/she is successful wherever he lives, and

 

when he or she is dead his or her fame goes far and wide.

These are the eleven.” Having uttered these words, both men and women were admitted into the company of his disciples, and obtained rest. 146

 

BOOK III

WHAT THE BUDDHA TAUGHT

1. Part I : His Place in his Dhamma
2. Part II : Different View of the Buddha’s Dhamma
3. Part III : What a Dhamma
4. Part IV : What is Not Dhamma
5. Part VI : What is Sadhamma

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PART I

BUDDHA PLACE IN HIS DHAMMA

1. His Place in His Dhamma
2. The Buddha did not promise to give salvation
3. The Buddha did not claim any Divinity for Himself or for His Dhamma

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1.HIS PLACE IN HIS DHAMMA

The Buddha did not claim any divinity for Himself or for His Dhamma. It was discovered by man for man. It was not a Revelation. The Buddha claimed no place for Himself in His Own Dhamma.

Christ claimed to be the Prophet of Christianity. He further claimed that he was the Son of God. Christ also laid down the condition that there was no salvation for a person unless he accepted that Christ was the Son of God. Thus, Christ secured a place for Himself by making the salvation of the Christian depend upon his acceptance of Christ as the Prophet and Son of God.

Mohammad, the Prophet of Islam, claimed that he was a Prophet sent by God. He further claimed that no one could get salvation unless he accepted two other conditions. A seeker of salvation in Islam must accept that Mohammad is the Prophet of God. A seeker after salvation in Islam must further accept that he is the last prophet. Salvation in Islam is thus ensured only to those who accept these two conditions. Mohammad thus secured a place for Himself by making the salvation of the Muslim depend upon his acknowledgement of Mohammed as the Prophet of God.

No such condition was ever made by the Buddha. He claimed that he was no more than the natural son of Suddhodana and Rummin (Later Mahamaya). He carved for himself no place in his religion by laying down any such conditions regarding himself for salvation as Jesus and Mahommad did. That is the reason why we are left to know so little about himself even though abundant material was available. As is known, the first Buddhist congregation was held soon after the death of the Buddha at Rajagaha. Kassappa presided over the congregation. Anand, Upali and many others who belonged to Kapilavathhu and who wandered with him wherever he went and were with him till his death were present. But what did Kassappa the President do? He asked Anand to repeat the Dhamma and put the question to the congregation, “Is this right?” They answered in the affirmative. And Kassappa then closed the question. Thereafter he asked Upali to repeat the Vinaya 149

 

and put the question to the congregation, “Is this right?” They answered in the affirmative. Kassappa then closed the question. Kassappa then should have put the third question to someone present in the congregation to record some important incidents in the life of the Buddha. But Kassappa did not. These were the only two questions with which he thought the Sangh was concerned.

If Kassappa had collected the record of the Buddha’s life, we would have had today a full-fledged biography of the Buddha.

Why did it not strike Kassappa to collect the record about the Buddha’s life?

It could not be indifference. The only answer one can give is that the Buddha had carved no niche for himself in his religion. The Buddha and his religion were quite apart.

Another illustration of the Buddha keeping himself out of his religion is to be found in his refusal to appoint a successor. Twice or thrice the Buddha was requested by his followers to appoint a successor. Every time the Buddha refused. His answer was, “The Dhamma must be its own successor. Principle must live by itself, and not by the authority of man. If principle needs the authority of man, it is no principle. If every time it becomes necessary to invoke the name of the founder to enforce the authority of Dhamma then it is no Dhamma.” Such was the view he took of his own position regarding his Dhamma.

2.THE BUDDHA DID NOT PROMISE TO GIVE SALVATION

He said, “He is Marga Data (the one shows the way) and not saviour (Giver of Salvation).” Most religions are described as revelations. But the Buddha’s religion is not a revelation. A revealed religion is so called because it is a message of God to His creatures to worship their maker (i.e., God) and to save their souls. Often the message is sent through a chosen individual who is called a prophet to whom the message is revealed and who reveals it to the people. It is then called Religion. The obligation of the prophet is to ensure salvation to the faithful. Salvation of the faithful 150

 

means the saving of their souls, from being sent to hell provided they obey God’s commands and recognise the prophet as his messenger. The Buddha never claimed that he was a prophet or a messenger of God. He repudiated any such description.

A more important point than this is that his religion is a discovery. As such it must be sharply distinguished from a religion which is called Revelation. His religion is a discovery in the sense that it is the result of inquiry and investigation into the conditions of human life on earth and understanding of the working of human instincts with which man born, the moulding of his instincts and dispositions which man has formed as a result of history and tradition and which are working to his detriment. All prophets have promised salvation. The Buddha is the one teacher who did not make any such promise. He made a sharp distinction between a saviour and a marga data, one who gives salvation and one who only shows the way. He was only a marga data. Salvation must be sought by each for himself by his own effort. He made this very clear to the Moggallana in the following Sutta.

“Once the Exalted One was staying at Savatthi, in the East Park, at the storeyed house of Migara’s mother. Then, the Moggallana, the accountant, came to the Exalted One and gave him friendly greeting and after the exchange of courtesies sat down at one side. So seated, the Moggallana, the accountant, said this to the Exalted One, “Just as Master Gotama, one gets a gradual view of this storeyed house, a progress, a graduated path, and so on right up to the last step of the stairs, just so is the progressive training of us. Just as in a course of archery, Gotama, with us the learned man, the training, the progress, the approach is step by step; for instance, in counting. When we take a private pupil, we make him count thus: ‘One one, twice two, thrice three, four times four, and so on up to a hundred.’ Now is it possible. Master Gotama, for you to point to a similar progressive training on the part of your followers in your Dhamma”. “It is so, Moggallan the accountant. Take the case of a clever horse-trainer. He takes a thorough-bred in 151

 

hand, gives him his first lesson with bit and bridle, and then proceeds to the further course. Just so, accountant, the Tathagata takes in hand a man who is to be trained and gives him his first lesson, thus, “Come thou, brother! Be virtuous. Abide, constrained by the restraint of the obligation. Become versed in the practice of right behaviour; seeing danger in trifling faults, do you undertake the training and be a pupil in the moralities. As soon as, he has mastered all that, the Tathagata gives him his second lesson, thus, “Come thou brother! Seeing an object with the eye, be not charmed by its general appearance or its details. Persist in the restraint of that dejection that comes from craving, caused by the sense of sight uncontrolled, these ill states, which would overwhelm one like a flood. Guard the sense of sight, win control over the sense of sight. And so do with the other organs of sense. When you hear a sound with the ear, or smell a scent with the nose, taste a taste with the tongue, or with body touch things tangible, and when with mind you are conscious of a thing, be not charmed with its general appearance or its details. As soon as, he has mastered all that, the Tathagata gives him a further lesson, thus, “Come thou, brother! Be moderate in eating; earnest and heedful do you take your food, not for sport not for indulgence, not for adding personal charm or comeliness to body, but do it for body’s stabilising, for its support, for protection from harm, and for keeping up the practice of the righteous life, with this thought. I check my former feeling. To no new feeling will I give rise, that maintenance and comfort may be mine. Then, Moggallan the accountant, when he has won restraint in food, the Tathagata gives him a further lesson thus, “Come thou, brother! Abide given to watchfulness. By day, when walking or sitting, cleanse your heart from things that may hinder you. By night spend the first watch walking up and down or sitting and do likewise. By night in the second watch, lie down on the right side in the posture of a lion, and placing one foot upon the other, mindful and self-possessed, set your thoughts on the idea of exertion. Then in the third watch of the night rise up, and walking up and down, or sitting, cleanse the heart of things 152

 

that may hinder. Then, when the brother is devoted to watchfulness, the Tathagata gives him a further lesson, thus, “Come thou, brother! Be possessed of mindfulness and self-control. In going forth or going back, have yourself under control. In looking forward or looking back, in bending or relaxing, in wearing robes or carrying robe and bowl, in eating, chewing, tasting, in easing yourself, in going, standing, sitting, lying, sleeping or waking, in speaking or keeping silence have yourself under control. When he is possessed of self-control, the Tathagata gives him a further lesson thus, “Come thou, brother! Seek out a secluded lodging, a forest or root of a tree, a mountain or a cave or a mountain grotto, a charnel field, a forest retreat, the open air, a heap of straw.’ And he does so. And when he has eaten his food, he sits down cross-legged, and keeping his body straight up, he proceeds to practise the four ecstasies. Now, Accountant, for all brothers who are pupils, who have not yet attained mastery of mind, who abide aspiring, for such is the manner of my training. But as to those brethren who are arhants, who have destroyed the asavas, who have lived the life, done their task, laid down the burden, won their own salvation, utterly destroyed the fetters of becoming, and are released by the perfect insight, for such as those these things are conducive to ease in the present life and to mindful self-control as well.” When this was said, the Moggallana the accountant, said to the Exalted One, but tell me, Master Gotama, Do the disciples of the worthy Gotama, do all of them win the absolute perfection which is Nibbana or do some fail thus to attain?” “Some of my disciples. Mogglana, thus advised and trained by me, do so attain. Others do not,” was reply by the blessed one. “But what is the reason, Master Gotama? What is the cause, Master Gotama? Here we have Nibbana. Here we have the Path to Nibbana. Here we have the worthy Gotama as instructor. What is the reason, I say, why some disciples thus advised and trained do attain, while others do not attain? The Blessed One said, “That, Moggallan, is a question that I will answer. But first do you answer me this, so far as you think 153

 

fit. Now how say you Moggallan the accountant; Are you well skilled in the road to Rajagaha?”

I am, master, skilled indeed am I in the road to Rajagaha!

Well, thus instructed, thus advised, he takes the wrong road, and off he goes with his face set to the west. Then a second man comes up with the same request and you give him the same instructions. He follows your advice and comes safe to Rajagaha. That is my business? What do I do in the matter Moggallana? The Tathagata is one who only shows the way.” Here is a full statement that he does not promise salvation. He only shows the way. Besides, what is salvation? With Mohammad and Jesus salvation means saving the soul from being sent to hell by the intercession of the Prophet. With Buddha salvation means Nibbana and Nibbana means control of passions. What promise of salvation can there be in such a Dhamma?

3.THE BUDDHA DID NOT CLAIM ANY DIVINITY FOR HIMSELF OR FOR HIS DHAMMA

It was discovered by man for man. It was not a Revelation.

He claimed that he was one of the many human beings and his message to the people was the message of man to man.

The Buddha made no such claim either for himself or his Sasana.

He never claimed infallibility for his message. The only claim he made was that his message was the only true way to salvation as he understood it. It was based on universal human experience of life in the world. He said that it was open to anyone to question it, test it and find what truth it contained. No founder has so fully thrown open his religion to such a challenge. 154

 

PART II

DIFFERENT VIEWS OF THE BUDDHA’S DHAMMA

1. What others have understood Him to have Taught
2. The Buddha’s Own Classification

155

 

1.WHAT OTHERS HAVE UNDERSTOOD HIM TO HAVE TAUGHT

This is a question on which no two followers of the Buddha or the students of Buddhism agree. To some Samadhi is his principal teaching. To some it is Vippassana. To some Buddhism is esoteric. To others it is exoteric. To some it is a system of barren metaphysics. To some it is sheer mysticism. To some it is a selfish abstraction from the world. To some it is a systematic repression of every impulse and emotion of the heart. Many other views regarding Buddhism could be collected.

Why such views are? The results of the fact that the majority of the writers on Buddhism are students of ancient Indian history. Their study of Buddhism is incidental and occasional. Some of them are not students of Buddhism. They are not even students of anthropology, the subject matter which deals with the origin and growth of religion. The question that arises is- Did the Buddha have no Social Message?” When pressed for an answer, students of Buddhism refer to the two points. They say—1. The Buddha taught Ahimsa. 2. Buddha taught peace!” If further asked-

1. Did the Buddha give any other Social Message?”
2. Did the Buddha teach justice?
3. Did the Buddha teach love?
4. Did the Buddha teach liberty?
5. Did the Buddha teach equality?
6. Did the Buddha teach fraternity?
7. Could the Buddha answer Karl Marx?

 

These questions are hardly ever raised in discussing the Buddha’s Dhamma. My answer is that the Buddha has a Social Message. He answers all these questions. But they have been buried by modern authors.

2.THE BUDDHA’S OWN CLASSIFICATION

The Buddha adopted a different classification of Dhamma.

1. The first category he called Dhamma.
2. Second category called Not-Dhamma (Adhamma) though it went by the name of Dhamma.

156

 

 

3. Third category which he called Saddhamma. It was another name for Philosophy of Dhamma.

 

To understand His Dhamma one must understand all the three— Dhamma; Adhamma; Saddhamma. 157

 

PART III

WHAT IS DHAMMA?

1. To Maintain Purity of Life is Dhamma
2. To Reach Perfection in Life is Dhamma
3. To Live in Nibbana is Dhamma
4. To Give up Craving is Dhamma
5. To believe that all compound things are impermanent is Dhamma
6. To believe that Karma is the instrument of Moral Order is Dhamma

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1.To Maintain Purity of Life is Dhamma

(i)

There are three forms of purity. And of what sort is purity? The purity of body, the purity of speech and the purity of mind. What is purity of body?

1. Abstains from taking life
2. Abstain from stealing, abstain from taking what has not been given
3. Abstain from sexual misconduct
4. Abstain from intoxicant like liquor, mrinjuana etc.

 

And of what sort is purity of speech?

1. Abstains from falsehood

 

And of what sort is purity of mind?

Here in monk, if he has some personal sensual desire, is aware, “There is in me sensual desire.” If there be none, he is likewise aware of it. Also, he is aware of how the arising of sensual desire not yet arisen comes about, and how it is abandoned when it has arisen, and how in the future there is no such arising. If he has some personal malevolence, he is aware, “There is within me malevolence.” Also, he is aware of the arising . . . and the abandoning thereof, and of how in future there is no recurrence thereof, “If he has some personal sloth-and-torpor . . . excitement and flurry . . . if he has some personal doubt-and-wavering, he is aware of the fact. Also, of how (each of these) arises, is abandoned and recurs not again in future. This is called ‘purity of mind.’ He who is pure in body, speech, and mind, “Sinless and clean and blessed with purity

(ii)

There are these three forms of purity. And of what sort is purity? The purity of body, the purity of speech and the purity of mind. What is purity of body?

1. Abstains from taking life
2. Abstain from stealing, abstain from taking what has not been given
3. Abstain from sexual misconduct

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4. Abstain from intoxicant like liquor, mrinjuana etc.

 

And of what sort is purity of speech?

1. Abstains from falsehood, babbles

 

And of what sort is purity of mind?

Herein a certain one is not covetous or malevolent of heart and has right view. This is called ‘purity of mind.’ These are the three forms of purity.”

(iii)

There are these five weaknesses, which are a source of weakness to training. What five?

1. Abstains from taking life
2. Abstain from stealing, abstain from taking what has not been given
3. Abstain from sexual misconduct
4. Abstain from telling lie, and idle babbles.
5. Abstain from intoxicant like liquor, mrinjuana etc.

 

These are the five causes which lead to failure. When these five sources of weakness to training are put away, four arisings of mindfulness should be made to become. Herein a monk abides contemplating the body as body, strenuous, mindful and self-possessed, having overcome both the hankering and discontent common in the world. He abides contemplating the feelings as feelings. He abides contemplating the mind as mind. He abides contemplating ideas as ideas, strenuous, mindful and self-possessed, having overcome both the hankering and discontent common in the world. When these five sources of weakness to training are put away, these four arisings of mindfulness should be made to become.

(iv)

There are these three failures. Failure in morals, failure in mind, failure in view. And of what sort is failure in morals?

A certain one

1. takes life,
2. steals,

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3. is a wrong-doer in sensual desires,
4. a liar, a slanderer, of bitter speech, an idle babbler.
5. Abstaining from intoxicants.

 

This is called “failure in morals.”

And of what sort is failure in mind?

“A certain one is covetous and malevolent of heart. This is called “failure in mind.”

And of what sort is failure in view?

“A certain one holds the depraved, the perverse view that there is no virtue in alms giving, in sacrifice, in offerings that there is no fruit, no result of good and evil deeds. There is no mother, no father, no beings of spontaneous birth: that in the world are no recluses and Heretics who have won the summit, who have won perfection, who of themselves by their own intuitional powers have realised the world beyond and can proclaim it. This, monks, is called “failure in view.”

Monks, there are these three successes. What three?

“Success in morals, success in mind, success in view. Now of what sort is success in morals? A certain one abstains from taking life, stealing, sexual misconduct, telling lie, and intoxicants. This is called “success in morals.”

And of what sort is success in mind?

“Herein a certain one is not covetous or malevolent of heart. This is called “success in mind.”

And of what sort is success in view?

“Herein a certain one has right view: he holds with certainty that there is virtue in almsgiving, in sacrifice, in offerings. There is fruit and result of good and evil deeds. Mother, father and beings of spontaneous birth do exist: that in the world there are recluses and Heretics who have realised the world beyond and can proclaim it. This, monks, is called “success in view.”

2.TO REACH PERFECTION IN LIFE IS DHAMMA

There are these three perfections. Perfection in body, speech and mind. And of what sort is perfection in mind? “By the destruction of the asavas, realising in this very life himself, knowing it thoroughly, the heart’s release, the 161

 

release by insight which is free from the asavas, having attained it abides therein. This is called “perfection in mind.” These are the three bodily perfections.

There are other perfections. The Buddha explained them to Subhuti.

Subhuti: What is a Bodhisattva’s perfection of giving?

The Lord: Here a Bodhisattva, his thoughts associated with the knowledge of all modes, gives gifts, i.e., inward or outward things, and, having made them common to all beings, he dedicates them to supreme enlightenment; and also, others he instigates thereto. But there is nowhere an apprehension of anything.

Subhuti: What is a Bodhisattva’s perfection of morality?

The Lord: He himself lives under the obligation of the ten ways of wholesome acting, and also others he instigates there to.

Subhuti: What is a Bodhisattva’s perfection of patience?

The Lord: He himself becomes one who has achieved patience, and others also he instigates to be patience.

Subhuti: What is a Bodhisattva’s perfection of vigour?

The Lord: He dwells persistently in the five perfections, and also others he instigates to do likewise.

Subhuti: What is the Bodhisattva’s perfection of concentration (or meditation)?

The Lord: He himself, through skill in means, enters into the trances, yet he is not reborn in the corresponding heavens of form as he could; and others also he instigates to do likewise. Subhuti: What is a Bodhisattva’s perfection of wisdom?

The Lord: He does not settle down in any dharma, he contemplates the essential original nature of all dharmas; and others also he instigates to the contemplation of all dharmas. It is Dhamma to cultivate these perfections.

3.TO LIVE IN NIBBANA IS DHAMMA

“Nothing can give real happiness as Nibbana.” So said the Buddha. Of all the doctrines taught by the Buddha the doctrine of Nibbana is the most central one. What is 162

 

Nibbana? Nibbana as taught by the Buddha has a totally different meaning and content than what has been given to it by his predecessors.

To accept such a conception of Nibbana the Buddha felt was a gross wrong that can be done to a human being. For the satisfaction of appetites can result only in creating more appetites. Such a way of life could bring no happiness, he thought. On the contrary, such happiness was sure to bring more unhappiness. The Yogic conception of Nibbana was a purely temporary state. The happiness it brought was negative. It involved disassociation from the world. It avoided pain but gave no happiness. Whatever happiness it may be said to bring lasted as long as the yoga lasted. It was not permanent. It was temporary. The Buddha’s conception of Nibbana is quite different from that of his predecessors. There are three ideas which underlie his conception of Nibbana. Of these the happiness of a sentient being as distinct from the salvation of the soul is one. The second idea is the happiness of the sentient being in Samsara while he is alive. But the idea of a soul and the salvation of the soul after death are absolutely foreign to the Buddha’s conception of Nibbana. The third idea which underlies his conception of Nibbana is the exercise of control over the flames of the passions which are always on fire. That the passions are like burning fire was the text of a sermon which the Buddha delivered to the Bhikkus when he was staying in Gaya. This is what he said, “All things, O Bhikkus, are on fire. And what are all these things which are on fire? –

The eye, O Bhikkus, is on fire; forms are on fire; eye-consciousness is on fire; impressions received by the eye are on fire; and whatever sensation, pleasant, unpleasant, – or indifferent, originates in dependence on impression received by it, that also is on fire.”

The ear is on fire; sounds are on fire;

the nose is on fire; odours are on fire;

the tongue is on fire; tastes are on fire;

the body is on fire; whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on 163

 

impression received by the mind, that also is on fire. “And with what are these on fire? fire of passion. With the fire of hatred, with the fire of infatuation; with birth, old age, death, sorrow, lamentation, misery, grief and despair are they on fire.

Perceiving this, O Bhikkus, the learned and noble conceives an aversion. And in conceiving this aversion, he becomes divested of passion, and by the absence of passion he becomes free, and when he is free, he becomes aware that he is free. How can Nibbana give happiness? That is the next question which calls for explanation. The common notion is that man is unhappy because he is in want. But this is not always true. Man is unhappy even though he is in the midst of plenty. Unhappiness is the result of greed, and greed is the bane of life of those who have as well as of those who have not. This the Buddha has made clear in a sermon delivered to the Bhikkus in which he said, “Excited by greed (lobha), brothers, furious with anger (dosa), blinded by delusion (moha), with mind overwhelmed, with mind enslaved, men reflect upon their own misfortune, men reflect upon the misfortune of others, men experience mental suffering and anguish. If, however, greed, anger and delusion are done away, men reflect neither upon their own misfortune nor on mental suffering and anguish. Thus, brothers, is Nibbana visible in this life and not merely in the future; inviting, attractive, accessible to the wise disciple.” Herein lies the explanation of what consumes man and makes him unhappy. By using this analogy of burning fire to the working of human passions the Buddha has given the most forceful explanation for the unhappiness of man. What makes man unhappy is his falling a prey to his passions. These passions are called fetters which prevent a man from reaching the state of Nibbana. The moment he is free from the sway of his passions, i.e., he learns to achieve Nibbana, man’s way to happiness is open to him. These passions, according to the Buddha’s analysis, fall under three groups.

First: That which refers to all degrees of craving or attachment—such as lust, infatuation and greed (lobha). 164

 

Second: that which refers to all degrees of antipathy—hatred, anger, vexation or repugnance (dosa).

Third: that which refers to all degrees of ignorance—delusion, dullness and stupidity (moha or avijja).

The first and second fires relate to the emotions and over the whole scale of one’s attitudes and feelings towards other beings, while the third fire relates to all ideas that are in any way removed from the truth.

There are certain misunderstandings about the Buddha’s doctrine of Nibbana. The word Nibbana etymologically means out-blowing, extinguishing. Taking hold of this root meaning of the word, critics have tried to make nonsense of the doctrine of Nibbana. They hold that Nibbana means extinction of all human passions which is equivalent to death. They have by this means tried to throw ridicule over the doctrine of Nibbana. That such is not the meaning of Nibbana is quite clear if one examines the language of the fire sermon. The fire sermon does not say that life is burning and death is extinction. It says passions are on fire. The fire sermon does not say that the passions must be extinguished completely. It says do not add fuel to the flame. Secondly, critics have failed to make a distinction between Nibbana and Parinibbana. As the Udana says: “Parinibbana occurs when the body becomes disintegrated, all perceptions become stopped, all sensations die away, the activities cease and consciousness goes away. Thus, Parinibbana means complete extinction.” Nibbana can never have this meaning. Nibbana means enough control over passion so as to enable one to walk on the path of righteousness. It was not intended to mean. anything more. That Nibbana is another name for righteous life is made clear by the Buddha himself to Radha.

Once the venerable Radha came to the Exalted One. He saluted the Exalted One and sat down at one side. So seated the venerable Radha thus addressed the Exalted One, “Pray Lord, what for is Nibbana?” “Nibbana means release from passion “replied the Lord. “But Nibbana, Lord, what is the aim of it?” “Rooted in Nibbana, Radha, the righteous life is lived. Nibbana is its goal. Nibbana is its end.” 165

 

That Nibbana does not mean extinction is also made clear by Sariputta in the following sermon:

“Once the Blessed Lord was staying at Savatthi in Anathpindika’s Aram where Sariputta was also staying. “The Lord, addressing the brethren, said, “Almsmen, be ye partakers not of the world’s goods but of my doctrine; in my compassion for you all I am anxious to ensure this.” Thus, spoke the Lord, who thereupon rose and passed to his own cell. Sariputta remained behind and the brethren asked him to explain what is Nibbana. Then Sariputta in reply to the brethren said, “Brethren, know ye that greed is vile, and vile is resentment. To shed this greed and this resentment, there is the Middle Way which gives us eyes to see and makes us know, leading us on to peace, insight, enlightenment and Nibbana. What is this Middle Way? It is naught but the Noble Eightfold Path of right outlook, right aims, right speech, right action, right means of livelihood, right effort, right mindfulness, and right concentration. This is the Middle Way. Anger is vile and malevolence is vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy and deceit and arrogance are vile, inflation is vile, and indolence is vile. For the shedding of inflation and indolence there is the Middle Way giving us eyes to see, making us know, and leading us on to peace, insight, enlightenment. Nibbana which is naught but that Noble Eightfold Path.” Thus spoke the revered Sariputta Glad at heart, the almsmen rejoiced at what he had said. That the idea underlying Nibbana is that it is the path of righteousness. No one will mistake Nibbana for anything else. Complete annihilation is one extreme and Parinibbana is another extreme. Nibbana is the Middle Way. So understood all confusion about Nibbana will disappear.

4.TO GIVE UP CRAVING IS DHAMMA

In the Dhammapada the Buddha says, “There is no greater benefit than health and there is nothing more valuable than the spirit of contentment.” This spirit of contentment is not to be understood to mean meekness or surrender to circumstances. Because that would be quite contrary to the other teachings of the Buddha. The Buddha 166

 

has not said, “Blessed are they who are poor.” The Buddha has not said that the sufferer should not try to change his condition. On the other hand, he has said that riches are welcome and instead of listless suffering, he taught Viriya which is energetic action. What the Buddha meant when he said that contentment is the highest form of wealth is that man should not allow himself to be overpowered by greed which has no limits. As the Bhikku Rathapala has said, “Rich men I see who, folly-led, never give, but still amass, athirst for pleasures new. The king whose conquests to the sea extend, for sway over empires overseas will pine, still craving, kings and subjects pass away. Lacking, still lacking, they their bodies quit; never on earth can pleasures’ measure be filled.”

In the ‘MahaNidan-Sutta’ the Buddha has explained to Ananda the necessity of controlling greed. This is what he said. This it is, Ananda, that craving comes into being because of desire for gain, when desire for gain becomes a passion for possession when the spirit of possession gives rise to tenacity of possession it becomes avarice. Avarice or possession due to uncontrolled acquisitive instinct calls for watch and ward. Why is this craving or greed to be condemned? Because of this,” said the Buddha to Ananda, “many a bad and wicked state of things arises— blows and wounds, strife, contradiction and retorts; quarrelling, slander and lies.” That this is the correct analysis of class struggle there can be no doubt. That is why the Buddha insisted upon the control of greed and craving.

5.TO BELIEVE THAT ALL COMPOUND THINGS ARE IMPERMANENT IS DHAMMA

This doctrine of impermanence has three aspects. There is the impermanence of composite things. There is the impermanence of the individual being. There is the impermanence of the self-nature of conditioned things. The impermanence of composite things has been well explained by the great Buddhist philosopher Asanga. Asanga Says, “All things are produced by the combination of causes and conditions and have no independent noumenon of their own. 167

 

When the combination is dissolved, their destruction ensures.” The body of a living being consists of the combination of four great elements, viz., earth, water, fire and air, and when this combination is resolved into the four component elements, dissolution ensues. This is what is called the impermanence of a composite entity.

Impermanence of the living individual is best described by the formula ‘being is becoming.’ In this sense a being of a past moment has lived, but does not live nor will he live. The being of a future moment will live but has not lived nor does he live; the being of the present moment does live but has not lived and will not live. In short, a human being is always changing, always growing. He is not the same at two different moments of his life.

The third phase of the doctrine of impermanence is somewhat difficult for a common man to follow. To realise that every living being will die sometime or other is a very easy matter to understand. But it is not quite so easy to understand how a human being can go on changing i.e. ‘becoming’ while he is alive. How is this possible? The Buddha’s answer was, “This is possible because all is impermanent.” This later on gave rise to what is called Sunnya Vad.

The Buddhist Sunnyata does not mean nihilism out and out. It only means the perpetual changes occurring at every moment in the phenomenal world. Very few realise that it is on account of Sunnyata that everything becomes possible; without it nothing in the world would be possible. It is on the impermanence of the nature of all things that the possibility of all other things depends. If things were not subject to continual change but were permanent and unchangeable, the evolution of all of life from one kind to the other and the development of living things would come to a dead stop. If human beings had continued always in the ‘same state what would the result have been? The progress of the human race would have come to a dead halt. Immense difficulty would have arisen if Sunnya is regarded as being void or empty. But this is not so. Sunnya is like a point which has 168

 

substance but neither breadth nor length. All things are impermanent was the doctrine preached by the Buddha.

What is the moral-of this doctrine of the Buddha? This is a much more important question. The moral of ‘this doctrine of impermanence is simple. Do not be attached to anything. It is to cultivate detachment, detachment from property, from friends, etc. All these are impermanent.”

6.TO BELIEVE THAT KARMA IS THE INSTRUMENT OF MORAL ORDER IS DHAMMA

There is an order in the physical world. This is proved by the following phenomenon. There is a certain order in the movements and actions of the starry bodies. There is a certain order by which seasons come and go in regular sequence. There is a certain order by which seeds grow into trees and trees yield fruits and fruits give seeds. In Buddhist terminology these are called Niyamas, laws which produce an orderly sequence such as Rutu Niyam, Bija Niyam. Similarly, there is a moral order in Human Society. How is it produced? How is it maintained? Those who believe in the existence of God have no difficulty in answering the question. And their answer is easy. Moral order, they say, is maintained by Divine Dispensation. God created the world and God is the Supreme Governor of the world. He is also the author of moral as well as of physical law. Moral law, according to them, is for man’s good because it ensues from Divine will. Man is bound to obey God who is his maker and it is obedience to God which maintains the moral order. Such is the argument in support of the view that the moral order is maintained by Divine Dispensation. The explanation is by no means satisfactory.

For if the moral law has originated from God, and if God is the beginning and end of the moral order and if man cannot escape from obeying God, why is there so much moral disorder in the world?

1. What is the authority of the Divine Law?
2. What is the hold of the Divine Law over the individual?

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These are pertinent questions. But to none of them is there any satisfactory answer from those who rely on ‘Divine Dispensation’ as the basis for the moral order. To overcome these difficulties the thesis has been somewhat modified. It is said, “No doubt, creation took effect at the command of God. It is also true that the cosmos entered upon its life by his will and by his direction; It is also true that He imparted to the cosmos once for all the energy which served as the driving power of a stupendous mechanism. But God leaves it to Nature to work itself out in obedience to the laws originally given by him. So that if the moral order fails to work out as expected by God, the fault is of Nature and not of God.

Above such modification in the theory does not solve the difficulty. It only helps to exonerate God from his responsibility. For the question remains, why should God leave it to Nature to execute His laws? What is the use of such an absentee God?

The Buddha gave answer to this question. “It is the Kamma Niyam and not God which maintains the moral order in the universe.” That was the Buddha’s answer. The moral order of the universe may be good or it may be bad. But according to the Buddha the moral order rests on man and on nobody else. Kamma means man’s action and Vipaka is its effect. If the moral order is bad, it is because man does Akusala (Bad) Kamma. If the moral order is good, it is because man does Kusala (Good) Kamma. The Buddha was not content with merely speaking of Kamma. He spoke the law of Kamma which is another name for Kamma Niyam. By speaking the law of Kamma what the Buddha wanted to convey was that the effect of the deed was bound to follow the deed, as surely as night follows day. It was like a Niyam or rule. No one could fail to benefit by the good effects of a Kusala Kamma and no one could escape the evil effects of Akusala Kamma. Therefore, the Buddha’s admonition was: Do Kusala Kamma so that humanity may benefit by a good moral order which a Kusala Kamma helps to sustain; do not do Akusala Kamma for humanity will suffer from the bad moral order which an Akusala Kamma will bring about. It 170

 

may be that there is a time interval between the moment when the Kamma is done and the moment when the effect is felt. It is so, often enough. From this point of view, Kamma is either

(1) Ditthadamma Vedaniya Kamma (Immediately Effective Kamma)

(2) Upapajjavedaniya Kamma (Remotely Effective Kamma); and

(3) Aporapariya Vedaniya Kamma (Indefinitely Effective Kamma).

Kamma may also fall into the category of Ahosi Kamma, i.e., Kamma which is non-effective. This Ahosi Kamma comprises all such Kammas which are too weak to operate, or which are counteracted by a more Kamma, at the time when it should have worked. But making allowance for all these considerations, it does not in any sense derogate from the claim made by the Buddha that the law of Kamma is inexorable.

The theory of the law of Kamma does not necessarily involve the conception that the effect of the Kamma recoils on the doer of it and there is nothing more to be thought about it. This is an error. Sometimes, an action of one, affects another instead of the doer. All the same it is the working of the law of Kamma because it either upholds or upsets the moral order. Individuals come and individuals go. But the moral order of the universe remains and so also the law of Kamma which sustains it. It is for this reason that in the religion of the Buddha, Morality has been given the place of God.

Thus, the Buddha’s answer to the question— “How the moral order in the universe is sustained?” is so simple and so irrefutable. And yet its true meaning is scarcely grasped. Often, almost always, it is either misunderstood or misstated or misinterpreted. Not many seem to be conscious that the law ‘of Kamma was propounded by the Buddha as an answer to the question” How the moral order is maintained?” That, however, is the purpose of Buddha’s Law of Kamma. The Law of Kamma has to do only with the question of general moral order. It has nothing to do with the fortunes or 171

 

misfortunes of an individual. It is concerned with the maintenance of the moral order in the universe. 172

 

PART IV

WHAT IS NOT DHAMMA

1. Belief in the Supernatural is Not Dhamma
2. Belief in God is Not Essentially Part of Dhamma
3. Dhamma Based on Union with God is a False Dhamma
4. Belief in Soul is Not Dhamma
5. Belief in Sacrifices is Not—Dhamma
6. Belief Based on Speculation is Not Dhamma
7. Reading Books of Dhamma is Not Dhamma
8. Belief in the Infallibility of Scriptures is Not Dhamma

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1.BELIEF IN THE SUPERNATURAL IS NOT DHAMMA

Whenever any phenomenon occurs, humanity is always wanting to know how it has happened, what is the cause of it. Sometimes cause and the effect are so proximate and so close that it is not difficult to account for the occurrence of the event. But often-times the effect is so far away from the cause for the effect is not accountable. Apparently there appears to be no cause for it. Then the question arises: How has this event occurred? The commonest answer is that the occurrence of the event is due to some supernatural cause which is often called a miracle. The Buddha’s predecessors gave very different answers to this question. The Buddha answers that not only every event has a cause but the cause is the result of some human action or natural law. His contention against the doctrine of Time, Nature, Necessity, etc., being the cause of the occurrence of an event, was this. If Time, Nature, Necessity, etc., be the sole cause of the occurrence of an event, then who are we? Is man merely a puppet in the hands of Time, Nature, Chance, Gods, Fate, Necessity? What is the use of man’s existence if he is not free? What is the se of man’s intelligence if he continues to believe in supernatural causes? If man is free, then every event must be the result of man’s action or of an act of Nature. There cannot be any event which is supernatural in its origin. It may be that man is not able to discover the real cause of the occurrence of an event. But if he has intelligence, he is bound to discover it one day. In repudiating of super-naturalism, the Buddha had three objects:

First object was to lead man to the path of rationalism.

Second object was to free man to go in search of truth.

Third object was to remove the most potent source of superstition, the result of which is to kill the spirit of inquiry.

This is called the law of Kamma or Causation. This doctrine of Kamma and Causation is the most central doctrine in Buddhism. It preaches Rationalism and Buddhism is nothing if not rationalism. That is why worship of the supernatural is Not Dhamma. 174

 

2. BELIEF IN GOD IS NOT ESSENTIALLY PART OF DHAMMA

Who created the world is a common question. That the world was created by God is also a very common answer. To the question who this God is and how He came into being there is no answer. Those who believe in God describe Him as a being who is omnipotent, i.e., all-powerful. Omni present, i.e., he fills the whole universe, and Omniscient, i.e., he knows everything.

There are also certain moral qualities which are attributed to God. God is said to be good; God is said to be just and God is said to be all-loving.

The question is “Did the Blessed Lord accept God as the creator of the universe?” The answer is, “No.” He did not. There are various grounds he rejected the doctrine of the Existence of God. E.g.

Nobody has seen God. People only speak of God. God is unknown and unseen.

Nobody can prove that God has created the world. The world has evolved and is not created.

What advantage can there be in believing in God? It is unprofitable.

3.DHAMMA BASED ON UNION WITH BAHMA IS A FALSE DHAMMA

The Buddha said that a religion based on God is based on speculation. A religion based on God is, therefore, not worth having. It only ends in creating superstition. The Buddha did not leave the question there. He discussed the question in its various aspects. The grounds on which he rejected the doctrine were various. He argued that the doctrine of the Existence of God is not based on truth. This he made clear in his dialogue with the two heretics Vasettha and Bhadaja. Now a dispute arose between them as to which was the true path of salvation and which false. About the time the Blessed One was journeying through Kosala with a great company of the brethren. He happened to halt at the village called Manaskata and stayed in the mango grove on the bank of the river Akiravati. Manaskata was the 175

 

town in which Vasettha and Bhadaja lived. Having heard that the Blessed Lord was staying in their town, they went to him and each one put forth his point of view.

Bhadaja said, “The path of Tarukkha is the straight path, this is the direct way which makes for salvation, and leads him, who acts according to it, into a state of union with Bamha.”

Vasettha said: “Various sages, 0 Gotama, teach various paths. Addhariya, Tittiriya, Kanchoka, Bheehu, they all lead those who act according to them, into a state of union with Bahma. Just as near a village or a town there are many and various paths yet they all meet together in the village—just in the same way all the various paths taught by the various sages lead to union with Bahma.”

The Buddha asked, “Vasettha, do you say that they all lead union with Bamha?” “I say so, Gotama,” replied Vasettha. “But Vasettha, is there a single one who has ever seen Bamha face to face?” “No, indeed, Gotama.” “Is there a single one of the teachers who has seen Bamha face to face? “No, indeed, Gotama. Nobody has seen Bamha. There is no perceptual knowledge about Bahma.” “So it is,” said Vasettha. “How then can you believe that the assertion of the sages that Bamha exists is based on truth? Just, Vasettha, as when a string of blind men, are clinging one to the other, neither the foremost sees the middle one, middle one sees not, nor the hindmost sees—just even so, me thinks, Vasettha, is the talk of the all scholars of spirituals, nothing but blind talk. The first sees not, the middle one sees not, nor can the latest one. The talk of these Heretics turns out to be ridiculous, mere words, a vain and empty thing. Is this not a case, Vasettha, of a man falling in love with a woman whom he has not seen?” “Yes, it is,” replied Vasettha. “Now what think you Vasettha? If people should ask you, ‘Well! Good friend! This most beautiful woman in the land, whom you thus love and long for, who is she? Is she a noble lady, or non-noble woman, or of the trader class, or bond class?

With regard to the origin of Bamha, the so-called creator,” the Blessed Lord said, addressing Bhadaja and 176

 

Vasettha, “Friends, that being who was first born thinks thus, “I am Bahma, the Great Bahma, the Vanquisher, the Unvanquished, the All-seeing, the Disposer, the Lord, the Maker, the Creator, the Chief, the Assignor, the Master of Myself, the father of all that are and are to be. By me are these beings created.” This means that Bahma is the father of those that are and are to be. You say that the worshipful Bahma, the Vanquisher, the Unvanquished, Father of all that are and are to be, he by whom we were created, he is permanent, constant, eternal, unchanging, and he will remain so for ever and ever. Then why are we who are created by that Bahma, have come hither, all impermanent, transient, unstable, short-lived, destined to pass away?” To this Vasettha had no answer.

His third argument had reference to the Omnipotence of God. “If God is Omnipotent and is also the efficient cause of creation, then because of this man cannot have any desire to do anything, nor can there be any necessity to do anything, nor can he have the will to do anything or to put forth any effort. Man must remain a passive creature with no part to play in the affairs of the world. If this is so, why did Bahma create man at all?” To this also Vasettha had no answer.

His fourth argument was that if God is good then why do men become murderers, thieves, unchaste, liars, slanderers, abusive babblers, covetous, malicious and perverse? The cause of this must be Iswara. Is this possible with the existence of God who is good?

His fifth argument was related to God being Omniscient, just and merciful. If there is a supreme creator who is just and merciful, why then does so much injustice prevail in the world?” asked the Blessed Lord. “He who has eyes can see the sickening sight; why does not Bahma set his creatures right? If his power is so wide that no limits can restrain, why is his hand so rarely spread to bless? Why are his creatures all condemned to suffering? Why does he not give happiness to all? “Why do fraud, lies and ignorance prevail? Why does falsehood triumph over truth? Why does truth and justice fail? I count your Bahma as one of the most 177

 

unjust, who made a world only to shelter wrong. If there exists some Lord all-powerful to fulfil in every creature, bliss or woe, and action, good or ill, then that Lord is stained with sin. Either man does not work his will or God is not just and good or God is blind.”

His next argument against the doctrine of God was that the discussion of this question about the existence of God was unprofitable. According to him, “The centre of religion lay not in the relation of man to God. It lay in the relation between man and man. The purpose of religion is to teach man how he should behave towards other men so that all may be happy.”

There was also another reason why the Blessed Lord was against belief in the existence of God. He was against religious rites, ceremonies, and observances. He was against them because they were the home of superstition and superstition was the enemy of Samma Ditthi, the most important element and foremost in his Ashtangmarg. To the Blessed Lord belief in God was the most dangerous thing. For belief in God gave rise to belief in the efficacy of worship and prayer and the efficacy of worship and prayer gave rise to the office of the priest and the priest was the evil genius who created all superstition and thereby destroyed the growth of Samma Ditthi. Of these arguments against belief in the existence of God some were practical but the majority of them theological.

The Blessed Lord knew that they were not fatal to the belief in the existence of God. It must not, however, be supposed that he had no argument which was fatal. There was one which he advanced which is beyond doubt fatal to belief in God. This is contained in his doctrine of Patit Samutpad which is described as the doctrine of Dependent Origination. According to this doctrine, the question whether God exists or does not exist is not the main question. Nor is the question whether God created the universe the real question. The real question is “how did the creator create the world?”. The justification for the belief in God is a conclusion which follows from our answer to the question how was the world created. The important question is “Did 178

 

God create something out of nothing or did he create something out of something? It is impossible to believe that something could have been created out of nothing. If the so-called God has created something out of something, then that something out of which something new was created has been in existence before he created anything. God cannot therefore be called the Creator of that something which has existed before him. If something has been created by somebody out of something before God created anything then God cannot be said to be the Creator or the first Cause.” Such was his last but incontrovertible argument against belief in the existence of God. Any way believing in God or Creator ends only belief in falsehood.

4.BELIEF IN SOUL IS NOT DHAMMA

The Buddha said that religion based on soul is based on speculation. Nobody has seen the soul or has conversed with the soul. The soul is unknown and unseen. The thing that exists is not the soul but the mind. Mind is different from the soul. Belief in soul is unprofitable. A religion based on soul is therefore not worth having. It only ends in creating superstition. The Buddha did not leave the question there. He discussed it in all its aspects.

Belief in the existence of soul is as common as the belief in the existence of God. Belief in the existence of soul was also a part of the Later Buddhist which distorted and transformed into Brahmanic Religion. His doctrine about the soul is called An-atta, no soul.

1. Given a disembodied soul various questions arise-
2. What is the soul?
3. Where did it come from?
4. What becomes of it on the death of the body?
5. Where does it go?
6. In what form does it exist “hereafter.”
7. How long does it remain there?
8. What is the size, shape, colour or mass of the soul?
9. Is soul visible?
10. Does the soul keep its form after the death of the body?

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These questions the Buddha tried to argue out with the upholders of the doctrine of the soul. He first tried to show how vague was the idea about the soul by his usual method of cross examination. He asked those who believed in the existence of the soul. To Ananda he said the declarations concerning the soul are abounding. Some say, “My soul has a form and it is minute.” Others declare the soul to have form and to be boundless and minute. Others declare it to be formless and boundless. In so many ways, Ananda, are declarations made concerning the soul.” Some say, “My soul is feeling.” Others say, “Nay, my soul is not feeling, my soul is not sentient” or again, “Nay, my soul is not feeling, nor is it non-sentient; my soul has feeling, it has the property of sentience.” He found that there were eight different speculations. His answer to all these theories about the existence of the soul was the same which he gave to Cunda. To Cunda he said, “Now, Cunda, to those recluses and heretics who believe and profess any one of these views, I go and say “This is absurd. I do not admit their claim. Why is this? Because persons hold different opinions on such questions. He argued that the discussion of the existence of the soul is as unprofitable as the discussion of the existence of God. He argued that the belief in the existence of the soul is as much against the cultivation of Samma Ditthi as the belief in the existence of God. He argued that the belief in the existence of the soul is as much a source of superstition as the belief in God is. Indeed, in his opinion the belief in the existence of a soul is far more dangerous than the belief in God. For not only does it create a priesthood, not only is it the origin of all superstition but it gives the priesthood complete control over man from birth to death.

Buddha said to Mahali on one occasion that there is no such thing as a soul. He gave a theory called Anatta i.e., non-soul. He gave a theory against the existence of the soul as a separate entity is called Nama-Rupa. The theory is the result of the application of the Vibhajja test, of sharp, rigorous analysis, of the constituent elements of Sentient being otherwise called Human Personality. Nama-Rupa is a collective name for a Sentient Being. According to the 180

 

Buddha’s analysis, a Sentient Being is a compound thing consisting of certain physical elements and certain mental elements. They are called Khandas. The Rupa Khanda primarily consists of the physical elements such as earth, water, fire and air. They constitute the Body or Rupa. Besides Rupa Khanda, there is such a thing as Nama Khanda which goes to make up a Sentient Being. This Nama Khanda is called Vinana, or consciousness. This Nama Khanda includes the three mental elements – Vedana (sensation springing from contact of the six senses with the world), Sanna (perception); Sankhara (states of mind). Chetana (consciousness) is sometimes spoken of along with the three other mental states as being one of them. A modern psychologist would say that consciousness is the mainspring from which other psychological phenomena arise. Vinana is the centre of a sentient being. Consciousness is result of the combination of the four elements, Prithi, Apa, Tej and Vayu. An objection is raised to this theory of consciousness propounded by the Buddha. Those who object to this theory ask, “How is, consciousness produced? It is true. that consciousness arises with birth and dies with death. All the same, can it be said that consciousness is the result of the combination of the four elements? The Buddha’s answer was not that the co-existence or aggregation of the physical elements produces consciousness. What the Buddha said was that wherever there was rupa or kaya there was consciousness accompanying it.

To give an analogy from science, there is an electric field and wherever there is an electric field it is always accompanied by a magnetic field. No one knows how the magnetic field is created or how it arises. But it always exists along with the electric field. Why should not the same relationship be said to exist between body and consciousness? The magnetic field in relation to the electric field is called an induced field. Why cannot consciousness be called an induced field in relation to Rupa-Kaya. The Buddha’s argument against the soul is not yet complete. He had further to say something of importance. Once 181

 

consciousness arises man becomes a sentient being. Consciousness is, therefore, the chief thing in man’s life. Consciousness is cognitive, emotional and volitional. Consciousness is cognitive when it gives knowledge, information, as appreciating or apprehending, whether it be appreciation of internal facts or of external things and events. Consciousness is emotional when it exists in certain subjective states, characterised by either pleasurable or painful tones, when emotional consciousness produces feeling. Consciousness in its volitional stage makes a being exert himself for the attainment of some end. Volitional consciousness gives rise to what we call will or activity. It is thus clear that all the functions of a sentient being are performed by the sentient being through and as a result of consciousness. After this analysis the Buddha asked what in are the functions which are left to be performed by the soul? All functions assigned to the soul are performed by consciousness. A soul without any function is an absurdity. This is how the Buddha disproved the existence of the soul.

5.BELIEF IN SACRIFICES IS NOT—DHAMMA

(i)

The heretic religion was based upon sacrifices. Sacrifices are found almost in all primitive religions and tribes. When people were not aware of natural phenomena, they tend to do sacrifices to appease their gods, goddess, creator or protectors.

Sacrifices involved drinking, killing animals and merrymaking. Yet these sacrifices were held as religious observances. The Buddha declined to regard a religion based on sacrifices as worth having. He has given his reasons to many heretics who went to have a controversy with him as to why sacrifices were not part of religion. They were Kutadarita, Ujjaya and the third was Udayin. Kutadanta the heretic requested the Blessed One to tell him what he thought about the value of a sacrifice. The Blessed One said, “Well then, Kutadanta, give ear and listen attentively and I will speak.” “Very well, sir, “said Kutadanta in reply; and the Blessed One spoke as follows, “Long ago, 182

 

there was a king by name Maha Vigeta, mighty, with great wealth and large property stores of silver and gold, diamonds and pearls etc. His stores of grains were full of corns and others. with his treasure-houses and his garners full. Now when King Maha Vigeta was once sitting alone in meditation he became anxious at the thought, “I have in abundance all the good things a mortal can enjoy. The whole wide circle of the earth is mine by conquest. It is well if I were to offer a great sacrifice that should ensure me weal and welfare for many days.” Thereupon a wise chaplain said to the king, “The king’s country, sire, is harassed and harried. There are dacoits abroad who pillage the villages and townships and who make the roads unsafe. Were the king, so long as that is so, to levy a fresh tax, verily his majesty would act wrongly. But perchance his majesty might think, “I’ll soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death! But their licence cannot be satisfactorily put a stop to. The remanent left unpunished would still go on harassing the realm. Now, there is one method to adopt to put a thorough end to this order. Whosoever there be in the king’s realm who devote themselves to keeping cattle and the farm, to them let His Majesty the King give food and seed corn. Whosoever there be in the king’s realm who devote themselves to trade, to them let His Majesty the King give capital. Whosoever there be in the king’s realm who devote themselves to government service, to them let His Majesty the King give wages and food. Then those men, following each his own business, will no longer harass the realm; the king’s revenue will go up; the country will be quiet and at peace.; and the populace, pleased one with another and happy, dancing their children in their arms, will dwell with open doors without fear. Then King Maha Vigeta accepted the word of his chaplain, and did as he had said. And those men, following each his business, harassed the realm no more. And the king’s revenue went up. And the country became quiet and at peace. And the populace, pleased one with another and happy, dancing their children in their arms, dwelt with open doors. When peace and order was restored. 183

 

King Maha Vigeta had his chaplain called again and said, “The disorder is at an end. The country is at peace. I want to offer that great sacrifice. Let the wise One instruct me how my weal and my welfare for many days?” The chaplain, replying to the king, said, “Be it so. Let His Majesty the King send invitations to those in the town and the country in his realm who are Khattiyas, vassals of his; who are ministers and officials of his or who are priest of position, or who are householders of substance, saying, “Intend to offer a great sacrifice. Let the Venerable Ones give their sanction to what will be to me for weal and welfare for many days”. Then the king, O Kutadanta, accepted the word of his chaplain, and did as he had said. And they each Khattiya and Ministers and priest and householders made a like reply, “Let His Majesty the King celebrate the sacrifice. The time is suitable, 0 King! King Maha Vigeta was wise and gifted in many ways. And his chaplain was equally wise and gifted. The chaplain, before the sacrifice had begun, explained to the king what it would involve. “Should His Majesty the King, before starting on the great sacrifice or whilst he is offering the great sacrifice, or when the great sacrifice has been offered, feel any such regret as Great alas! has been the portion of my wealth used up herein. let not the king harbour such regret. And further, Kutadanta, the chaplain, before the sacrifice had begun, in order to prevent any compunction that might afterwards arise as regards those who had taken part therein, said, “Now, there will come to your sacrifice, sire, men who destroy the life of living things, and men who refrain therefrom. Men who take what has not been given, and men who refrain therefrom, men who act evilly in respect of lusts, and men who refrain therefrom, men who speak lies, and men who do not, men who slander, and men who do not, men who speak rudely, and men who do not, men who chatter vain things and men who refrain therefrom, men who covet, and men who covet not, men who harbour ill will and men who harbour it not, men whose views are Wrong, and men whose views are right. Of each of these let them, who do evil, alone with their evil. For them who do well let Your Majesty offer, for them, sire, arrange the rites, 184

 

let the king gratify them, in them shall your heart within find peace.” And further, at that sacrifice neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death. No trees were cut down to be used as posts. And the slaves and messengers and workmen there employed were driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces. Whose chose to help, he worked who so chose not to help, worked not. What each chose to do, he did; what they chose not to do, that was left undone. Sacrifices are a waste. Animal sacrifices are cruelties. Sacrifices cannot be part of religion. It is a worst form of religion which says you can go to heaven by killing an animal.” Heretic Kutadata was inclined to ask “Is there, 0 Gotama, any other sacrifice with more fruit and more advantage than killing animals?”. “Yes, 0 Kutadata, there is.” “And what, O Gotama, may that be?” “When a man with trusting heart takes upon himself the precepts-

1. Abstinence from destroying life;
2. Abstinence from taking what has not been given;
3. Abstinence from evil conduct in respect of lusts;
4. Abstinence from lying words;
5. Abstinence from strong, intoxicating, maddening drinks.

 

The root of carelessness that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.” And when he had thus spoken, Kutadanta the heretic said to the Blessed One, “Most excellent, 0 Gotama, are the words of thy mouth, most excellent.

(ii)

Now the Ujjaya said this to the Exalted One, “Pray does the worthy Gotama praise sacrifice?”

The Buddha said, “No Ujjaya, I do not praise every sacrifice. Yet, I would not withhold praise from every sacrifice. In whatever sacrifice. Heretic, cows are slaughtered, goats and sheep are slaughtered, poultry and pigs are slaughtered and divers living creatures come to 185

 

destruction. Such sacrifice O Ujjaya, which involves butchery, I do not praise. Why so? To such a sacrifice involving butchery, neither the worthy ones nor those who have entered on the worthy way draw near. But in whatever sacrifice O Ujjaya, cows are not slaughtered and living creatures come not to destruction, such sacrifice not involving butchery, I do praise; such as, for instance, a long-established charity, an oblation for the welfare of the family. Why so? Because, Ujjaya, the worthy ones, those who have entered on the worthy way, do draw near to such- a sacrifice which involves not butchery.”

(iii)

The Udayin asked the same question to the Exalted One as was asked by Ujjaya. He Asked, “Pray, does the worthy Gotama praise sacrifice?” The Buddha gave the same answer which he gave to Ujjaya.

6.BELIEF BASED ON SPECULATION IS NOT DHAMMA

It was usual to ask such questions as –

1. Was I in ages past?
2. Was I not in ages past?
3. What was I then?
4. From what did I pass to what?
5. Shall I be in ages to come?
6. Shall I not be in ages to come?
7. What shall I then be? How shall I be then?
8. From what shall I pass to what?

 

Or

Today a man in doubt, asking himself—

1. Am I?
2. Am I not?
3. What am I?
4. How am I?
5. Whence came my being?
6. Whither will it pass?

 

Or

As regards the Universe various questions were raised. Some of them were as follows- 186

 

 

1. How was the Universe created?
2. Is it everlasting?

 

In answer to the first question, some said everything was created by God. Others said it was not. Some said it was finite. Others said. it was infinite. These questions, the Buddha refused to entertain. He said that they could only be asked and entertained by wrong-headed people. To answer these questions required omniscience which nobody had. He said that he was not omniscient enough to answer these questions. No one could claim to know all that is to be known nor what we wish to know at any time is known at the time. There is always something that is unknown. He regarded a religion which made such doctrines a part of it as a religion not worth having. The doctrines with which the contemporaries of the Buddha had made the basis of their religion were concerned with (1) Self; and (2) the origin of the Universe. They raised certain questions about the self. They asked-

1. Was I in ages past?
2. Was I not in ages past?
3. What was I then?
4. From what did I pass to what?
5. Shall I be in ages to come?
6. Shall I not be in ages to come?
7. What shall I then be? How shall I then be?
8. From what shall I pass to what?

 

There were three reasons why the Buddha condemned these religious theories.

At first place, there was no reason to make them part of religion.

In the second place, to answer these questions required omniscience which nobody had. He emphasised this in his addresses. He said that at one and the same time, no one can know and see everything. Knowledge is never final. There is always something more to be known.

The third argument against these theories was that they were merely speculative. They are not verified nor are they verifiable. They were the result of imagination of loose. There was no reality behind them. 187

 

Besides of what good were these speculative theories to man in his relation to men? None whatever. The Buddha did not believe that the world was created. He believed that the world had evolved.

7.READING BOOKS OF DHAMMA IS NOT DHAMMA

There were many heretics at the time of buddha who hold the view of not sharing knowledge to everyone. The Buddha was on the other hand an upholder of education for all. Besides, he was more concerned with the use of knowledge a man is likely to make than with knowledge itself. Consequently, he was very particular to emphasise that he who has knowledge must have Sila (Virtue) and that knowledge without Sila (Virtue) was most dangerous. The importance of Sila as against Panna is well illustrated by what he told the Bhikku Patisena.

Once when Buddha was residing at Savathhi, there was an old mendicant called Patisena who being by nature cross and dull, could not learn so much as one Gatha by heart. The Buddha accordingly ordered 500 Arahatas day by day to instruct him, but after three years he still was unable to remember even one Gatha. Then all the peoples of the country (the four orders of people) knowing his ignorance, began to ridicule him, on which the Buddha, pitying his case, called him to his side, and gently repeated the following stanza, “He who guards his mouth, and restrains his thoughts, he who offends not with his body, the man who acts thus shall obtain deliverance.” Then Patisena, moved by a sense of the Master’s goodness to him, felt his heart opened, and once he repeated the stanza. The Buddha then addressed him further— “You now, an old man, can repeat a stanza only, and men know this, and they will still ridicule you, therefore, I will now explain the meaning of the verse to you, and do you on your part attentively listen.” Then the Buddha declared the three causes connected with the body, the four connected with the mouth, and the three connected with the thoughts, by destroying which men might obtain deliverance, on which the mendicant, fully realizing the truth thus explained, obtained the condition of an Arahat. 188

 

Now, at this time, there were 500 Bhikkhunis dwelling in their Vihara, who sent one of their number to the Buddha to request him to send them a priest to instruct them in the Dhamma. On hearing their request, the Buddha desired the old mendicant Patisena to go to them for this purpose. On knowing that this arrangement had been made, all the nuns began to laugh together, and agreed on the morrow, when he came, to say the Gatha wrong (backward), and so confuse the old man and put him to shame. Then on the morrow when he came, all the Bhikkhunis, great and small, went forth to salute him and as they did so, they looked at one another and smiled. Then sitting down, they offered him food. Having eaten and washed his hands, they then begged him to begin his sermon. On which the aged mendicant ascended the elevated seat, and sitting down, began- “Sisters! My talent is small, my learning is very little. I know only one Gatha, but I will repeat that and explain its meaning. Do listen with attention and understand.” Then all the young nuns began to attempt to say the Gatha backwards; but lo! they could not open their mouths; and filled with shame, they hung down their heads in sorrow. Then Patisena having repeated the Gatha, began to explain it, as the Buddha instructed him. Then all the Bhikkhunis hearing his words, were filled with surprise, and rejoicing to hear such instruction, with one heart they received it, and became Arahatas.

On the day after this, the King Prasenjit invited the Buddha and the whole congregation of priests to assemble at his palace to partake of hospitality. The Buddha therefore, recognizing the superior and revered appearance of Patisena, desired him to bear his alms-dish and follow him as he went. But when they came to the palace gate, the porter, knowing his character (antecedents), would not let him go into the hall, saying: “We have no hospitality for a priest who knows but one Gatha; there is no room for such common fellows as you. Make place for your betters and begone.” Patisena accordingly sat down outside the door. The Buddha now ascended the dais. When the Buddha did not see the Patisena, he understood the matter and asked 189

 

King Pasenjit to let porter allowed to enter Patisena. At the King order, he was admitted and entered the assembly. Then Prasenjit, turning, to Buddha, said, “I hear that this Patisena is a man of small ability, and knows only one Gatha, how, then, has he obtained the supreme wisdom?” To which Buddha replied, “Learning need not be much, conduct (Sila) is the first thing. “This, Patisena, has allowed the secret virtue of the words of this one Gatha to penetrate his spirit; his body, mouth, and thoughts have obtained perfect quietude; for though a man knows ever so much, if his knowledge reaches not to his life, to deliver him from the power which leads to destruction, what benefit can all his learning be? Although a man repeats a thousand stanzas or gathas, but understands not the meaning of the lines he repeats, his performance is not equal to the repetition of one sentence well understood, which is able when heard to control thought. To repeat a thousand words without understanding, what profit is there in this? But to understand one truth, and hearing it, to act accordingly, this is to find deliverance. A man may be able to repeat many books but if he cannot explain them what profit is there in this? But to explain one sentence of the law and to walk accordingly, this is the way to find supreme wisdom.” On hearing these words, the two hundred bhikkhus, the king and his ministers were filled with joy.

8.BELIEF IN THE INFALLIBILITY OF SCRIPTURES IS NOT DHAMMA

Once the Blessed One, while passing through the land of the Kosalas accompanied by a large following of disciples, came to the town of Kesaputta which was inhabited by the Kalamas. When the Kalamas came to know of his arrival, they betook themselves thither where the Blessed One was and sat down on one side. So seated, the Kalamas of Kesaputta spoke thus to the Blessed One, “There are, Lord, some ascetics and recluses who come to Kesaputta and who elucidate and exalt their own views, but they break up, crush down, revile and oppose the views of others. And there be other ascetics and recluses, Lord, who come to 190

 

Kesaputta, and they too expound and magnify their own beliefs, but destroy, suppress, despise and set themselves against the beliefs of others. Lord! we are in uncertainty and doubt, knowing not which among these venerable ascetics speaks truth and which falsehood.” The blessed Lord said, “Good cause, indeed, have you Kalamas to be uncertain; good causes have you to doubt. Truly, upon just occasion has uncertainty and doubt arisen in you. Come, 0 you Kalamas-

“Do not go merely by what you hear;

do not go merely by what has been handed down from one to another;

do not go by what is commonly reported;

do not go merely by what is found written in the scriptures;

do not go by subtleties of reasoning, do not go by subtleties of logic;

do not go merely by considerations based upon mere appearances;

do not go merely by agreeable beliefs and views;

do not go merely by what looks to be genuine;

do not go merely by word of some ascetic or superior.”

Kalamas: What, then, should we do? What test should we apply?

The Lord: The tests are these, ask yourselves, do we know whether – These things are in-salutary; these things are blameworthy; these things are reprehended by the wise; these things being done or attempted lead to ill-being and to suffering.

Kalamas! you should go further and ask whether the doctrine taught promotes craving, hatred, delusion, and violence.

This is not enough, Kalamas! you should go further and see whether the doctrine is not likely to make a man captive of his passions, and is not likely to lead him to kill living creatures; take what has not been given to him; go after another’s wife; utter falsehood, and cause others to practise 191

 

like deeds? And finally, you should ask Whether all this does not tend to his illbeing and suffering.

Now, Kalamas, what think you? Do these things tend to man’s ill-being or well-being?”

Kalamas: To his ill-being, Lord.

The Lord: What think you, O Kalamas, are these things salutary or insalutary?

Kalamas: They are insalutary Lord.

The Lord: Are these things blameworthy?

Kalamas: Blameworthy, Lord.

The Lord: Reprehended by the wise or approved by the wise?

Kalamas: Reprehended by the wise.

The Lord: Being done or attempted, do they lead to ill-being and to suffering?

Kalamas: Done or attempted, Lord, they lead to ill-being and to suffering.

The Lord: A scripture which teaches this cannot be accepted as final or infallible?

Kalamas: No, Lord.

The Lord: But this, 0 Kalamas! is just what I have said. What I have said is “do not go merely by what you hear; do not go merely by what has been handed down from one to another; do not go merely by subtleties of reasoning; do not go by subtleties of logic; do not go by considerations based upon mere appearances; do not go merely by agreeable beliefs and views; do not go merely by the word of some ascetic or superior. Only when of yourselves you indeed know: These things are in-salutary; these things are blameworthy; these things are reprehended by the wise; these things being done or attempted lead to ill-being and to suffering. Then, Kalamas, you should put them away.

Kalamas: Wonderful, Lord, most wonderful! We go to Lord, the Blessed One, for refuge, and to his Teachings. As followers, Lord, may the Blessed One accept us, from this day henceforth long as life shall last, we take our refuge in you. 192

 

PART V

WHAT IS SADDHAMMA

Section I

The Functions of Saddhamma

1. To cleanse the Mind of its impurities.
2. To make the world a Kingdom of Righteousness.

 

Section II

Dhamma to be Saddhamma must promote Pradnya

1. Dhamma is Saddhamma when it makes learning open to all.
2. Dhammaris Saddhamma when it teaches that mere learning is not enough. It may lead to pedantry.
3. Dhamma is Saddhamma when it teaches that what is needed is Pradnya.

 

Section III

Dhamma to be Saddhamma must promote Mitta

1. Dhamma is Saddhamma only when it teaches that mere Pradnya is not enough. It must be accompanied by Sila.
2. Dhamma is Saddhamma only when it teaches that besides Pradnya and Sila what is necessary is Karuna.
3. Dhamma is Saddhamma only when it teaches that more than Karuna what is necessary is Mitta.

 

Section IV

Dhamma to be Saddhamma must pull down all social barriers

1. Dhamma to be Saddhamma must break down barriers between man and man.
2. Dhamma to be Saddhamma must teach that worth and not birth is the measure of man.
3. Dhamma to be Saddhamma must promote equality between man and man.

193

 

Section I- The Functions of Saddhamma

1.TO CLEANSE THE MIND OF ITS IMPURITIES

Once when the Blessed Lord was residing at Savatthi, Prasenjit, the king of the Kosalas, came to the place where he was staying and descending from his chariot, approached the Teacher with the deepest reverence. He invited him on the morrow to enter the city and partake of his hospitality, with a view to exhibit to the people the excellence of his person and doctrine, that they might believe in him. The Buddha consented the king invitation.

Next morning, he entered the city with all his disciples, and having passed through the four cross streets of the town, he came to the place appointed and sat down. After finishing the meal, he began, on the request of the king, to preach in the midst of the four highways, whilst his auditors were very many. At this time, there were two merchants listening to him. One of them reflected, “What excellent wisdom! on the part of the king to have such doctrines as these publicly preached! How wide their application, how searching their character!” The other reflected thus, “What folly is this on the part of the king, bringing this man here to preach! Like the calf that follows the cow, here and there, fastened to a vehicle she draws, by eating as it goes, so is this Buddha following the king.” The two merchants having departed from the city came to an inn where they put up. The good merchant was restrained in taking good wines or any such things. Contrary to this other merchant of evil spirit drank the fine wines and ate till fill. He was overpowered by sleep, and lay down in the road near the inn. Early in the morning, the merchants’ wagons leaving the place, the drivers not perceiving the man lying in the road, crushed him to death by the wagon wheels. The other merchant, having come to a distant country. He did business righteously. He was widely accepted by masses. Soon, he the one succeeded the king; and he accordingly was appointed to the throne. After this, considering the strange turn, events had taken, he returned and invited the Buddha to visit him, and preach to his people. On which occasion the World-honoured One declared the reason of the death of the evil-minded 194

 

merchant, and the prosperity of him who thought wisely, and then added these lines, “The mind is the origin of all things; the mind is the master, the mind is the cause. If in the midst of the mind there are evil thoughts, then the words are evil, the deeds are evil, and the sorrow which results from sin follows that man, as the chariot wheel follows him (or it) who draws it. Mind is the origin of all that is; it is the mind that commands, it is the mind that contrives. If in the mind there are good thoughts, then the words are good and the deeds good, and the happiness which results from such conduct follows that man, as the shadow accompanies the substance.” On hearing these words, the king and his ministers, with countless others, were converted, and became disciples.

2.To make the world a Kingdom of Righteousness

What is the purpose of Religion? Different religions have given different answers. To make man seek after God and to teach him the importance of saving his soul is the commonest answer one gets to this question. Most religions speak of three kingdoms.

One is called the kingdom of heaven.

The second is called the kingdom of earth and

The third is called the kingdom of hell.

This kingdom of heaven is said to be ruled by God. The kingdom of hell is described to be a place where the supremacy of the Evil One is undisputed. The kingdom of earth is a disputed field. It is not under the dominance of the Evil One. At the same time God’s sovereignty does not extend to it. It is hoped that one day it will. In some religions the kingdom of heaven is said to be a kingdom in which Righteousness prevails no doubt because it is directly ruled by God. In other religions the kingdom of heaven is not on earth. It is another name for heaven. It can be reached by one who believes in God and his Prophet. When he reaches heaven all the carnal pleasures of life are placed within the reach of all those who are faithful. All religions preach that to reach this kingdom of heaven should be the aim of man and how to reach it is the end of all. To the question “What 195

 

is the purpose of religion? The Buddha’s answer is very different. He did not tell people that their aim in life should be to reach some imaginary heaven. The kingdom of righteousness lies on earth and is to be reached by man by righteous conduct. What he did was to tell people that to remove their misery each one must learn to be righteous in his conduct in relation to others and thereby make the earth the kingdom of righteousness. It is this which distinguishes his religion from all other religions. His religion emphasizes Panch Sila, the Ashtanga Marga and the Paramitas. Why did the Buddha make them the basis of his religion? Because they constitute a way of life which alone can make man righteous. Man’s misery is the result of man’s inequity to man. Only righteousness can remove this inequity and the resultant misery. That is why he said that religion must not only preach but must inculcate upon the mind of man the supreme necessity for being righteous in his conduct. For the purpose of inculcating righteousness religion, he said, had certain other functions to undertake. Religion must teach man to know what is right and to follow what is right. Religion must ‘teach man to know what is wrong and not to follow what is wrong. Besides these purposes of religion. He emphasised two other purposes which he regarded as of supreme importance. The first is training of man’s instincts and dispositions as distinguished from offering prayers or performing observances or doing sacrifices. This the Buddha has made clear in his exposition of in the Devadaha Sutta. What Nigantha Nath-Putta (thought to be Mahavira, the founder of Jainism) affirmed-

Whatsoever the individual experiences be it pleasant or unpleasant, all comes from acts done in former births. That being so, by expiration and purge of former misdeeds and by not committing fresh misdeeds, nothing accrues for the future. As nothing accrues for the future, the misdeeds die away; as misdeeds die away, misery dies away: as misery dies away, feelings die away: and as feelings die away, all misery will wear out and pass.

On this the Buddha asked this question- 196

 

Do you know that, here and now, wrong dispositions have been got rid of and right dispositions acquired?” The answer was “No.” He further asked, “Does he know how far he has purged his misdeeds; What is the use of a purge for former misdeeds, what is the use of not committing fresh misdeeds, if there is no training of the mind to turn bad disposition into good disposition?” Nigantha answer was “No.”

This was in his opinion a very serious defect in religion. A good disposition is the only permanent foundation of and guarantee of permanent goodness. That is why the Buddha gave the first place to the training of the mind which is the same as the training of a man’s disposition. The second thing to which he gave great importance is courage to stand by what is right even if one is alone. In the Sallekha-Sutta the Buddha has emphasised this point.

Once the blessed one was staying at savatthi in Jeta’s grove of Anathpindaka Monastery. He answered to Venerable Maha Cunda when he questioned. He has said-

You are to expunge by resolving that though others may be harmful, you will be harmless.

That though others may kill, you will never kill.

That though others may steal, you will not.

That though others may not lead the higher life, you will.

That though others may lie, traduce, denounce, or prattle, you will not.

That though others may be covetous, you will covet not.

That though others may be malignant, you will not be malignant.

That though others may be given over to wrong views, wrong aims, wrong speech, wrong actions, and wrong concentration, you must follow the Noble Eightfold Path.

That though others are wrong about the truth and wrong about Deliverance, you will be right about truth and right about Deliverance.

That though others may be possessed by sloth and torpor, you will free yourselves therefrom.

That though others may be puffed up, you will be humble-minded. 197

 

That though others may be perplexed by doubts, you will be free from them.

That though others may harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, forwardness, association with bad friends, slackness, unbelief, shamelessness, unscrupulousness, lack of instruction, inertness, bewilderment, and unwisdom, you will be the reverse of all these things.

That though others may clutch at and hug the temporal nor lose their hold thereon, you will clutch and hug the things that are not temporal, and will ensue Renunciation. I say it is the development of the will which is so efficacious for right states of consciousness, not to speak of act and speech.

And therefore, Cunda, there must be developed the will to all the foregoing resolves I have detailed.” Such is the purpose of religion as conceived by the Buddha.

Section II-Dhamma to be Saddhamma must promote Pradnya (knowledge)

1.DHAMMA IS SADDHAMMA WHEN IT MAKES LEARNING OPEN TO ALL

Some heretics doctrine was that acquisition of knowledge cannot be thrown open to all. It must necessarily be limited to a few. They permitted acquisition of knowledge only to the closed to them. They did not believe in sharing of knowledge with women sex. Buddha preached that the road to knowledge must be open to all—to males as well as to females. Many heretics tried to controvert his views. His controversy with the heretic Lohikka throws great light on his views.

The Exalted One, when once passing on a tour through the Kosala districts with a multitude of the members of the Order, arrived at Salavatika, a village surrounded by a row of sala trees. Now at the time, Lohikka a heretic was living at Salavatika, a spot teeming with life, with much grassland and woodland and corn, on a royal domain granted him by King Pasenadi of Kosala, as a royal gift, with power over it as if he were the king. Lohikka the heretic was of opinion 198

 

that if a Samana or bamana acquired knowledge, he should not communicate it to the women and commoner. Lohikka heard that the Blessed Lord was staying in Salavatika. Having heard of this he said to Bhesika the barber, “Come now, good Bhesika, go where the Samana Gotama is staying, and, on your arrival, ask in my name as to whether his sickness and indisposition has abated, as to his health and vigour and condition of ease; and speak thus, “May the venerable Gotama, and with him the brethren of the Order, accept tomorrow’s meal from Lohikka.” “Very well, sir,” said the barber. Acquiescing in the word of Lohikka, he did so even as he had been enjoined. And the Exalted One consented, by silence, to his request. Early next morning, the Exalted One went robed, and carrying his bowl with him, with the brethren of the Order, towards Salavatika. Bhesika, the barber, who had been sent by Lohikka to fetch the Blessed One, walked step by step, behind the Exalted One. On the way he told the Blessed One that Lohikka the heretic held the wicked opinion that a Samana or a Bamana shall not communicate any knowledge or learning to women and commoner. “That may well be, Bhesika, that may well be,” replied the Blessed One. And the Exalted One went on to the dwelling place of Lohikka and sat down on the seat prepared for him. Lohikka the Heretic served the Order, with the Buddha at its head, with his own hand, with sweet food both hard and soft, until they refused any more. And when the Exalted One had finished his meal, and had cleansed the bowl and his hands, Lohikka, brought a low seat and sat down beside him. And to him, thus seated, the Exalted One said: Is it true, what they say, Lohikka, that you hold the view that a Samana or a Bamana should not communicate any knowledge or learning to women and commoners?

Lohikka: That is so, Gotama.

The Exalted One: Now what think you, Lohikka? Are you not established at Salavatika?

Lohikka: Yes, that is so, Gotama.

The Exalted One: Then suppose, Lohikka, one were to speak thus, “Lohikka has a domain at Salavatika. Let him alone enjoy all the revenue and all the produce of Salavatika, 199

 

allowing nothing to anybody else”, Would the utterer of that speech be a danger-maker as touching the men who live in dependence upon you or not?

Lohikka: He would be a danger-maker, Gotama.

The Exalted One: And making that danger, would he be regarded as a person who sympathised with their welfare?

Lohikka: No. He would not be considering their welfare, Gotama.

The Exalted One: And not considering their welfare, would his heart stand fast in love towards them or in enmity?

Lohikka: In enmity, Gotama.

The Exalted One: But when one’s heart stands fast in enmity, is that unsound doctrine, or sound?

Lohikka: It is an unsound doctrine, Gotama.

The Exalted One: Now what think you, Lohikka? Is not King Pasenadi of Kosala in possession of Kasi and Kosala?

Lohikka: Yes, that is so, Gotama.

The Exalted One: Then suppose, Lohikka, one were to speak thus, “King Pasenadi of Kosala is in possession of Kasi and Kosala. Let him enjoy all the revenue and all the produce of Kasi and Kosala, allowing nothing to anybody else”. Would the utterer of that speech be a danger-maker as touching the men who live in dependence on King Pasenadi of Kosala, both you yourself and others or not?

Lohikka: He would be a danger-maker, Gotama.

The Exalted One: And making that danger, would he be a person who sympathised with their welfare?

Lohikka: He would not be considering their welfare, Gotama.

The Exalted One: And not considering their welfare, would his heart stand fast in love towards them, or in enmity?

Lohikka: In enmity, Gotama.

The Exalted One: But when one’s heart stands fast in enmity, is that unsound doctrine, or sound?

Lohikka: It is an unsound doctrine, Gotama.

The Exalted One: So then, Lohikka, you admit that he who should say that you, being in occupation of Salavatika, should therefore yourself enjoy all the revenue and produce 200

 

thereof, bestowing nothing on anyone else; and he who should say that King Pasenadi of Kosala, being in power over Kasi and Kosala, should therefore himself enjoy all the produce thereof, bestowing nothing on anyone else, would be making danger for those living in dependence on you; or for those, you and others, living in dependence upon the king. And that those who thus make danger for others, must be wanting in sympathy and have their hearts set fast in enmity. And that to have one’s heart set fast in enmity is unsound doctrine. Just so, Lohikka, is he who should say that a Samana or a Baman should not communicate his knowledge and learning to women and commoners. Just so, he who should say thus, would be putting obstacles in the way of others and would be out of sympathy for their welfare. Being out of sympathy for their welfare his heart would become established in enmity; and when one’s heart is established in enmity, that is unsound doctrine.”

2.DHAMMA IS SADDHAMMA WHEN IT TEACHES THAT MERE LEARNING IS NOT ENOUGH. IT MAY LEAD TO PEDANTRY

Once when the Buddha was residing in the country of Kausambi, in a certain Vihara called the “Beautiful Voice,” preaching to the people assembled there was a certain Ascetic. The Ascetic felt that he was unrivalled for knowledge of scriptures and being unable to find anyone equal to himself in argument, was accustomed to carry, wherever he went, a lighted torch in his hand. One day a man in the market place of a certain town, seeing him thus, asked him the reason of his strange conduct, on which he replied, “The world is so dark, and men so deluded, that I carry this torch to light it up so far as I can.” Seeing this the Buddha forthwith called out to the Ascetic, “What ho there! What are you about with that Torch?” The Ascetic replied, “All men are so wrapped in ignorance and gloom, that I carry this torch to illumine them.” Then the Blessed Lord asked him again, “And are you so learned as to be acquainted with the four treatises which occur in the midst of the Sacred Books, to wit, the treatise on ‘Literature’, the treatise on the 201

 

‘Heavenly Bodies and their Paths’, the treatise on ‘Government’ and the treatise on ‘Military Art’?” On the ascetic being forced to confess, he was unacquainted with these things. He flung away his torch. The Buddha added these words, “If any man, whether he be learned or not, considers himself so great as to despise other men he is like a blind man holding a candle blind himself, he illumines others.”

3.DHAMMA IS SADDHAMMA WHEN IT TEACHES THAT WHAT IS NEEDED IS PRADNYA

Some heretics regarded knowledge and learning as in itself a thing of value. A man of mere learning and knowledge was to them an object of veneration irrespective of the question whether or not he was a man of virtue. The Buddha made a distinction between Vidya and Pradnya. This distinction has been well brought out by the Buddha in his sermon reported in Anguttara Nikaya.

On a certain occasion the Exalted One was staying near Rajagaha, in the bamboo grove at the squirrels’ feeding ground. Now on that occasion Vassakara, a great official of Magadha, came to visit the Exalted One, and on coming to him greeted him courteously, and after exchange of greetings and courtesies sat down at one side. As he sat thus Vassakara said this to the Exalted One, “Master Gotama, we proclaim a man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities?

Of whatsoever he hears he understands the meaning as soon as it is uttered, saying, “This is the meaning of that saying!

He has a good memory, he can remember and recall a thing done long ago, and said long ago.

He is skilled in all the business of a householder he is skilled and diligent, and therein.

He is resourceful and capable of investigating what is proper to be done, what should be arranged.

Now, master Gotama, if a man possesses these qualities, we proclaim him as one of great wisdom, as a 202

 

great man. If the worthy Gotama thinks me worthy of commendation herein, let him commend me. On the contrary, if he thinks me blameworthy, let him blame me therefor.” “Well, Vassakara, I neither commend you nor blame you herein. I myself proclaim a man to be one of great wisdom, if he possesses the following four qualities which are quite different from those mentioned by you.

A man given to the welfare of many folks, to the happiness of many folks. By him are many folks established in the Ariyan Method, to wit: in what is of a lovely nature, in what is of a profitable nature.

To whatsoever train of thought he wishes to apply himself, to that train of thought he applies himself: to whatever train of thought he desires not to apply himself, to that train of thought he applies not himself.

Whatever intention he wishes to intend, he does so or not if he so wishes. Thus, he masters of the mind in the ways of thought. He is one who attains at will, without difficulty and without trouble the four musings which belong to the higher thought, which even in this very life are blissful to abide in.

He, by destruction of the asavas (fetters) in this very life thoroughly comprehending it by himself, he realises the heart’s release, the release by wisdom, and attaining it abides therein.

Vassaka, I neither commend nor blame you herein, but I myself proclaim a man possessed of these four different qualities to be one of great wisdom, to be a great man.” “It is wonderful, Master Gotama! It is marvellous. Master Gotama, how well this has been said by the worthy Gotama! “I myself do hold the worthy Gotama to be possessed of these same four qualities.” Indeed, the worthy Gotama is given to the welfare of many folks, to the happiness of many folks. By him are many folks established in the Ariyan ‘Method, to wit: in what is of a lovely nature, in what is of a profitable nature. Indeed, the worthy Gotama, to whatever train of thought he wishes to apply himself, to that train of thought applies himself. Surely, the worthy Gotama is master of the mind in the ways of thought. Surely the worthy 203

 

Gotama is one who attains at will, the four musings. Surely the worthy Gotama by destruction of the asavas realises the heart’s release, the release by wisdom and attaining it abides therein.”

Section iii

Dhamma to be saddhamma must promote mitta

1. DHAMMA IS SADDHAMMA ONLY WHEN IT TEACHES THAT MERE PRADNYA IS NOT ENOUGH. IT MUST BE ACCOMPANIED BY SILA

 

Pradnya is necessary. But Sila is more necessary. Pradnya without Sila is dangerous. Mere Pradnya is dangerous. Pradnya is like a sword in the hand of a man. In the hand of a man with Sila it may be used for saving a man with danger. But in the hand of a man without Sila it may be used for murder. That is why Sila is more important than Pradnya. Pradnya is Vichar Dhamma or thinking aright. Sila is Achar Dhamma, acting aright. The reason why the Buddha gave greater importance to Sila than to knowledge is obvious. The use of knowledge depends upon a man’s Sila. Apart from Sila, knowledge has no value. This is what he said. At another place, he said, “Sila is incomparable in this world. Sila is the beginning and the refuge, Sila is the mother of all good. It is the foremost of all good conditions. Therefore, purify your Sila.

2.DHAMMA IS SADDHAMMA ONLY WHEN IT TEACHES THAT BESIDES PRADNYA AND SILA WHAT IS NECESSARY IS KARUNA

There has been some difference of opinion on Pradnya and Karuna. Some say Pradnya alone the foundation of his religion? Some say Karuna alone the foundation of his religion? But there is no difference of opinion that Pradnya is one of the two pillars of the Buddha’s religion. The dispute is whether Karuna is also a pillar of his religion. That Karuna is a pillar of his religion is beyond dispute. His own words can be quoted in support of it. 204

 

Once, a country called Gandhara, in which was a very old mendicant afflicted with a very loathsome disease, which caused him to pollute every place he occupied. Being in a certain Vihara belonging to the place, no one would come near him or help him in his distress. On this Buddha came with his 500 followers and obtaining all sorts of necessary things they together visited the place where the old mendicant lay. The smell in the place was so offensive that all the Bhikkus were filled with contempt for the man; but the World-honoured, causing Ananda to bring the warm water, then with his own hand began to wash the body of the mendicant and attend to his maladies. Then, King and his ministers and Arahants flocked to that place. They paid adoration to Buddha. Having done so, they all addressed the World-honoured, and inquired how one so highly exalted could lower himself to such offices as these, on which Buddha explained the matter thus, “The purpose of Tathagata in coming into the world, is to befriend those poor and helpless and unprotected, to nourish those in bodily affliction, whether they be Samanas or men of any other religion—to help the impoverished, the orphan and the aged, and to persuade others so to do.”

3.DHAMMA IS SADDHAMMA ONLY WHEN IT TEACHES THAT MORE THAN KARUNA WHAT IS NECESSARY IS MITTA

The Buddha did not stop with teaching Karuna. Karuna is only love for human beings. Buddha went beyond and taught Mitta. Mitta is love for living beings. The Buddha wanted man not to stop with Karuna but to go beyond mankind and cultivate the spirit of Mitta for all living beings. This he has well explained in a Sutta when the Blessed One was staying in Savatthi. Speaking about Mitta, the Blessed Lord told the almsmen, “Suppose a man comes to dig the earth. Does the earth resent?” “No, Lord,” the almsmen replied. “Supposing a man comes with lac and colours to paint pictures in the air. Do you think he could do it?” “No, Lord.” “Why? ““Because there are no dark patches in the air, “said the Bhikkus. Buddha Said, “In the same way you 205

 

must not have any dark patches in your mind which are the reflections of your evil passions. Suppose, a man comes with a blazing wisp of bracken to set the river Ganges on fire. Could he, do it?” “No, Lord.” “Why?” “Because the Ganges has no combustibility in its water.” Concluding his address, the Blessed Lord said, “Just as the earth does not feel hurt and does not resent, just as the air does not lend to any action against it, just as the Ganges water goes on flowing without being disturbed by the fire so also you Bhikkus must bear all insults and injustices inflicted on you and continue to bear Mitta towards your offenders. “So, almsmen, Mitta must flow and flow for ever. Let it be your sacred obligation to keep your mind as firm as the earth, as clean as the air and as deep as the Ganges. If you do so your Mitta, will not be easily disturbed, by an act however unpleasant. For all who do injury will soon be tired out. Let the ambit of your Mitta be as boundless as the world and let your thought be vast and beyond measure in which no hatred is thought of. “According to my Dhamma, it is not enough to practise Karuna. It is necessary to practise Mitta.” In the course of the sermon, the Blessed Lord told a story to the almsmen which is worth remembering.

Once upon a time there lived in Savatthi a lady named Videshika, who was reputed gentle and meek, and mild. She had a maid servant named Darkie, a bright girl, an early riser and a good worker. ‘I wonder,’ thought Darkie, ‘whether my mistress, who is so well spoken of, has really got a temper of her own which she does not show or whether she has got no temper at all? Or do I do my work so well, that though she has got a temper, she does not show it? I will try her. So, next morning, she got up late. ‘Darkie! Darkie! cried the mistress. ‘Yes, madam,’ answered the girl. ‘Why did you get up so late?’ ‘Oh, that’s nothing, madam.’ ‘Nothing indeed! You, naughty girl! said the mistress, frowning with anger and displeasure. ‘So, she has got a temper, though she does not show it. It is because I do my work so well that she does not show it; I will try her further,” thought the maid. So, she got up later next morning. ‘Darkie! Darkie!’ cried the mistress. ‘Yes, madam,’ answered the girl. ‘Why did you get up so 206

 

late?’ ‘Oh! that’s nothing, madam.’ ‘Nothing, indeed, you naughty girl!’ exclaimed the mistress, giving vent in words to her anger and displeasure. ‘Yes,’ thought the maid, “she has got a temper though she does not show it because I do my work so well; I will try her yet further.’ So, the next morning, she got up later still. ‘Darkie! Darkie! cried her mistress.’ ‘Yes, madam,’ answered the girl. ‘Why did you get up so late?’ ‘Oh, that’s nothing, madam.’ ‘Nothing indeed you naughty girl, to get up so late!’ exclaimed the mistress and in her anger and displeasure she picked up the lynch-pin and struck the girl on the head with it, drawing blood. With her broken head streaming with blood, Darkie roused the neighbourhood with shrieks, ‘See, lady, what the gentle one has done! See, lady, what the meek one has done! See, lady, what the mild one has done. What for? Just because her only maid got up late, she was so angry and displeased that she just jumped with the lynch-pin to strike her on the head and break it.’ In the result the lady Videshika got the reputation of being violent, anything but meek and mild. In like manner an almsman may be gentle and meek, and mild enough so long as nothing unpleasant is said against him. It is only when unpleasant things are said against him that you can test if he has Mitta, fellowship in him.”

He further added, “I do not call an almsman Charged with the spirit of Mitta if he shows it only to get clothes and food. Him only do I recognise as a true almsman whose Mitta springs from the doctrine. None of the means employed to acquire religious merit, 0 Monks, has a sixteenth part of the value of loving kindness. Loving kindness, which is freedom of heart, absorbs them all; it glows, it shines, it blazes forth. And in the same way, 0 Monks, as the light of all the stars has not a sixteenth part of the value of the moonlight, but the moonlight absorbs it and glows and shines and blazes forth; in the same way, 0 Monks, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness. Loving kindness, which is freedom of heart, absorbs them; it glows, it shines, it blazes forth. And in the, same way, 0 Monks, as at the end of the rainy season, the sun, rising into 207

 

the clear and cloudless sky, banishes all the dark spaces and glows and shines and blazes forth; and in the same way again, as at night’s end the morning star glows and shines and blazes forth; so, 0 Monks, none of the means employed to acquire religious merit has a sixteenth part of the value of loving kindness. Loving kindness, which is freedom of heart, absorbs them; it glows, it shines, it blazes forth.”

Section IV

1.DHAMMA TO BE SADDHAMMA MUST PULL DOWN ALL SOCIAL BARRIERS

Dhamma to be Saddhamma must break down barriers between man and man. The story is told in the Assalayana-Sutta that once the some learned heretics one of them, by name Assalayana, to go to the Buddha and controvert his views against class and inequality. He said, “Heretics maintain, Gotama, that only learned class is superior and all other classes being inferior. They believe that purity of blood from generation to generation. The Buddha said, “Assalayana, are not the learned men and noble wives have their periods, and to conceive, and to lie and give birth? Assalayana gave no answer. The Buddha went further and asked Assalayana another question. Suppose, Assalayana, a young noble class men intimate with noble class lady, what would be the issue? Will it be an animal or human being?” Again, Assalayana gave no answer. “As to the possibility of moral development, is it only a noble class and not a man of the other classes, who in this country, can develop in his heart the love that knows no hate or ill-will?” “No. All classes can do it,” replied Assalayana. “Assalayana! Have you ever heard,” asked the Buddha, “that in the Yona and Kamboja countries and in other adjacent countries, there are only two classes, namely, masters and slaves, and that a master can become a slave and vice versa?”. “Yes, I have heard so,” replied Assalayana. “If your concept of society is an ideal society, why is it not universal? “. On none of these points was Assalayana able to defend his theory of inequality. He was completely silenced. He ended by becoming a disciple of the Buddha. 208

 

“For myself, I neither assert that all service is to be rendered nor that all service is to be refused. If the service makes a man bad and not good, it should not be rendered; but if it makes him better and not bad, then it should be rendered. This is the guiding consideration which should decide the conduct alike of nobles, General class men and bond class. Even as a fire is called after the material out of which it is kindled, and may thus be called either a wood-fire, or a chip-fire, or a bracken-fire, or a cow-dung fire, just in the same way the noble, transcends doctrine. Lineage does not enter into a man’s being either good or bad; nor do good looks or wealth. For, you will find a man of noble birth who is a murderer, a thief, a fornicator, a liar, a slanderer, a man of bitter tongue, a tattler, a covetous person, a man of rancour or of wrong views, and therefore I assert that noble birth does not make a good man. Or again you will find a man of noble birth who is innocent of all these vices; and, therefore, I assert that it is not lineage which makes a man bad.

2.DHAMMA TO BE SADDHAMMA MUST TEACH THAT WORTH AND NOT BIRTH IS THE MEASURE OF MAN

Once the Blessed One was staying in Anath-pindika’s Aram. One day in the forenoon the Blessed One took his begging bowl and entered Savatthi for alms. At that time a sacrificial fire was burning and an offering was prepared. Then the Blessed One, going for alms from house to house in Savatthi, approached the house of the heretic Aggika. The heretic, seeing the Blessed One coming at a distance, became angry and said, “Stay there, 0 Shaveling! There, stay, ye wretched monk! Stay there, ye miserable outcast.” When he spoke thus, the Blessed One addressed him as follows, “Do you know, 0 Aggika, who an outcast is, or the things that make a person an outcast?” “No, Gotama, I do not know who an outcast is. Nor indeed do I know what things make a man an outcast.” The Lord said that nothing would be lost in knowing who is an outcast. “Now that you insist on my knowing it,” Aggika said, “well go on and explain.” The Blessed One speak as follows, “The man who 209

 

is irritable, rancorous, vicious, detractive, perverted in views, and deceitful know ye that he is an outcast. Whosoever in this world harms living beings, in whom there is no compassion for living beings—know ye that he is an outcast. Whosoever destroys and besieges villages and hamlets, and is known as an oppressor—know ye that he is an outcast. Whether in the village or in the forest whosoever appropriates by theft what belongs to others, or what is not given—know ye that he is an outcast. Whosoever, having really taken a debt, flees, when pressed, saying, ‘There is no debt to you,’— know ye that he is an outcast. Whosoever, desiring some trifle, kills a man going alone on the road, and pillages him—know ye that he is an outcast. Whosoever for his own sake, or for the sake of others, or for the sake of wealth, utters lies when asked as a witness—know ye that he is an outcast. Whosoever by force or with consent is seen transgressing with the wives of relatives or friends – know ye that he is an outcast. Whosoever, being rich, does not support aged mother and father who have passed their youth— know ye that he is an outcast. Whosoever, when questioned about what is good, counsels what is wrong and teaches in a concealing way—know ye that be is an outcast. “No one is an outcast by birth and no one is noble by birth.” Aggika, on hearing this, felt greatly ashamed for the abuse he had hurled against the Blessed Lord.

3.DHAMMA TO BE SADDHAMMA MUST PROMOTE EQUALITY BETWEEN MAN AND MAN

Men are born unequal. Some are robust, others are weaklings. Some have more intelligence, others have less or none. Some have more capacity, others have less. Some are well-to-do, others are poor. All have to enter into what is called the struggle for existence. In the struggle for existence if inequality be recognised as the rule of the game the weakest will always go to the wall. Should this rule of inequality be allowed to be the rule of life? Some answer in the affirmative on the ground that it results in the survival of the fittest. The question, however, is: Is the fittest the best from the point of view of society. No one can give a positive 210

 

answer. It is because of this doubt that religion preaches equality. For equality may help the best to survive even though the best may not be the fittest. What society wants is the best and not the fittest. It is, therefore, the primary reason why religion upholds equality. This was the viewpoint of the Buddha and it was because of this that he argued that a religion which does not preach equality is not worth having. Can you respect or believe in a religion which recommends actions that bring happiness to oneself by causing sorrow to others, or happiness to others by causing sorrow, to oneself or sorrow to both oneself and others? Is not that a better religion which promotes the happiness of others simultaneously with the happiness of oneself and tolerates no oppression. The religion of the Buddha is perfect justice springing from a man’s own meritorious disposition. 211

 

BOOK IV

RELIGION AND DHAMMA

1. Part I : Religion and Dhamma
2. Part II : How Similarities in Terminology Conceal Fundamental Difference
3. Part III : The Buddhist Way of Life
4. Part IV : His Sermons

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PART I

RELIGION AND DHAMMA

1. What is Religion?
2. How Dhamma Differs from Religion
3. The Purpose of Religion and the Purpose of Dhamma
4. Morality and Religion
5. Dhamma and Morality
6. Mere Morality is not Enough. It must be Sacred and Universal

213

 

1. WHAT IS RELIGION?

The word “religion “is an indefinite word with no fixed meaning. It is one word with many meanings. This is because religion has passed through many stages. The concept at each stage is called Religion though the concept at one stage has not had the same meaning which it had at the preceding stage or is likely to have at the succeeding stage. The conception of religion was never fixed. It has varied from time to time. Because most of the phenomena such as lightning, rain and floods, the occurrence of which the primitive man could not explain, any weird performance done to control the phenomenon was called magic. Religion therefore came to be identified with magic. Then came the second stage in the evolution of religion. In this stage religion came to be identified with beliefs, rituals, ceremonies, prayers and sacrifices. But this conception of religion is derivative. The pivotal point in religion starts with the belief that there exists some power which causes these phenomena which primitive man did not know and could not understand. Magic lost its place at this stage. This power was originally malevolent. But later it was felt that it could also be benevolent. Beliefs, rites, ceremonies and sacrifices were necessary both to propitiate a benevolent power and also to conciliate an angry power. Later that power was called God or the Creator. Then came the third stage that it is this God who created this world and also man. This was followed by the belief that man has a soul and the soul is eternal and is answerable to God for man’s actions in the world. This is, in short, the evolution of the concept of Religion. This is what Religion has come to be and this is what it connotes—belief in God, belief in soul, worship of God, curing of the erring soul, propitiating God by prayers, ceremonies, sacrifices, etc.

2. HOW DHAMMA DIFFERS FROM RELIGION

What the Buddha calls Dhamma differs fundamentally from what is called Religion. What the Buddha calls Dhamma is analogous to what the European theologians call Religion. But there is no greater affinity between the two. 214

 

On the other hand, the differences between the two are very great. On this account some European theologians refuse to recognise the Buddha’s Dhamma as Religion. There need be no regrets over this. The loss is theirs. It does no harm to the Buddha’s Dhamma. Rather, it shows what is wanting in Religion. Instead of entering into this controversy it is better to proceed to give an idea of Dhamma and show how it differs from Religion.

Religion, it is said, is personal and one must keep it to oneself. One must not let it play its part in public life. Contrary to this, Dhamma is social. It is fundamentally and essentially so. Dhamma is righteousness, which means right relations between man and man in all spheres of life. From this it is evident that one man if he is alone does not need Dhamma. But when there are two men living in relation to each other they must find a place for Dhamma whether they like it or not. Neither can escape it. In other words. Society cannot do without Dhamma. Society has to choose one of the three alternatives.

Society may choose not to have any Dhamma, as an instrument of Government. For Dhamma is nothing if it is not an instrument of Government. This means Society chooses the road to anarchy.

Secondly, Society may choose the police, i.e., dictatorship as an instrument of Government.

Thirdly, Society may choose Dhamma plus the Magistrate wherever people fail to observe the Dhamma.

In anarchy and dictatorship liberty is lost. Only in the third liberty survives. Those who want liberty must therefore have Dhamma.

WHAT IS DHAMMA? AND WHY IS DHAMMA NECESSARY?

According to the Buddha, Dhamma consists of Pajna and Karuna. What is Pajna? And why Pajna? Pajna is understanding. The Buddha made Pajna one of the two corner-stones of His Dhamma because he did not wish to leave any room for superstition. What is Karuna? And why Karuna? Karuna is love. Because, without it, Society can neither live nor grow, that is why the Buddha made it the 215

 

second corner-stone of His Dhamma. Such is the definition of the Buddha’s Dhamma.

3.THE PURPOSE OF RELIGION AND THE PURPOSE OF DHAMMA

(i)

What is the purpose of Religion? What is the purpose of Dhamma? Are they one and the same? Or are they different? The answers to these questions are to be found in two dialogues- one between the Buddha and Sunakkhatta and the other between the Buddha and the Heretic Potthapada.

The Exalted One was once staying among the Mallas at Anupiya, one of their towns. Now the Exalted One having robed himself in the early morning, put on his cloak and took his bowl and entered the town for alms. On the way, he thought it was too early to go for alms. Therefore, he went to the pleasance where Bhaggava the wanderer dwelt and called on him. On seeing the Blessed One, Bhaggava got up, saluted him and said, “May it please you, sire, to be seated; here is a seat made ready for you.” The Exalted One sat down thereon, and Bhaggava taking a certain low stool sat down beside him. So seated, Bhaggava, the wanderer, spake thus to the Exalted One, “Some days ago, Lord, a good many days ago, Sunakkhatta of the Licchavis called on me and spoke thus, ‘I have now given up the Exalted One, Bhaggava. I am remaining no longer under him as my teacher.’ Is the fact really so, just as he said?” “It is just so Bhaggava, as Sunakkhatta of the Licchavis said,” replied the Blessed One. “Some days ago, Bhaggava, a good many days ago, Sunakkhatta, the Licchavi, came to call on me, and spoke thus, ‘Sir, I now give up the Exalted One. I will henceforth remain no longer under him as my teacher.’ When he told me this, I said to him, ‘But now, Sunakkhatta, have I ever said to you, Come, Sunakkhatta, live under me as my pupil?’ ‘No, sir, you have not.’ ‘Or have you ever said to me?’ ‘Sir, I would fain dwell under the Exalted One as my teacher?’ ‘No, sir, I have not.’ ‘Then I asked him If I said not the one, and you said not the other, what are you and what 216

 

am I that you talk of giving up? See, foolish one, in how far the fault here is your own.’ ‘Well, but, sir, the Exalted One works me no mystic wonders surpassing the power of ordinary men’ ‘Why, now Sunakkhatta, have I ever said to you, ‘Come Sunakkhatta, take me as your teacher, and I will work for you mystic wonders surpassing the power of ordinary men?’ ‘You have not, sir.’ ‘Or have you ever said to me, ‘Sir, I would fain take the Exalted One as my teacher, for he will work for me mystic wonders beyond the powers of ordinary men?’ ‘I have not, sir.’ ‘But if I said not the one, and you said not the other, what are you and what am I, foolish man, that you talk of giving up? What think you, Sunakkhatta? Whether mystic wonders beyond the power of ordinary man are wrought, or whether they are not is the object for which I teach the Dhamma: that it leads to the thorough, destruction of ill for the doer thereof? ‘Whether, sir, they are so wrought or not, that is indeed the object for which the Dhamma is taught by the Exalted One.’ ‘If then, Sunakkhatta, it matters not to that object whether mystic wonders are wrought or not, of what use to you would be the working of them? See, foolish one, in how far the fault here is your own.’ ‘But, sir, the Exalted One does not reveal to me the beginning of things.’ “Why now, Sunakkhatta, have I ever said to you, ‘Come, Sunakkhatta, be my disciple and I will reveal to you the beginning of things?’ ‘Sir, you have not’ ‘Or have you ever said to me, ‘I will become the Exalted One’s pupil, for he will reveal to me the beginning of things?’ ‘Sir, I have not.’ ‘But if I have not said the one and you have not said the other, what are you and what am I, foolish man, that you talk of giving up on that account? What think you, Sunakkhatta? Whether the beginning of things be revealed, or whether it be not, is the object for which I teach the Dhamma that it leads to the thorough destruction of ill for the doer thereof?’ ‘Whether, sir, they are revealed or not, that is indeed the object for which the Dhamma is taught by the Exalted One.’ ‘If then, Sunakkhatta, it matters not to that object whether the beginning of things be revealed, or whether it be not, of what use to you would it be to have the beginning of things revealed?’ This illustrates that Religion 217

 

is concerned with revealing the beginning of things and Dhamma is not.

(ii)

The other differences between Religion and Dhamma are brought out in the discussion between the Blessed One and Potthapada.

The Blessed One was once staying at Savatthi in Anathapindika’s pleasance of the Jeta’s wood. Now at that time Potthapada, the wandering mendicant was dwelling in the hall put up in ‘Queen Mallika’s Park’ for a debate on general systems of philosophical opinion. There was with him a great following of mendicants; to wit, three hundred. A dialogue took place between the Blessed Lord and Potthapada. Potthapada asked, “Then, sir, if that be so, tell me at least: Is the world eternal? Is this alone the truth, and any other view mere folly?” “That, Potthapada, is a matter on which I have expressed no opinion,” replied the Blessed Lord. Then, in the same terms, Potthapada asked each of the following questions:

1. Is the world not eternal?
2. Is the world finite?
3. Is the world infinite?
4. Is the soul the same as the body?
5. Is the soul one thing, and the body another?
6. Does one who has gained the truth live again after death?
7. Does he not live again after death?
8. Does he both live again and not live again, after death?
9. Does he neither live again, nor not live again, after death?

 

And to each questions the Exalted One made the same reply. “That too, Potthapada, is a matter on which I have expressed no opinion.” “But, why has the Exalted One expressed no opinion on that?” “Because this question is not calculated to profit, it is not concerned with the Dhamma, it does not redound even to the elements of right conduct, nor to detachment, nor to purification from lusts, nor to 218

 

quietude, nor to tranquillisation of heart, nor to real knowledge, nor to the insight of the higher stages of the Path, nor to Nirvana. Therefore, is it that I express no opinion upon it.” “Then what is it that the Exalted One has determined?” “I have expounded, Potthapada, what Dukkha is; I have expounded what is the origin of Dukkha; I have expounded what is the cessation of Dukkha: I have expounded what is the method by which one may reach the cessation of Dukkha.” “And why has the Exalted One put forth a statement as to that?” “Because that question, Potthapada, is calculated to profit, is concerned with the Dhamma, redounds to the beginnings of right conduct, to detachment, to purification from lusts, to quietude, to tranquillisation of heart, to real knowledge, to the insight of the higher stages of the Path and to Nirvana. Therefore, is it, Potthapada, that I have put forward a statement as to that.” In this dialogue it is clearly put forth what is the subject matter of Religion and what is not the subject matter of Dhamma. The two are poles apart. The purpose of Religion is to explain the origin of the world. The purpose of Dhamma is to reconstruct the world.

4. MORALITY AND RELIGION

What is the place of morality in Religion? As a matter of truth morality has no place in Religion. The content of religion consists of God, soul, prayers, worship, rituals, ceremonies and sacrifices. Morality comes in only wherein man comes in relation to man. Morality comes in into religion as a side wind to maintain peace and order. Religion is a triangular piece. Be good to your neighbour because you are both children of God. That is the argument of religion. Every religion preaches morality but morality is not the root of religion. It is a wagon attached to it. It is attached and detached as the occasion requires. The action of morality in the functioning of religion is therefore casual and occasional. Morality in religion is therefore not effective.

5. DHAMMA AND MORALITY 219

 

What is the place of morality in Dhamma? The simple answer is Morality is Dhamma and Dhamma is Morality. In other words, in Dhamma morality takes the place of God although there is no God in Dhamma. In Dhamma there is no place for prayers, pilgrimages, rituals, ceremonies or sacrifices. Morality is the essence of Dhamma. Without it there is no Dhamma. Morality in Dhamma arises from the direct necessity for man to love man. It does not require the sanction of God. It is not to please God that man has to be moral. It is for his own good that man has to love man.

6. MERE MORALITY IS NOT ENOUGH. IT MUST BE SACRED AND UNIVERSAL

When is a thing sacred? Why is a thing sacred? In every human society, primitive or advanced, there are some things or beliefs which it regards as sacred and the rest as profane. When a thing or belief has reached the stage of being sacred (pavitra) it means that it cannot be violated. Indeed, it cannot be touched. It is taboo. Contrary to this, a thing or a belief which is profane (apavitra), i.e., outside the field of the sacred, may be violated. It means one can act contrary to it, without feeling any fear or qualms of conscience. The sacred is something holy. To transgress it is a sacrilege. Why is a thing made sacred? To confine the scope of the question to the matter in hand, why morality should have been made sacred? Three factors seem to have played their part in making morality sacred.

The first factor is the social need for protecting the best. The background of this question lies imbedded in what is called the struggle of existence and the survival of the fittest. This arises out of the theory of evolution. It is common knowledge that evolution takes place through a struggle for existence because the means of food supply in early times were so limited. The struggle is bitter. Nature is said to be red in claw and tooth. In this struggle which is bitter and bloody only the fittest survive. Such is the original state of society. In the course of ancient past someone must have raised the question, Is the fittest or the strongest is the best? Would not the weakest if protected be ultimately the best for 220

 

advancing the ends and aims of society? The then prevailing state of society seems to have given an answer in the affirmative. Then comes, the question what is the way to protect the weak? Nothing less than to impose some restraints upon the fittest. In this lies the origin and necessity for morality. This morality had to be sacred because it was imposed originally on the fittest, i.e., the strongest. This has very serious consequences.

First, does morality in becoming social or become anti-social?

It is not that there is no morality among thieves. There is morality among businessmen. There is morality among fellow clan-men and there is also morality among a gang of robbers. But this morality is marked by isolation and exclusiveness. It is a morality to protect “group interest. “It is therefore anti-social. It is the isolation and exclusiveness of this kind of morality which throws its anti-social spirit in relief.

The same is true where a group observes morality because it has interests of its own to protect. The results of this group organisation of society are far-reaching. If society continues to consist of anti-social groups, society will remain a disorganised and a factional society. The danger of a disorganised and factional state of society is that it sets up a number of different models and standards. In the absence of common models and common standards society cannot be a harmonious whole. With such different models and standards. It is impossible for the individual to attain consistency of mind. A society which rests upon the supremacy of one group over another irrespective of its rational or proportionate claims inevitably leads to conflict. The only way to put a stop to conflict is to have common rules of morality which are sacred to all.

There is the third factor which requires morality to be made sacred and universal. It is to safeguard the growth of the individual. Under the struggle for existence or under group rule the interests of the individuals are not safe.

(A) The group set-up prevents an individual from acquiring consistency of mind which is possible only when 221

 

society has common ideals, common models. His thoughts are led astray and this creates a mind whose seeing unity is forced and distorted.

Secondly the group set-up leads to discrimination and denial of justice. The group set-up leads to stratification of classes. Those who are masters remain masters and those who are born in slavery remain slaves. Owners remain owners and workers remain workers. The privileged remain privileged and the serfs remain serfs. This means that there can be liberty for some but not for all. This means that there can be equality for a few but none for the majority.

What is the remedy?

The only remedy lies in making fraternity universally effective.

What is fraternity?

It is nothing but another name for brotherhood of men which is another name for morality. This is why the Buddha preached that Dhamma is morality and as Dhamma is sacred so is morality. 222

 

PART II

HOW SIMILARITIES IN TERMINOLOGY CONCEAL FUNDAMENTAL DIFFERENCE

Section I-Rebirth

1. Preliminary
2. Rebirth of What?
3. Rebirth of Whom?

 

Section II—Kamma

1. Is the Buddhist doctrine of Karma the same as the heretic doctrine?
2. Did the Buddha believe in past Karma having effect on future life?
3. Did the Buddha believe in past Karma having effect on future life?

 

Section III-Ahimsa

1. The different ways in which it is interpreted and followed.
2. The true meaning of Ahimsa.

 

Section IV-Transmigration 223

 

Section I -Rebirth

1.PRELIMINARY

What happens after death is a question often asked. The contemporaries of the Buddha held two different views. One set was called Eternalist and the other was called Annihilationist. The Eternalist said that the soul knows no death; therefore, life is eternal. It is renewed by rebirth. The thesis of the Annihilationist was summed up in one word, Ucchedvad, which meant that death is the end of everything. There is nothing left after death. The Buddha was not an eternalist. For it involved a belief in the existence of a separate, immortal soul to which he was opposed. Was the Buddha an annihilationist? With his belief in the non-existence of the soul, the Buddha would naturally be expected to be an annihilationist. But in the Alagaddupamma-Sutta the Buddha complains that he is called an annihilationist when as a matter of fact he is not. This is what he says, “Though this is what I affirm and what I preach yet some recluses and heretics wrongly, erroneously and falsely charge me in defiance of facts, with being an annihilationist and with preaching the disintegration, destruction and extirpation of human beings. It is just what lam not, and what I do not affirm, that is wrongly, erroneously, and falsely charged against me by these good people who would make me out to be an annihilationist.”

How can the Buddha not believe in the existence of the soul and yet say that he is not an annihilationist? This raises the question:

Did the Buddha believe in rebirth?

2.REBIRTH OF WHAT?

Did the Buddha believe in rebirth? The answer is in the affirmative. It is better to split this question further into two parts:

(1) Rebirth of What and

(2) Rebirth of Whom.

(1) Rebirth of What 224

 

According to the Buddha there are four elements of existence which go to compose the body. They are:

1. Prithvi
2. Apa
3. Tej; and
4. Vayu.

 

Question is when the human body dies what happens to these four elements? Do they also die along with dead body? Some say that they do. The Buddha said, “No.” They join the mass of similar elements floating in space. When the four elements from this floating mass join together a new birth takes place. This is what the Buddha meant by rebirth.

The elements need not and are not necessarily from the same body which is dead. They may be drawn from different dead bodies. It must be noted that the body dies. But the elements are ever living. This is the kind of rebirth in which the Buddha believed. Great light is ‘thrown upon the subject by Sariputta in his dialogue with Maha-Kotthita. It is said that-

Once when the Lord was staying at Savatthi in Jeta’s Grove in Anathapindika’s Aram, the Maha-Kotthita rising up at even-tide from his meditations, went to Sariputta and asked him to elucidate some of the questions which troubled him. The following was one of them. Maha-Kotthita asked: How many factors has the first ecstasy (Dhyana) put from it and how many does it retain?

Sariputta replied: Five of each. Gone are lusts, malevolence, torpor, worry and doubt. Observation, reflection, zest, satisfaction and a focussed heart persist.

Maha-Kotthita: Take the five senses of sight, sound, smell, taste and touch. Each with its own particular province and range of function, separate and mutually distinct. What ultimate base have they? Who enjoys all their five provinces and ranges?

Sariputta: Mind (Mano).

Maha-Kotthita: On what do these five faculties of sense depend?

Sariputta: On vitality.

Maha-Kotthita: On what does vitality depend? 225

 

Sariputta: On heat.

Maha-Kotthita: On what does heat depend?

Sariputta: On vitality.

Maha-Kotthita: You say that vitality depends on heat, you also say that heat depends on vitality! What precisely is the meaning to be attached to this?

Sariputta: I will give you an illustration. Just as in the case of a lamp, the light reveals the flame and the flame the light. So is the vitality. It depends upon heat and heat on vitality.

Maha-Kotthita: How many things must quit the body before it is flung aside and cast away like a senseless log?

Sariputta: Vitality, heat and consciousness.

Maha-Kotthita: What is the difference between a lifeless corpse and an almsman in trance, in whom perception and feelings are stilled?

Sariputta: In the corpse not only are the plastic forces of the body and speech and mind stilled and quiescent but also vitality is exhausted, heat is quenched and the faculties of sense broken up; whereas in the almsman in trance vitality persists, heat abides, and the faculties are clear, although respiration, observation and perception are stilled and quiescent.

This probably is the best and most complete exposition of Death or Annihilation. There is only one lacuna in this dialogue. Maha-Kotthita should have asked Sariputta one question. What is heat? What answer Sariputta would have given it is not easy to imagine. But there can be no doubt that heat means energy. Thus amplified, the real answer to the question: What happens when the body dies? does the body ceases to produce energy? But this is only a part of the answer. Because death also means that whatever energy that had escaped from the body joins the general mass of energy playing about in the Universe. Annihilation has therefore a two-fold aspect. In one of its aspects: it means cession of production of energy. In another aspect: it means a new addition to the stock of general floating mass of energy. It is probably because of this two-fold aspect of annihilation that the Buddha said that he was not an 226

 

absolute annihilationist. So interpreted it is easy to understand why the Buddha said that he was not an annihilationist. He believed in the regeneration of matter. So interpreted, the Buddha’s view is in consonance with science. It is only in this sense that the Buddha could be said to have believed in rebirth. Energy is never lost. That is what science affirms. Annihilation in the sense that after death nothing is left would be contrary to science. For it would mean that energy is not constant in volume.

3.REBIRTH OF WHOM?

The answer depends upon the elements of existence of the dead man meeting together and forming a new body then the possibility of the Rebirth of the same Sentient being is possible. If a new body is formed after a mixture or the different elements of the different men who are dead then there is rebirth but not the rebirth of the same sentient being. This point has been well explained by sister Khema to King Pasenadi.

Once the Exalted One was staying near Savatthi at Jeta Grove in Anathapindika’s Aram. Now on that occasion the sister Khema, after going her rounds among the Kosalana, took up her quarters at Toranavatthu, between Savatthi and Saketa. Now the Rajah Pasenadi of Kosala was journeying from Saketa to Savatthi, and midway between Saketa and Savatthi he put up for one night at Toranavatthu. The Rajah Pasenadi of Kosala called a certain man and said, “Come thou, good fellow! Find out some recluse or samana such that I can wait upon him today.” “Even so, your majesty,” said that man in reply to the Rajah Pasenadi of Kosala, and after wandering through all Toranavatthu he saw not any one, either recluse or samana, on whom the Rajah Pasenadi might wait. Then that man saw the sister Khema, who had come to reside at Toranavatthu. On seeing her he went back to the Rajah Pasenadi of Kosala, and said, “Your Majesty, there is no recluse or samana in Toranavatthu such that your majesty can wait upon him. But, your majesty, there is a sister named Khema, a woman-disciple of that Exalted One. Now of this lady a lovely rumour has gone 227

 

abroad, that she is sage, accomplished, shrewd, widely learned, a brilliant talker, of goodly ready wit. Let your majesty wait upon her.” So, the Rajah Pasenadi of Kosala went to visit the sister Khema, and on coming to her saluted and sat down at one side. So seated, he said to her, “How say you, lady? Does the Tathagata exist after death?

Khema: That also, maharajah is not revealed by the Exalted One.

Pasenadi: Does the Tathagata not exist after death?

Khema: That also, maharajah is not revealed by the Exalted One.

Pasenadi: How then, lady? Does the Tathagata exist after death? you reply, “That is not revealed by the Exalted One,’ and, when I ask the other questions, you make the same reply. Pray, lady, what is the reason, what is the cause, why this thing is not revealed by the Exalted One?

Khema: Now in this matter, maharajah, I will question you. Do reply as you think fit. Now how say you, maharajah? Have you some accountant, some ready reckoner or calculator, able to count the sand in Ganges. For examples: There are so many hundred grains, or so many thousand grains, or so many hundreds of thousands of grains of sand?

Pasenadi: No, indeed, lady.

Khema: Then have you some accountant, ready reckoner or calculator able to reckon the water in the mighty ocean, thus, there are so many gallons of water, so many hundreds, so many thousands, so many hundreds of thousand gallons of water?

Pasenadi: No, indeed, lady. How is that?

Khema: Mighty is the ocean, lady, deep, boundless, unfathomable. Even so, maharajah, if one should try to define the Tathagata by his bodily form, that bodily form of the Tathagata is abandoned, cut down at the root, made like a palm-tree stump, made something that is not, made of a nature not to spring up again in future time. Set free from reckoning as body, maharajah, is the Tathagata. He is deep, boundless unfathomable, just like the mighty ocean. To say, “The Tathagata exists after death ‘does not apply. To say, 228

 

‘The Tathagata exists not after death,’ does not apply. To say, ‘The Tathagata both exists and exists not, neither exists nor not exists after death,’ does not apply. If one should try to define the Tathagata by feeling, that feeling of the Tathagata is abandoned, cut down at the root, yet free from reckoning as feeling is the Tathagata, maharajah, deep, boundless, unfathomable like the mighty ocean. To say, ‘The Tathagata exists after death exists not after death,’ does not apply. So also, if one should try to define the Tathagata by perception, by the activities, by consciousness set free from reckoning by consciousness is the Tathagata, deep, boundless, unfathomable as the mighty ocean. To say, ‘The Tathagata exists after death exists not after death,’ does not apply.”

Then the Rajah Pasenadi of Kosala was delighted with the words of the sister Khema, and took pleasure therein. And he rose from his seat, saluted her by the right and went away.

On another occasion the Rajah went to visit the Exalted One, and on coming to him saluted him and sat down at one side. So seated he said to the Exalted One. “Pray, Lord, does the Tathagata-exist after death?”

The Exalted One: Not revealed by me, maharajah, is this matter.

Pasenadi: Then Lord, the Tathagata does not exist after death.

The Exalted One: That also, maharajah, is not revealed by me.

(He then asks the other questions and gets the same reply).

Pasenadi: How then. Lord? When I ask the question, ‘Does the Tathagata exist or does he not exist after death? you reply, ‘It is not revealed by me.’ Pray, Lord, what is the reason, what is the cause why this thing is not revealed by the Exalted One?

The Exalted One: Now, maharajah, I will question you. Do reply as you think fit. Now what say you, maharajah? Have you some accountant . . . (the rest is exactly as before). 229

 

Pasenadi: Wonderful, Lord! Strange it is, Lord, how the explanation both of Master and disciple, both in spirit and in letter, will agree, will harmonise, will not be inconsistent, that is, in any word about the highest. On a certain occasion. Lord, I went to visit the sister Khema, and asked her the meaning of this matter, and she gave me the meaning in the very words, in the very syllables used by the Exalted One. Wonderful, Lord! Strange it is. Lord, how the explanation both of Master and disciple will agree, will harmonise, in spirit and in letter, how they will not be inconsistent, that is, in any word about the highest. 230

 

Section II -Karma (Kamma)

1. IS THE BUDDHIST DOCTRINE OF KARMA THE SAME AS THE HERETICS DOCTRINES?

 

Ignorant Hindus out of sheer want of understanding say by comparing merely the similarity of words that Buddhism is the same as Brahmanism or Hinduism. The educated and orthodox section of the Heretics also do the same. They do so deliberately to mislead the ignorant masses. The educated Heretics know full well that the Buddhist Law of Karma is quite different from the Heretic Law of Karma. Yet they keep on saying that Buddhism is the same as Brahmanism or Hinduism. The similarity in terminology gives them an easy handle for their false and malicious propaganda.

The Law of Karma was enunciated by the Buddha. He was the first to say, “Reap as you sow.” Next question is the past karma inherited? What is the process? The second question is what is the nature of past karma in terms of heredity? Is it an inherent characteristic or acquired characteristic? What do we inherit from our parents? Starting with science the new individual begins when a sperm enters the egg. Fertilisation consists in fusion of the head of the sperm with the nucleus of the egg. Each human being takes its origin from the union of two bits of living matter, an egg from the mother which has been fertilised by a single sperm from the father. That human birth is genetic is told by the Buddha to a Yakkha who came to discuss the matter with him. The Exalted One was then staying near Rajagaha, on the hill called Eagle’s Peak. Now that Yakkha drew near to the Exalted One and addressed him as follows, ‘Material form is not the living soul ‘So says The Enlightened One. Then how doth soul possess this body? Whence to soul doth come Our bunch of bones and bowels? How doth soul within the mother-cave suspended abide?’ To this the Exalted One replied: At first the Kalala takes birth, and thence the abudde. Therefrom the pesi grows, Developing as ghana in its turn. Now in the ghana doth appear the hair, The down, the nails. And whatsoever food and drink the 231

 

mother of him takes, thereby the man in mother’s womb doth live and grow.

Nagasena answered to a question put by the King Minander (Milind): How does karma transmigrates?

Nagasena: Suppose, 0 king, a man were to steal another man’s mangoes, would the thief deserve punishment?

The King: Yes.

Nagasena: But he would not have stolen the mangoes the other set in the ground. Why would he deserve punishment?

The King: Because those he stole were the result of those that were planted.

Nagasena: Just so, great king, this name-and-form commits deeds, either pure or impure, and by that karma another name-and-form is reborn. And therefore, is it not set free from its evil deeds?

The King: Very good, Nagasena! When deeds are committed, Nagasena by one name and-form, what becomes of those deeds?” The deeds would follow it, O king, like a shadow that never leaves it. Can anyone point out those deeds, saying: ‘Here are those deeds or there?’

Nagasena: No.

The King: Give me an illustration.

Nagasena: Now what do you think, 0 king? Can anyone point out the fruits which a tree has not yet produced, saying: ‘Here they are, or there?

Certainly not, sir.

Nagasena: Just so, great king, so long as the continuity of life is not cut off, it is impossible to point out the deeds that are done.

He did not believe in the inheritance of Past Karma. How can he, having held to the view that birth is genetic and whatever inheritance comes to the child it comes through its parents? Apart from logic there is more direct evidence on the point contained in a sutta called the ‘Cula-Dukkha-Khanda’ Sutta which contains a dialogue between the Buddha and the Niganthanath Putta. In this dialogue this is what the Buddha says, “Niganthas, you have done evil in 232

 

the past; extirpate it by these severe austerities. Every present restraint on body, ‘speech and mind will hereafter undo the evil doings of the past. Hence, by expelling through penance all past misdeeds, and by not committing fresh misdeeds, the future becomes cleared; with the future cleared, the past is wiped out; with the past wiped out, is no more; with no more (Painful)-feelings are no more; and, with painful feelings now no more, all will be outworn. -This teaching commends and approves itself to us, and we rejoice in it.”

The Blessed One: Niganthas! do you know, reverend sirs, whether you had an existence before this or you were not non-existent?

Nigantha: No, Sir.

The Blessed One: Do you know that, in a former existence, you were guilty, and not guiltless, of misdeeds?

Nigantha: No.

The Blessed One: Do you know that (in that former existence) you were guilty, and not guiltless, of this or that specific misdeed?

Nigantha: No 233

 

Section III

1.AHIMSA

Ahimsa or non-killing forms a very important part of the Buddha’s teachings. It is intimately connected with Karuna and Mitta. The question has, however, been raised whether His Ahimsa was absolute in its obligation or only relative. Was it only a principle? Or was it a rule? How have the people of Buddhist countries understood and acted Ahimsa? This is an important question which must be taken into account. The monks of Ceylon fought against and asked the people of Ceylon to fight against the foreign invaders. On the other hand, the monks of Burma refused to fight against the foreign invaders and asked the Burmese people not to fight. The Burmese people eat eggs but not fish. This is how Ahimsa is understood and followed.

In fact, The Buddha has very seldom, if at all, referred to the subject in specific terms. The first circumstantial evidence on the point is that the Buddha had no objection to eating meat if it was offered to him as part of his alms. The monk can eat meat offered to him provided he was not a party to the killing of it. He resisted the opposition of Devadatta who insisted that the monks should be prohibited from eating meat given to them by way of alms. The next piece of evidence on the point is that he was only opposed to the killing of animals in the name of rites. ‘Ahimsa Permo Dharma’ is an extreme and a Jain Doctrine. It is not a Buddhist Doctrine.

There is another piece of evidence which is more direct than circumstantial which almost amounts to a definition of Ahimsa. He has said, “Love all so that you may not wish to kill any.” This is a positive way of stating the principle of Ahimsa. From this it appears that the doctrine of Ahimsa does not say “Kill not. It says love all.” In the light of these statements. It is quite easy to have a clear understanding of what the Buddha meant by Ahimsa. It is quite clear that Buddha meant to make a distinction between will to kill and need to kill. He did not ban killing where there was need to kill. What he banned was killing where there was nothing but the will to kill. So understood there is no confusion in the 234

 

Buddhist doctrine of Ahimsa. It is a perfectly sound or moral doctrine which everyone must respect. No doubt he leaves it to every individual to decide whether the need to kill is there. But with whom else could it be left. Man has Pradnya and he must use it. A moral man may be trusted to draw the line at the right point. Hereticism Islam and Christianity have in it the will to kill. Christianity and Islam clearly say, All the things are made for their followers. Hereticism says gods and deities become happy by killing and offering. Jainism has in it the will never to kill. The Buddha’s Ahimsa is quite in keeping with his middle path. To put it differently the Buddha made a distinction between Principle and Rule. He did not make Ahimsa a matter of Rule. He enunciated it as a matter of Principle or way of life. In this he no doubt acted very wisely. A principle leaves you freedom to act. A rule does not. Rule either breaks you or you break the rule.

Section IV

Transmigration

This has been well explained by Nagasena in his replies to the questions of King Milinda. Minander(Milinda), King of Bactria, asked Nagasena.

Minander: Did the Buddha believe in Rebirth?

Nagasena: Yes.

Minander: Is this not a contradiction?

No.

Minander: Can there be rebirth without a soul?

Nagasena: Of course, yes, there can be.

Minander: Explain how it can be? where there is no transmigration, Nagasena, can there be rebirth?

Nagasena: Yes, there can.

Minander: But how can that be? Give me an illustration.

Nagasena: Suppose a man, 0 king, were to light a lamp from another lamp, can it be said that the one transmigrates from, or to, the other?

Minander: Certainly not.

Nagasena: Just so, great king, is rebirth without transmigration.

Minander: Give me a further illustration. 235

 

Nagasena: Do you recollect, great king, having learnt, when you were a boy, some verse or other from your teacher?

Minander: Yes. I recollect that.

Nagasena: Well then, did that verse transmigrate from your teacher?

Minander: Certainly not.

Nagasena: Just so, great king, is rebirth without transmigration.

Minander: Very good, Nagasena! Is there such a thing, Nagasena, as the soul?

Nagasena: In the highest sense, 0 king, there is no such thing

Minander: Very good, Nagasena! 236

 

PART III

THE BUDDHIST WAY OF LIFE

1. On good, evil and sin.
2. On craving and lust.
3. On hurt and ill-will.
4. On anger and enmity.
5. On man, mind and impurities.
6. On self and self-conquest.
7. On wisdom, justice and good company.
8. On thoughtfulness and mindfulness.
9. On vigilance, earnestness and boldness.
10. On sorrow and happiness; On Charity and Kindness.
11. On hypocrisy.
12. On following the Right Way.
13. Mix not true Dhamma with false Dhamma.

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1. ON GOOD, EVIL AND SIN
2. Do good. Be no party to evil. Commit no sin. This is the Buddhist way of life.
3. If a man should do that which is good, let him do it again and again, let him turn the desires of his heart thereto. Happy is the heaping of good.
4. Think not casually of the good saying, “It will not come to me.” Drop by drop is the water pot filled. By little added to little does good grow.
5. But well done is that deed which brings one no regrets, the fruit whereof is received with delight and satisfaction. Well done is the deed which done brings no regrets, the fruit whereof is received with delight and satisfaction.
6. If a man does what is good, let him do it again; let him delight in it; the accumulation of good is delightful.
7. Even a good man sees. evil days so long as his good deed does not ripen; but when his good deed ripens, then does the good man see good things.
8. Let no man think lightly of good, saying in his heart, it will not come right unto me. Even by the falling of water drops a water-pot is filled. The wise man becomes full of good, even if he gathers it little by little.
9. Far surpassing the fragrance of sandal or incense or lotus or jasmine, is the fragrance of virtue.
10. Faint is this fragrance of incense and sandal, but the fragrance of virtue ascends to the highest place.
11. Treat not lightly of evil, saying it will not come to me. Drop by drop is the water pot filled. By little added to little evil accumulates. It is not well to do a deed which done brings regrets, the fruit whereof is received with tears and lamentations.

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11. If a man speaks or acts evil of mind, suffering follows him close as the wheel the hoof of the beast that draws the cart.
12. Follow not after things evil. Dwell not in negligence. Cherish not false ideas. Hasten towards the excellent, suppress all evil thoughts.
13. Who is backward in doing good, his mind delights in evil.
14. It is not well to do that deed which done brings regrets, the fruit whereof is received with tears and lamentations.
15. Even an evil-doer sees happiness so long as his evil deed does not ripen; but when his evil deed ripens, then does the evil-doer see evil.
16. Let no man think lightly of evil saying in his heart It will not come right unto me. Even by the filling of water drops a water-pot is filled; the fool becomes full of evil.
17. even if he gathers it little by little. A man should hasten towards the good, and should keep his thought away from evil;
18. if a man does what is good slothfully, his mind delights in evil.
19. If a man commits a sin, let him not do it again, let him not delight in sin;
20. the accumulation of evil is painful.
21. Follow the law of virtue; do not follow that of sin.
22. The virtuous rests in bliss in this world.
23. From lust is born sorrow, from lust is born fear. To him who is wholly free from lust there is neither sorrow nor fear.
24. Hunger is the worst of diseases (component), existence the worst of distress. This knowing in accordance with truth and fact, Nibbana becomes the highest happiness.
25. The evil done by oneself, self-begotten, self-bred, crushes the doer as diamond breaks even a precious stone.

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26. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds.
27. Bad deeds, and deeds hurtful to ourselves, are easy to do; difficult to do what is beneficial and good.

 

2.ON CRAVING AND LUST

1. Do not be possessed by Craving nor by Lust. This is the Buddhist way of life.
2. Not in a rain of riches is satisfaction of desire to be found. “Unsatisfying, grievous are desires,” so the wise man well knows.
3. Even in the pleasures of the heaven-worlds he takes no delight; his delight is in the ending of craving, he is the disciple of the Supremely Awakened One, the Buddha.
4. From craving is born sorrow, from craving is born fear. To him who is wholly free from craving there is neither sorrow nor fear.
5. He who gives himself to vanity, forgetting (the real aim of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.
6. Let no man have attachment to anything; loss of it gives pain. Those who love nothing, and hate nothing have no fetters.
7. From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.
8. From attachment comes grief, from attachment comes fear; he who is free from attachment knows neither grief nor fear.
9. From lust comes grief, from lust comes fear; he who is free from lust knows neither grief nor fear.
10. From greed comes grief, from greed comes fear; he who is free from greed knows neither grief nor fear.

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11. 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.
12. Kinsmen, friends and lovers salute a man who has been long away, and returns safe from afar. In like manner his good works receive him who has done good, and has gone from this world as kinsmen receive a friend on his return.

 

3.ON HURT AND ILL-WILL

1. Cause no hurt; Cherish no ill-will. This is the Buddhist Way of Life.
2. Is there in all the world a man so blameless that he gives no occasion for reproach, as a spirited horse gives no occasion for the stroke of the lash?
3. By confidence, by virtue, by energy, by meditation, by investigation into the Truth, by perfection in knowledge and conduct, by re-collectedness, leave ye this great suffering behind.
4. The most excellent of ascetic practices is the practice of forbearance, of long suffering; “most excellent of all is Nibbana”; so, says the Buddha.
5. He is no ascetic who does hurt to others; he is no disciple who works another’s woe.
6. To speak no ill, to do no harm, to practise restraint in conformity with the discipline, this is the counsel of the Buddha.
7. Kill, nor cause slaughter.
8. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness.
9. If, like a shattered, metal plate (gong), thou utter nothing, then thou has reached Nibbana; anger is not known to thee.
10. He who inflicts pain on innocent and harmless person, will soon come to grief. He who, dressed in fine apparel of tranquillity, is quiet,

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subdued, restrained, chaste, and has ceased to find fault with all other beings, he indeed is an ascetic (Samana), a friar (Bhikku).

11. Is there in this world any man so restrained by shame that he does not provoke reproof, as a noble horse the whip?
12. If a man offends a harmless, pure, and innocent person, the evil falls back upon that fool, like light dust thrown up against the wind.

 

4.ON ANGER AND ENMITY

1. Cherish no anger. Forget your enmities. Win your enemies by love. This is the Buddhist Way of Life.
2. The fire of anger should be stilled.
3. One who harbours the thought, “He reviled me, maltreated me, overpowered me, robbed me,” in him anger is never stilled.” He who harbours not such a thought, in him anger is stilled.
4. Enemy works evil to enemy, hater to hater, but whose is the evil?
5. Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth.
6. Speak the truth, do not yield to anger; give, if thou art asked for little.
7. Let a man leave anger, let him forsake pride, let him overcome all bondage; no sufferings befall the man who is not attached to name and form, and who calls nothing his own.
8. He who holds back rising anger like a rolling chariot, him I call a real driver, other people are but holding the reins.
9. Conquest begets enmity; the conquered lie down in distress. The tranquillised lies down in happiness, dismissing alike victory and defeat.
10. There is no fire like lust, no ill-fortune like hatred. There is no misery like the constituents of

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existence, no happiness higher than the Peace of Nibbana.

11. For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.

 

5.ON MAN, MIND AND IMPURITIES

1. Man is what his mind makes him. The training of the mind to seek the good, is the first step in the path of Righteousness. This is the main teaching in the Buddhist Way of Life.
2. In everything the primal element is mind. Mind is pre-eminent. If a man speaks or does evil suffering follows him, close as the wheel of the hoof of the beast that draws the cart.
3. If a man speaks or acts from uprightness of mind, happiness follows him, close like his never-departing shadow.
4. This fickle, unsteady mind, difficult to guard, difficult to guide—the wise man makes it straight as the fletcher makes straight the arrow.
5. As quivers and throbs the water-dwelling fish, when thrown up out of the water on to the land, so quivers and throbs the mind forsaking Hard to control, unstable is this mind, ever in quest of delight.
6. Good is it to subdue the mind. A mind subdued brings happiness. Make thyself an island, work hard, when thy impurities are blown away, and thou art free from guilt, thou wilt enter into the heavenly world of the elect.
7. Let a wise man blow off the impurities of himself, as a smith blows off the impurities of silver, one by one, little by little, and from time to time.
8. As the impurity which springs from the iron, when it springs from it, destroys it; thus, to a transgressor’s own works, lead him to the evil path.

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9. But there is a taint worse than all taints. Ignorance is the greatest taint. O! mendicants, throw off that taint, and become taintless.
10. Life is easy to live for a man who is without shame, a crow here, a mischief maker, an insulting, bold and wretched fellow. But life is hard to live for a modest man, who always looks for what is pure, who is disinterested, quiet, spotless and intelligent.
11. He who destroys life, who speaks untruth, who in the world takes what is not given him, who goes to another man’s wife. And the man who gives himself to drinking intoxicating liquors, he even in this world, digs up his own grave.
12. A man, know this, that the unrestrained are in a bad state; take care that greediness and vice do not bring thee to grief for a long time.
13. The world gives according to its faith or according to its pleasure; if a man frets about the food and the drink given to others, he will find no rest either by day or by night.
14. He in whom that feeling is destroyed, and taken out with the very root, finds rest by day and by night.
15. There is no fire like passion, there is no torrent like greed.
16. The fault of others is easily perceived, but that of oneself is difficult to perceive; a man winnows his neighbour’s faults like chaff but his own faults he hides, as a cheat hides the bad dice from the player.
17. If a man looks after the faults of others, and is always inclined to be offended, his own passions will grow, and he is far from the destruction of passions.
18. Refrain from all evil; cultivate the good; cleanse your own thoughts; this is the teaching of the Buddha.

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6.ON SELF AND SELF-CONQUEST

1. If one has self, let him practise self-conquest. This is the Buddhist Way of Life.
2. Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.
3. The foolish man who scorns the rule of the venerable (arahat), of the elect (ariya), of the virtuous and follows a false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed.
4. By oneself the evil is done, by oneself one suffers; by oneself evil is left undone, by oneself one is purified.
5. The pure and the impure (stand and fall) by themselves, no one can purify another.
6. He who loves looking for senses uncontrolled, immoderate in his food, idle and weak, will certainly be overthrown by his own overdoing as the wind throws down a weak tree.
7. He who lives without looking for pleasures, his senses well controlled, moderate in his food, faithful and strong, he will not be overthrown any more than the wind throws down a rocky mountain.
8. If to himself a man is dear, let him keep close watch upon himself. First establish thyself in the right then, thou mayest counsel others.
9. Let not the wise man give occasion for reproach. Oneself, they say is hard to control.
10. If one shapes oneself according as one counsels others, thus well controlled one will have control over others.
11. A man pays in himself for the evil he has done and in himself is purified. The good and evil are purified severally, no one purifies another.
12. Though one should conquer in battle thousands and thousands of men, who shall conquer himself, he is the greatest of warriors.

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13. First establish thyself in the right, then thou mayest counsel others. Let not the wise man give occasion for reproach.
14. If one shapes oneself according as one counsels others, thus well controlled, one will have control over others. Oneself they say, is hard to control.
15. Verily oneself is the guardian of oneself. What other guardian should there be? Guarded by oneself, one gets a guardian the like of which is not likely gotten.
16. If to himself a man is dear, let him keep close watch upon himself. A man pays in himself for the evil he has done, and in himself is purified.
17. The good and evil are purified severally, no one purifies another. Verily oneself is the guardian of oneself; what other guardian should there be? Guarded by oneself, one gets a guardian the like of which is not easily gotten.

 

7.ON WISDOM, JUSTICE AND GOOD COMPANY

1. Be wise, be just and choose good company. This is the Buddhist Way of Life.
2. If you see a man who shows you what is to be avoided, who administers reproofs, and is intelligent, follow that wise man as you would one who tells of hidden treasures; it will be better, not worse, for him who follows him.
3. Let him admonish, let him teach, let him forbid what is improper—he will be beloved of the good, by the bad he will be hated.
4. Do not have evil-doers for friends, do not have low people for friends; have virtuous people for friends, have for friends the best of men.
5. He who drinks in the Dhamma lives happily with a serene mind; the sage rejoices always in the Dhamma as preached by the elect.

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6. Well-makers lead the water wherever they like, fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves.
7. As a solid rock is not shaken by the wind, the wise people falter not amidst blame and praise.
8. Wise people, after they have listened to the Dhamma become serene, like a deep, smooth and still lake.
9. Good men indeed walk (warily) under all circumstances; good men speak not out of a desire for sensual gratification; whether touched by happiness or sorrow wise people never appear elated or depressed.
10. It is sweet as honey, so thinks the fool, while as yet the evil has not ripened. But when the evil ripens the fool comes to grief.
11. A fool does not know when he commits his evil deeds; but a wicked man burns by his own deeds, as if burnt by fire.
12. 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 true Dhamma.
13. 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 a fool.
14. “These sons belong to me, and this wealth belongs to me,” with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth?
15. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed.
16. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup.

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17. Fools of poor understanding have themselves for their greatest enemies, for they do evil deeds which bear bitter fruits.
18. That deed is not well done of which a man must repent and the reward of which he receives crying and with a tearful face. Know, that deed is well done of which a man does not repent and the reward of which he receives gladly and cheerfully.
19. As long as the evil deed done does not bear fruit, the fool thinks it is like honey, but when it ripens, then the fool suffers grief.
20. when the evil deed, after it has become known, turns to sorrow for the fool, then it destroys his bright lot, nay, it cleaves his head.
21. Let the fool wish for a false reputation, for precedence among the Bhikkus, for lordships in the convents, for worship among other people.
22. A man is not an elder because his head is grey; his age may be ripe, but he is called “old-and- vain.”
23. He in whom there is truth, virtue, pity, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
24. An envious, stingy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion. He in whom all this is destroyed, and taken out with the very root, he when freed from hatred and wise, is called respectable.
25. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and guides others, not by violence, but by the same Dhamma, being a guardian of the Dhamma and intelligent, he is called just.
26. A man is not learned simply because he talks much; he who is patient, free from hatred and fear, is called learned.

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27. A man is not a supporter of the Dhamma because he talks much; even if a man has learnt little, but sees the Dhamma bodily, he is supporter of the Dhamma, a man who never neglects the Dhamma.
28. If a man finds a prudent companion who walks with him, is wise, and lives soberly, he may walk with him, overcoming all dangers, happy, but considerate.
29. If a man finds no prudent companion to walk with him, is wise, and lives soberly, let him walk alone, like a king who has left his conquered country behind, like an elephant in the forest.
30. It is better to live alone, there is no companionship with a fool; let a man walk alone, let him commit no sin, with few wishes, like an elephant in the forest.
31. If the occasion arises, friends are pleasant; enjoyment is pleasant, whatever be the cause; a good work is pleasant, whatever be the cause; a good work is pleasant in the hour of death; the giving up of all grief is pleasant.
32. Pleasant in the world is the state of a mother, pleasant the state of a father, pleasant the state of a Samana. Pleasant is virtue lasting to old age, pleasant is a faith firmly rooted; pleasant is attainment of intelligence, pleasant is avoiding of sins.
33. He who walks in the company of fools suffers a long way; company with fools as with an enemy, is always painful;
34. company with the wise is pleasure. like meeting with kinsfolk. Therefore, one ought to follow the wise, the intelligent, the learned, the much enduring, the dutiful, the elect, one ought to follow such a good and wise man, as the moon follows the path of the stars.
35. Follow not after vanity, nor after the enjoyment of love and lust. He who is earnest obtains

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ample joy. When the learned man drives away vanity by earnestness, he, the wise, climbing the terraced heights of wisdom, looks down upon the fools, free from sorrow he looks upon the sorrowing crowd, as one that stands on a mountain looks down upon then) that stand upon the plain. Earnest among the thoughtless, awake among the sleepers, the wise man advances like a richer, leaving behind the hack.

 

8.ON THOUGHTFULNESS AND MINDFULNESS

1. In everything be thoughtful; in everything be mindful; in all things, be earnest and bold. This is the Buddhist Way of Life.
2. All that we are is the result of what we have thought; it is founded on our thoughts. it is made up of your thoughts.
3. If a man speaks or acts with an evil thought, pain follows him. If a man speaks or acts with a pure thought, happiness follows him. Therefore, pure thoughts are important. Be not thoughtless, watch your thought! Draw yourself out of the evil way, like an elephant sunk in mud.
4. Let the wise man guard his thoughts, for they are difficult to perceive, very artful, and they rush whenever they list; thoughts well-guarded bring happiness.
5. 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.
6. This mind of mine went formerly wandering about as it liked, as it listed, as it pleased; but I shall now hold it in thoroughly, as the Elder who holds the hook holds the furious elephant.
7. It is good to tame the mind, which is difficult to hold in and tightly, rushing wherever it wishes; a tamed mind brings happiness. Those who bridle

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their mind which travels far, will be free from the bonds of temptation.

8. If a man’s faith is unsteady, if he does not know the true Dhamma, if his peace of mind is troubled, his knowledge will never be perfect.
9. Whatever a hater may do to a hater, or an enemy to an enemy, a wrongly directed mind will do him greater mischief.
10. Not a mother, not a father will do so much, nor any other relatives as a well as directed mind will do us.

 

9.ON VIGILANCE, EARNESTNESS AND BOLDNESS

1. When vigilant, the wise man puts from him negligence, ascending the tower of wisdom he looks down, free from sorrow, upon the sorrow-laden race of mankind. As from a mountain top, the wise man looks upon the fools in the valley.
2. Vigilant among the negligent, awake among those asleep, as a fleet courser leaves behind a sorry nag, so go the wise.
3. Give not yourselves unto negligence. Have naught to do with the lust of the flesh. The vigilant is given to meditation.
4. Earnestness leads to where death is not’; heedlessness is the way to death. Those who continue in earnestness do not die, but the heedless are as if already dead.
5. Fall not away from your purpose for the sake of another, however great this latter may be. When once you have seen your goal, hold it firm and fast.
6. Be watchful! Have done with indolence! Travel the True Path! Whoso walks thereon happy he lives in the world. Idleness is a disgrace; constant sloth is defilement. By strenuous striving and with the help of insight you should pull out the poisoned arrow of indolence.

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7. Give not yourselves unto negligence. Have not to do with the lust of the flesh. The vigilant, the given to meditation, these attain an overflowing happiness.
8. If an earnest person has roused himself, if he is not forgetful, if his deeds are pure, if he acts with consideration, if he restrains himself, and lives according to Dhamma, his glory will increase.

 

10.ON SORROW AND HAPPINESS; ON CHARITY AND KINDNESS

1. Poverty gives rise to sorrow. But removal of poverty does not necessarily give rise to happiness. Not high standard of living but a high standard of culture is what gives happiness. This is the Buddhist Way of Life.
2. Hunger is the worst of diseases. Health is the greatest of gifts, contentedness the best riches; trust is the best of relationships, Nibbana the highest happiness.
3. We must learn to live happily indeed, not hating those who hate us! We must learn to live happily indeed, free from ailments among the ailing men. We must learn to live happily indeed, free from greed among the greedy.
4. Mankind is ruined by passion, just as fields are damaged by weeds: therefore, charity done to the passionless brings great reward.
5. Mankind is damaged by vanity, just as fields are damaged by weeds. Therefore, charity done to those who are free from vanity brings great reward.
6. Mankind is ruined by lust, just as fields are damaged by weeds. Therefore, charity done to those who are free from Just brings great reward.
7. Charity to Dhamma exceeds all gifts. The sweetness of the Dhamma exceeds the

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Dhamma. The delight in the Dhamma exceeds all delights.

8. Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.
9. There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than the rest.
10. Fix not your gaze upon the ill-words and ill-deeds of others, upon what others do or leave undone. Look rather at what by yourself have done or left undone.
11. Hard always is life for the modest, the seeker after purity, the detached, the retiring, the cleanly of life, the discerning.
12. Is there in the world a man so blameless that he gives no occasion for reproach, as a spirited horse gives no occasion for the stroke of the lash? Like a spirited horse that needs not the lash be fiery, be fleet.
13. Do not speak harshly to anybody: those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee.
14. Liberty, courtesy, good-will and unselfishness—these are to the world what the lynch-pin to the Chariot. This is the Buddhist Way of Life.

 

11.ON HYPOCRISY

1. Let not anyone speak falsely. Let not anyone lead another to speak falsely, nor yet approve of the action of one who speaks falsely. Let every kind of lying and false speech be put away from among you.
2. As the Perfect One speaks, so He acts. As the Perfect One acts, so He speaks. And because He speaks as He Acts and acts as He speaks, therefore is He Called the Perfect One. This is the Buddhist Way of Life.

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12.ON FOLLOWING THE RIGHT WAY

1. Choose the Right Way. Depart not from it.
2. There are many paths; not all lead to the Right Way. The Right Path is for the happiness not of the few but of all.
3. It must be good at the beginning, good in the middle and good at the end. To follow the right way is to lead the Buddhist Way of Life.
4. The best way is the eightfold way; the best of truths the four words; the best of virtues passionless-ness; the best of men he who has eyes to see.
5. This is the way, there is no other that leads to the purifying of intelligence. Go on this path. If you so on this way, you will make an end of pain! The way was preached by me, when I had understood the removal of the thorns (in the flesh). You yourself must make an effort. The Tathagatas are only preachers.
6. All created things perish,’ he who knows and sees this becomes passive in pain. ‘All forms are unreal,” he who knows and sees this becomes passive in pain.
7. He who does not rouse himself when it is time to rise, who, though young and strong, is full of sloth, whose will and thought are weak, that lazy and idle man never finds the way to knowledge.
8. Watching his speech, well restrained in mind, let a man never commit any wrong with his body! Let a man but keep these three roads of action clear, and he will achieve the way which is taught by the wise.
9. Through real knowledge is gotten, through lack of real knowledge is lost; let a man who knows this double path of gain and loss thus place himself that knowledge may grow. Cut out the love of self, like an autumn lotus, with thy hand! Cherish the road of peace. Nirvana has been shown by the Sugata.

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10. Do not follow the evil law! Do not live on in thoughtlessness! Do not follow false doctrine!
11. Rouse thyself! Do not be idle! Follow the law of virtue! The virtuous rests in bliss in this world. He who formerly was reckless and afterwards became sober brightens up this world, like the moon when freed from clouds.
12. He whose evil deeds are covered by good deeds, brightens up this world, like the moon when freed from clouds.
13. If a man has transgressed the one law, and speaks lies, there is no evil he will not do.
14. Those who are ever watchful, who study day and night, and who strive after Nibbana, their passions will come to an end.
15. This is an old saying. They blame him who sits silent, they blame him who speaks much, they also blame him who says little; there is no one on earth who is not blamed.
16. There never was, there never will be, nor is there now, a man who is always blamed, or a man who is always praised.
17. Beware of the anger of the tongue, and control thy tongue. Leave the sins of the mind, and practise virtue with thy mind.
18. Earnestness is the path of Nirvana, thoughtlessness the path of death. Those who are in earnest do not die, those who ‘are thoughtless are as if dead already.

 

13.MIX NOT TRUE DHAMMA WITH FALSE DHAMMA

1. Those who mistake false for true and true for false, there abides wrongmindedness—they arrive not at the truth. Those who mistake false for true and true for false, there abides wrong mindfulness—they arrive not at the truth.
2. Those who know true as true and false as false, there abides rightmindedness-these arrive at the truth.

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3. As rain gets into an ill-thatched house, so craving gets into an ill-trained mind. As rain gets not into a well-thatched house, so craving gets not into a well-trained mind.
4. Arise! Be not negligent! Walk the Good Way of the Teaching! Who walks in the way of the teaching, happy is he in this world (present state of life) and in all worlds (10 states of life).
5. Walk the Good Way of the teaching; walk not in ways that are evils. Who walks in the way of the teaching, happy he lives in this and in all worlds.

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PART IV

HIS SERMONS

Section I—Sermons for Householders.

1. The Happy Householder.
2. Daughter may be better than a son.
3. Husband and wife.

Section II —Sermons on the need for maintaining character

1. What constitutes the downfall of man.
2. The wicked man.
3. The best man.
4. The enlightened man.
5. Man—just and good.
6. Need for doing good deeds.
7. Need for making good resolutions.

Section III – Sermons on Righteousness

1. What is Righteousness.
2. Need for Righteousness.
3. Righteousness and the claims of the world.
4. How to reach perfection in Righteous Conduct.
5. One need not wait for a companion to tread on the path of Righteousness.

Section IV-Sermons on Nibbana

1. What is Nibbana.
2. The roots of Nibbana.

Section V —Sermons on Dhamma

1. Why right views rank first.
2. Why bother about life after death.
3. Prayers and invocations to God are a futility.
4. It is not what you eat that makes you holy.
5. Not food but evil actions that matter.
6. Not enough is outward washing.
7. What is holy life? 257

 

Section VI –Sermons on Socio-political questions

1. Do not depend on the favour of princes.
2. If the king is righteous his subjects will be righteous.
3. It is the social system on which depends political and military strength.
4. War is wrong.
5. The duties of a victor, who has won peace. 258

 

Section I—Sermons for Householders

1. THE HAPPY HOUSEHOLDER.

Once Anathapindika came to where the Exalted One was, made obeisance to the Exalted One and took a seat at one side. Anathapindika was anxious to know wherein lay the happiness of a householder. Accordingly, Anathapindika asked the Lord to explain to him the secret of the householder’s happiness. The Lord said-

First is the happiness of possession. A householder is possessed of wealth, justly and righteously acquired by great industry, amassed by strength of the arm, and earned by sweat (of the brow). At the thought, ‘I am possessed of wealth justly gained’ he gains happiness.

Second is the happiness of enjoyment. A householder is possessed of wealth justly and righteously acquired by great industry amassed by strength of the arm, and earned by sweat (of the brow), enjoys his wealth and performs acts of merit. Thus, at the thought, ‘I am doing meritorious deeds with my wealth which was justly gained’ and so forth he gains happiness.

Third is the happiness of freedom from debt. A householder, owes no one any debt great or small, thus he gains happiness, thus he at the thought of, ‘I owe no man anything’ and so forth, gains happiness.

Fourth is the happiness of blamelessness. A householder, who is endowed with blameless action of body, blameless speech and blameless thinking, gains happiness of blamelessness.

Verily, Anathapindika, these four kinds of happiness are constantly obtainable by the householder, if he strives for them.

2.DAUGHTER MAY BE BETTER THAN A SON

When the Exalted One was once at Savatthi, the king of the Kosalas, Pasendi, had come to visit him. While the king was engaged in a conversation with the Blessed Lord a messenger from the palace arrived and approaching the king, announced to his private ear that Queen Mallika had given birth to a daughter. The king appeared very sad and 259

 

depressed. The Blessed Lord asked the king the reason of his sadness. The king replied that he had just received the sad news that Queen Mallika had given birth to a daughter. Thereupon the Exalted One, discerning the matter said, ‘A woman child, 0 lord of man, may prove even a better offspring than a male.

For she may grow up wise and virtuous, her husband’s mother reverencing true wife, a daughter.

The boy that she may bear may do great deeds and rule great realms, yea, such a son of a noble wife becomes his country’s guide.

3.HUSBAND AND WIFE

At one time, the Exalted One had entered the high road between Madhura and Neranja. Many householders and their wives had joined the high road between Madhura and Neranja. Then the Exalted One having left the road, took a seat under a certain tree, and these householders and their wives saw the Exalted One seated under it. So, seeing him, they came to where the Exalted One was. Having come, they made obeisance to the Exalted One and sat at one side and asked the Blessed One the right relations between the husband and wife. To the householders and their wives so seated the Exalted One spoke thus- Householders, there are four ways for a husband and wife, of living together.

1. A vile man lives with a vile woman
2. A vile man lives with a goddess
3. A god lives with a vile woman and
4. A god lives with a goddess.

 

Householders! a husband kills, steals; commits impurity, lies and indulges in fermented liquor, is wicked and sinful, with his heart possessed by avarice; he lives the life of a householder and abuses and reviles virtuous people. Also, his wife kills, steals, commits impurity, lies, and indulges in fermented liquor, is wicked and sinful, with her heart possessed by avarice; she lives the life of the family and abuses and reviles virtuous people. Thus indeed, householders, a vile man lives with a vile woman. 260

 

Householders! A husband kills, steals, commits impurity, lies and indulges in fermented liquor, is wicked and sinful, with his heart possessed by avarice, he lives the life of a householder and abuses and reviles virtuous people. But his wife abstains from killing, thieving, sexual impurity, lying and indulgence in fermented liquor. His wife is virtuous and of good behaviour, with her heart freed from the taint of avarice; she lives the family life and abuses not nor reviles virtuous people. Thus indeed, house-holders, a vile man lives with a goddess.

Householders! A husband abstains from killing, thieving, impurity, lying and indulgence in fermented liquor, is virtuous and of good behaviour; with his mind freed from the stains of avarice, he lives the family life and abuses not nor revile virtuous people. But his wife kills, steals, commits impurity, lies and indulges in fermented liquor, is wicked and sinful; with her heart possessed by avarice; she lives the family life and abuses and reviles virtuous people. Thus indeed, householders, a god lives with a vile woman.

Householders! Herein, a husband and a wife both abstain from killing, thieving, impurity, lying and indulgence in fermented liquor, are virtuous and of good behaviour, with mind freed from taints of avarice; they live the family life and abuse not nor revile virtuous people. Thus indeed, householders, a god lives with a goddess.

Section II —Sermons on the need for maintaining character

1.WHAT CONSTITUTES THE DOWNFALL OF MAN?

On one occasion, the Blessed One was dwelling in the monastery of Anathapindika, in the Jeta Grove, near Savatthi. Now, when the night was far spent a man came. He looked very decent and was charming in complexion. He came to the presence of the Blessed One, and, drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Blessed One in verse:

“Having come to interrogate the Blessed One, I ask thee, O Gotama, about the falling man. Pray, tell me the cause of one’s downfall.” 261

 

 

1. The Blessed One consented to explain the causes of man’s downfall. “Easily known is the progressive one, easily known is the declining one. A lover of the Dhamma is the progressive one, a hater of the Dhamma is the declining one.
2. The vicious are dear to him, in the virtuous, he finds nothing pleasing; he favours the creeds of the vicious. This is the second cause of one’s downfall.
3. The man who is drowsy, fond of society, not industrious, indolent, and who manifests anger. This is the third cause of one’s downfall.
4. Whosoever, being rich, does not support his aged mother and father, who have passed their youth. This is the fourth cause of one’s downfall.
5. He who, by falsehood, deceives a recluse or samana or any other medicant. This is the fifth cause of one’s downfall.
6. The man who owns much property, who has gold and food, but alone enjoys his delicacies—is the sixth cause of one’s downfall.
7. The man who prides in birth or wealth or clan, and despises his own kinsmen—is the seventh cause of one’s downfall.
8. The man who is a debauchee, drunkard, a gambler, who squanders whatever he possesses—this is the eighth cause of one’s downfall.
9. Not contented with one’s own wives, if one is seen amongst courtesans and the wives of others —this is the ninth cause of one’s downfall.
10. A man being past one’s youth, takes a young wife. He is unable to sleep for jealousy of her- is the tenth cause of one’s downfall.
11. He who places in authority an intemperate spend-thrift woman, or a man of similar nature—this is the Eleventh cause of one’s downfall.

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12. He who, of slender means, but vast ambition, of warrior birth, aspires to sovereignty—this is the twelfth cause of one’s downfall.

 

Know these causes of downfall, ye noble man, and if ye succeed in overcoming them ye will be saved.

2.THE WICKED MAN

The Blessed Lord while he was on journey, gave as his usual practice the following discourse to the Bhikkhus who were accompanying him. Addressing the Bhikkhus the Lord said- Do you know how to recognise a wicked man?

No, Lord “replied the Bhikkhus.

The Lord: I will tell you the characteristics of a wicked man.

1. There is a man who shows up the faults of another even when unasked, not to say when asked. Being indeed asked and plied with questions, he speaks ill of another without suppressing or concealing, but with full details. Brethren, such a man is a wicked man.
2. There is a man who, being asked, does not point out the good qualities of another, not to say when unasked. Being indeed asked and plied with questions, he speaks, well of another.
3. There is a man who, being asked, does not disclose his own bad qualities, not to say when unasked. Being indeed asked and plied with questions, he points out his own bad qualities, but suppresses and conceals them and does not give full details. Brethren, such a man is a wicked man.
4. Then again, brethren, there is a man who, even unasked, discloses his good qualities, not to say when asked. Brethren, being asked and plied with questions, he points out his own good qualities without suppressing or concealing them and giving full details. Brethren, such a man is a wicked man.

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3.THE BEST MAN

The Blessed One while he was on journey gave following discourse to the Bhikkhus about a ‘good man’ who were accompanying him. Addressing the Bhikkhus, the Lord said-

There are four classes of persons, brethren, to be found in the world.

1. He who has not striven for his own welfare nor that of others.
2. He who has striven for his own welfare but not others.
3. He who has striven for others’ welfare, but not his own.
4. He who has striven for both his own welfare and that of others.

 

One who has striven neither for his own welfare nor for that of others is like a torch from a funeral pyre, lit at both ends, and in the middle smeared with dung. He kindles no fuel either in village or in forest. He is useless to the world. And he is useless to himself.

One who has striven for his own welfare but not for other is considered to be good.

One who has striven for the welfare of others at the cost of his own is both excellent and eminent of the two.

Then again, brethren, in the case of the person who has striven both for his own welfare and for that of others—of these four persons this is best and chief, top most and highest and supreme.”

4.THE ENLIGHTENED MAN

At one time, the Exalted One had reached the high road between Ukkattha and Setabbya town. Then a man named Dona the ascetic had also reached the high road between Ukkattha and Setabbya. Just then, the Exalted One left the road and sat down at the foot of a tree cross-legged. Then Dona the Ascetic man, following the footsteps of the Exalted One, saw Him seated at the foot of that tree resplendent and of a comely appearance, with sense, controlled, with mind 264

 

appeased, supremely tamed, restrained and powerful. So, seeing he approached where the Exalted One was. Having come, he said thus to Him- Is not the Venerable One a Deva?

The Exalted One: O ascetic, I am indeed not a Deva.

Dona: Is not the Venerable One then a Gandhabba?

The Exalted One: O Ascetic, I am indeed not a Gandhabba.

Dona: Is not the Venerable One then a Yakkha?

The Exalted One: O Ascetic, Bahman, I am indeed not a Yakkha.

Dona: Is not the Venerable One then a man?

The Exalted One: O Ascetic, I am indeed not a man.

Dona: When thou art asked: Are ye a Deva? Thou sayest: No. When Thou art questioned: Are ye a Gandhabba? Thou sayest: No. When Thou art asked: Are ye a Yakkha? Thou sayest: No. When Thou art questioned: Are ye then a man? Thou sayest: No. Who then can the Venerable One be?

The Exalted One: Wanderer, verily I was a Deva, a Gandhabba, Yakkha, a man, so long as I had not purged myself of the intoxicants. These very intoxicants have I now given up with roots cut out like unto a palm-tree, with its base destroyed and rendered unable to sprout again, so that in future they do not come into existence. Just as a lotus or a water-lily born of the water, grown in the water, risen out of the water, stands unstained by the water even so, being born of the world, grown in the world, having overcome the world I abide unstained by the world. Therefore, O Wanderer, thou consider me as the Enlightened One.

5. MAN—JUST AND GOOD

Addressing to Brethren, the Lord said-

There are four classes of persons whom you must learn to distinguish if you wish to ascertain who are good and just.

1. Brethren, there is a class of persons who strive for their own welfare but not that of-others. Brethren, herein a certain person practises the extirpation of lust in himself, but does not urge

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the extirpation of lust in others. He or she practises the extirpation of ill-will in himself but does not urge the extirpation of ill-will in others; and also practises the extirpation of ignorance in himself but does not urge the extirpation of ignorance in others. Indeed, Brethren, this is the person who pursues his own welfare, but not the welfare of others.

2. Brethren, there is a class of persons who have striven for others’ welfare, but not their own. Brethren, herein a certain person does not practise the extirpation of lust, ill-will and ignorance in himself, but urges the extirpation of lust, ill will and ignorance in others. Indeed, Brethren, this is the person who has striven for others’ welfare, but not his own.
3. Brethren, there is a class of persons who strive not, neither for their own welfare nor that of others. Brethren, herein a certain person practises not the extirpation of lust, ill will and ignorance in himself nor urges the extirpation of lust, ill-will and ignorance in others. Brethren, this is the person that has not striven for his own welfare nor that of others.
4. Brethren, there is a class of persons who strive for their own welfare as well as that of others. Brethren, herein a certain person both practises the extirpation of lust, ill-will and ignorance in himself and also urges the extirpation of lust, ill will and ignorance in others. Brethren, this is the person who has striven for his own welfare as well as that of others is to be deemed just and good.

 

6.NEED FOR DOING GOOD DEEDS

On one occasion, thus spoke the Exalted One to the brethren, “Be not afraid of good works, brethren. It is another name for happiness, for what is desired, beloved, dear and delightful, this word ‘good works.’ I myself brethren can bear 266

 

witness to having reaped for many a long day the profit of good works a thing desired, beloved, dear and delightful. I often ask ‘Of what deeds is all this the fruit? Of what deed is it the ripening, in that I am now thus happy and contented. The answer that comes to me is: ‘Of three deeds this is the fruit. Of three deeds this is the ripening, the deeds of Charity, Self-taming, and Self-control.’ Auspicious, festive, happy, blessed dawn! Fair day, glad time is that when alms are given to worthy ones: when goodly acts, words, thoughts, right aspirations, bring auspicious gain to those that practise them. Happy are they that win such gain, and prosperous in the way! So be ye also prosperous in the way free from disease and happy with your kin.

7.NEED FOR MAKING GOOD RESOLUTIONS

Once when he was at Savatthi in Jeta’s Grove the Exalted One said to the brethren, “Brethren, there is a great need of good resolutions to be made and observed for a pure and happy life. I will tell you what your resolutions should be. Resolve that, ‘all my life long may I support my parents. May I respect the head of my clan. May I be of gentle speech. May I speak evil of none. Clearing my heart of the stain of selfishness, may I dwell at home generous pure-handed, delighting in giving up, may I be a proper man to ask a boon of, delighting in sharing gifts with others. All my life long, may I be devoid of anger and, if anger arise, may I quickly check it Such are the seven resolutions brethren, by undertaking and performing which you will attain the state of happiness and purity.

Section III –Sermons on Righteousness.

1.WHAT IS RIGHTEOUSNESS?

Once when the Lord was on an alms-pilgrimage in Kosala, with a great train of almsmen, he came to a village of the Kosalans named Sala. It came to the ears of the heretic heads of families in Sala that the Blessed Lord had come to their village in the course of an alms-pilgrimage in Kosala. He felt it was good to go and visit him. So, the Heretics of Sala went to the Lord and, after exchanging civil 267

 

greetings, took their seats on one side. He asked the Blessed One if he would explain to them what he meant by righteousness. To the attentive Sala the Lord said-

There are three forms of unrighteousness and wickedness for the body; four for speech; and three for thoughts. As regards bodily unrighteousness, a man or person

1. may take life, as a hunter with hands bathed in blood, given to killing and slaying, merciless to living creatures.
2. may take what is not his, by appropriating to oneself in thievish fashion.
3. may be a fornicator, having sexual misconduct.

 

1. As regards unrighteousness of speech a man or person may be a liar; when cited to give testimony before assembly or village-meeting or family council or royal household or his guild. He may say that he knows when he does not know, or that he does not know when he does know, or that he saw when he did not see, or that he did not see when he did see, deliberately lying in the interests either of himself or of other people or for some trifling gain.
2. he may be a slanderer; repeating here what he has heard elsewhere so as to set one set of people by the ears, and repeating elsewhere what he has heard here so as to set another set of people by the ears; he is a dissolver of harmony and an omen maker of strife; discord prompts his utterances, discord being his pleasure, his joy, and his delight.
3. he may be bitter of; what he says is rough and harsh, hurtful and wounding to others, provocative of anger, and leading to distraction.
4. he may be a tattler talking out of season, without heed to fact, always talking of the unprofitable, never of the Doctrine, never of the Rule, but

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ever of the trivial, of the ill-timed of the frivolous, of things leading nowhere, and unprofitable.

 

As regards unrighteousness of thought, a man or person

1. may be covetous, coveting other people’s gear with the yearning as if were all his own.
2. he may be malevolent and wicked of heart, wishing that creatures around him might be killed, destroyed, annihilated, or cease to be.
3. he may be wrong in outlook and erroneous in his conceptions holding that there are no such things as alms or sacrifice or charity. There is no such things as the fruit and harvest of deeds good and bad, that there is no such thing as this world or any other, that there are no such things as either parents or relations elsewhere, that there are no such things in the world as recluse and samanas who, having trodden the right path and walked aright, have, of and by themselves, comprehended and realized this and other worlds and made it all known to others too.

 

As regards bodily righteousness, a man or person –

1. Abstains from killing anything; laying aside cudgel and sword, he lives a life of innocence and mercy, full of kindliness and compassion for everything that lives.
2. Abstains from theft and eschews taking from others except what is given to him by them, he lives an honest life.
3. Abstain from sensual misconduct, he abstains from fornication; he has no intercourse with girls under the charge of mother or father or brother or sister or relations, no intercourse with girls affianced and plighted and with the garlands of betrothal upon them.

 

As regards righteousness in speech- a man or person 269

 

 

1. Abstain from lying. When cited to give testimony before assembly or village meeting or family council or royal household or his guild he says that he does not know when he does not, and that he does know when he does, says that he did not see when he did not see and that he saw when he did see, never deliberately lying in the interests of himself or of other people or for some trifling gain.
2. Abstain from slandering. What he hears here he does not repeat elsewhere so to set one set of people by the ears, nor does he repeat here what he hears elsewhere so as to set another set of people by the ears, he is a promoter of harmony and a restorer of amity, for concord is his pleasure, his joy, and his delight.
3. Abstains from bitter speech; what he says is without gall, pleasant, friendly hearty, urbane, agreeable, and welcome to all.
4. Abstains from tattle, speaking in season, according to fact, always of the profitable, of the Doctrine and Rule, in speech which is seasonable and memorable, illuminating, well-marshalled, and of great profit.

 

As regards righteousness in thoughts, a man or person is:

1. Devoid of covetousness, never coveting other people’s gear with the yearning as if it were all his own.
2. Harbours no malevolence or wickedness of thought; his wish is that creatures around him may live on in peace and happiness, safe, from all enmity and oppression.
3. Right in outlook and correct in his conceptions.

 

This is what I mean by righteousness and unrighteousness.

2.NEED FOR RIGHTEOUSNESS 270

 

Once, the Exalted One addressed the lay brethren of Pataligama-

There are four losses, householders, which attend the wicked and immoral man.

1. The wicked, immoral man, as the result of sloth, comes to great loss of wealth.
2. An evil report prevails about him which defames him in the eyes of the world.
3. Whatever company he may enter, be it a company of the nobles, or sages, or the housefathers, or a company of recluses, he enters shyly and confused in mind. He is not fearless.
4. He has no peace of mind and is troubled in mind when he dies.

 

Such, householders, are the losses that attend the wicked and immoral man. Consider the profits which attend the righteous man who lives virtuously.

1. The righteous man who lives virtuously comes by a great mass of wealth, due to his own exertions.
2. A good reputation prevails about him. He is honoured everywhere. Into whatsoever company he enters, be it of the nobles or the sages or the housefathers or the recluses, he enters bold and confident.
3. He enjoys peace of mind and makes an end with mind untroubled.
4. He dies in peace.

 

The fool in doing ill knows not his folly: His own deeds like a fire, the fool consumes. He who offends the harmless innocent soon reaches grievous disaster, or a mind distraught, loss of relations, loss of all his wealth.

3.RIGHTEOUSNESS AND THE CLAIMS OF THE WORLD

Once when the Lord was staying at Rajagaha in the Bamboo grove where the squirrels were fed. The reverend Sariputta was making an alms pilgrimage with a great train 271

 

of almsmen among the Southern Hills. On his way he met an almsman who had spent the rainy season at Rajagaha. After interchange of greetings of friendliness and civility, Sariputta enquired after the Master’s health and was told he was well, as too was the Confraternity, and also the Niganthi’s Dhananjani of Tandulapala Gate in Rajagaha concerning whose health too Sariputta had made enquiries- Is the Dhananjani, zealous and earnest?

The Almsman: How could earnest zeal possibly dwell in Dhananjani? He uses the king to fleece the traders and householders, and uses them to fleece the king. Also, his pious wife who came of a pious stock is dead now; and he has taken to himself another wife who is not pious and comes of no pious stock.

Sariputta: This is bad news, very bad news to hear of Dhananjani’s lack of zeal. Perhaps, however, at some time and place I may meet him I should like to have a talk with him.

After staying as long as he wanted in the Southern Hills, Sariputta proceeded on his alms pilgrimage till he reached Rajagaha, where he took up his abode in the Bamboo Grove. Early in the morning, bowl in hand and duly robed, he went into Rajagaha for alms, at a time when the Heretic Dhananjani was out of the city seeing his cows milked in the byre. On his return after his round and meal, Sariputta sought out the him. Seeing him coming, Dhananjani came to meet him with the remark that they had time for a draught of milk before meal-time. Not so, O Householder, I have had my meal today, and shall be resting under the shade of a tree during the noontide. Come to me there. Dhananjani agreed and after his own meal joined Sariputta seating himself by him after friendly greetings. Sariputta said- May I rest assured, Dhananjani, that zeal and earnestness and righteousness are yours?

Dhananjani: How can that be, when I have to support my parents, my wife and family, and my slaves and serving folk and have to entertain my acquaintances and friends, my kith and kin, and guests, and have also to provide for my 272

 

kinsfolk dead and gone, and for the deities, and for the king not to speak of supporting myself in meat and drink?

Sariputta: What do you think, Dhananjani? If we suppose a man who, for his parents’ sake, has departed from righteousness and equity and is being hauled up would it avail him either to plead on his own behalf that it was for his parents’ sake that he had departed from righteousness and equity and that therefore he should not be hauled up?

Dhananjani: No; despite all appeals, the wardens would cast him into prison.

Sariputta: Would it avail him either to plead on his own behalf, or to have his wife and family plead for him, that it was for their sake he had departed from righteousness and equity?

Dhananjani: No.

Sariputta: Would it avail him if his slaves and serving folk pleaded for him?

Dhananjani: Not a whit

Sariputta: Or if his friends and acquaintances pleaded for him?

Dhananjani: Not a whit.

Sariputta: Or if his kith and kin, or his guests pleaded for him?

Dhananjani: Not a whit.

Sariputta: Or if his kinsfolk dead and gone, pleaded the claims of his deities, or his monarch’s claims on him?

Dhananjani: Not a whit.

Sariputta: Would it avail him to plead on his own behalf or to have others pleading for him that it was to support himself in meat and drink that he departed from righteousness and equity?

Dhananjani: No.

Sariputta: What think you, Dhananjani? Which is the better man? He that for the sake of his parents departs from righteousness and equity or he that no matter what happens to them walks in righteousness and equity?

Dhananjani: The latter, for to walk in righteousness and equity is better than to depart therefrom. 273

 

Sariputta: Moreover, Dhananjani, there are other courses of action which are justified and righteous in themselves, whereby he can support his parents and yet avoid evil doing and walk uprightly. Now, does the same reasoning apply to the support of wife and family and everything else?

Dhananjani: It does, Sariputta.

Sariputta: Hereupon, the Dhananjani rejoicing in what the reverend Sariputta had said, thanked him, rose up and went his way.

4.HOW TO REACH PERFECTION IN RIGHTEOUS CONDUCT

Once while the Lord was staying at Savatthi in Jeta’s Grove there came to him five hundred lay-followers. One of them was Dhammika. Dhammika asked the Lord, “What principles make your followers reach perfection in righteous conduct. I ask thee this question because thou art the most matchless judge of the weal of men. Trained Jains and Mendicants all failed to vanquish thee. Trained aJivaka, ripe in years—with others keen to air their point of view—are led to embrace thy saving truth. For, ‘tis thy saving Truth, subtle, but preached so well for which all yearn. Vouchsafe an answer, Lord, to us! Let the lay-followers learn from thy lips thy Lore immaculate! The Blessed Lord in compassion for his lay-followers said, “Give me your ear. I will explain the principles of righteous conduct. Hear and follow them. “Slay not, nor doom to death, nor sanction slaughter. Do no violence to aught that lives—strong or weak. No layman, wittingly, should thieve, or order theft, or sanction any theft—take but what others give. And control or shun incontinence as if it were a pit of fire, or, failing continence (control sexual activity), debauch no wedded wife. In conclaves, courts, or talk let him not lie; let him not prompt or sanction lies—let him renounce untruth. Layman, observe this law: Shun drink; make no man drink; sanction no drinking. Mark how drink to madness leads. Through drink fools commit sin, and egg lax brethren on to sin. So, flee this maddening vice, this folly, bliss of fools. Slay not, 274

 

nor steal, nor lie; from strong drink keep away; refrain from lechery; touch not wrong meals at night! Eschew both scents and wreaths; spread on the ground thy bed; make thy sabbath vows as week succeeds to week, and keep with pious hearts this eightfold festival. At morn, these vows performed, with pious, thankful heart be wise and of thy means give Almsmen food and drink. Cherish thy parents well; follow a righteous trade. Thus, shall the layman staunch reach realms of light above.

5.ONE NEED NOT WAIT FOR A COMPANION TO TREAD ON THE PATH OF RIGHTEOUSNESS

1. An elephant in battle bears the arrow at him buried, I must bear men’s bitter tongues for every evil in the world.
2. Tamed, they lead him into battle; tamed, the king his back ascends; tamed, is he the best of beings when no bitter speech offends.
3. Good are well-tamed mules, and good are Cindian steeds of’ lineage famed, good indeed the mighty tusker; best of all the men self-tamed.
4. Yet such mounts can naught avail us, cannot be Nibbana’s guide. We can only reach the Path on the self-tamed self-ride.
5. Take delight in Earnestness; watch thy thoughts and never tire. Lift thee from the Path of Evil, take the Tusker out of mire.
6. Hast thou found a fellow-traveller, upright, firm, intelligent, Leaving all thy cares behind thee, gladly walk with him intent.
7. Hast thou found no fellow-traveller upright, intelligent; As a king deserts his borders by the enemy pursued, like the tusker in the forest, so go thy way in solitude.
8. Better is the lonely life, for fools, companions cannot be. Live alone and do no evil, live alone with scanty needs, lonely, as the mighty tusker in the forest lonely feeds.

275

 

 

9. Expunge all bad thoughts. Here is the way to expunge.
10. You are to expunge by resolving that, though others may be harmful, you will be harmless.
11. That, though others may kill, you will never kill.
12. That, though others may steal, you will not.
13. That, though others may not lead the higher life, you will.
14. That, though others may lie, traduce, denounce, or prattle, you will not.
15. That, though others may be covetous, you will covet not.
16. That, though others may be malignant, you will be benignant.
17. That, though others may be given over to wrong views, wrong aims, wrong speech, actions, wrong modes of livelihood, wrong effort, wrong mindfulness and wrong concentration you must follow the Noble Eight-fold Path in right outlook, right aims, right speech, right actions, right mode of livelihood, right efforts, right mindfulness and right concentration.
18. That, though others are wrong about the truth and wrong about Deliverance, you will be right about truth and right about Deliverance.
19. That, though others may be possessed by sloth and torpor, you will free yourself therefrom.
20. That, though others may be puffed up, you will be humble-minded.
21. That, though others may be perplexed by doubts, you will be free from them.
22. That, though others may harbour wrath, malevolence, envy, jealousy, niggardliness, avarice, hypocrisy, deceit, imperviousness, arrogance, forwardness, unscrupulousness, lack of instruction, inertness, bewilderment, and unwisdom—you will be the reverse of all these things.

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Section IV-Sermons on Nibbana

1.WHAT IS NIBBANA?

Once the Blessed Lord was staying at Savatthi in Anathapindika’s Aram where Sariputta was also staying. The Lord addressing the brethren said, “Almsmen, be ye partakers not of the world’s goods but of my doctrine; in my compassion for you all I am anxious to ensure this. Thus, spoke the Lord, who thereupon rose and passed to his own cell. Sariputta remained behind and the brethren asked him to explain what is Nibbana. Then Sariputta in reply to the brethren said, “Brethren, know you that greed is vile, and vile is resentment. To shed this greed and this resentment, there is the Middle Way which gives us eyes to see and makes us know, leading us on to peace, insight, enlightenment and Nibbana.

What is this Middle Way? It is naught but the Noble Eight-fold Path of right outlook, right aims, right speech, right action, right means of livelihood, right effort, right mindfulness and right concentration; this Almsmen is the Middle Way. Anger is vile and malevolence is vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy and deceit and arrogance are vile, inflation is vile, and indolence is vile. For the shedding of inflation and indolence there is the Middle Way— giving us eyes to see, making us know, and leading us on to peace, insight, enlightenment. Nibbana which is naught but that ‘Noble Eight-fold Path.’ Thus, spoke the reverend Sariputta to the Almsmen. The Almsmen rejoiced and glad at heart, what Sariputta had said.

2. THE ROOTS OF NIBBANA

(I)

Once the venerable Radha came to the Exalted One. Having done so he saluted the Exalted One and sat down on one side. So seated the venerable Radha thus addressed the Exalted One- Pray, Lord, what for is Nibbana.

The Lord: Nibbana means release from passion.

But Nibbana, Lord! what is the aim of it? 277

 

Rooted in Nibbana, Radha, the righteous life is lived. Nibbana is its goal. Nibbana is its end.

(ii)

Once the Exalted One was dwelling at Savatthi, in Jeta’s Grove, at Anathapindika’s Park. Then the Exalted One called the brethren, saying, “Brethren! “Yes, Lord,” replied those brethren to the Exalted One. The Exalted One thus spoke-

Do ye bear in mind, brethren, the Five Fetters that bind to the lower world, as taught by me? Whereupon the venerable Malunkyaputta said this to the Exalted One: I, Lord, bear in mind those Five Fetters.

How, Malunkyaputta, do you bear them in mind?

I bear in mind Lord, the view of bodyhood, as taught by the Exalted One, and wavering, and the moral taint of dependence on rite and ritual, the excitement of sensual delight, and malevolence, taught by the Exalted One as fetters that bind to the lower world. These are the Five Fetters that I bear in mind, Lord.

As taught for whom, Malunkyaputta, do you bear in mind these Five Fetters? Will not the wanderers of other views reproach you, using the parable of a tender baby for their reproach and saying thus: But, Malunkyaputta, there can be no bodyhood for a tender baby-boy, dull of wits and lying on his back. How, then, can there arise in him any view of bodyhood? Yet there is indeed latent in him a tendency to the view of bodyhood. Likewise, Malunkyaputta, there can be, no mental conditions for a tender baby-boy, dull of wits and lying on his back. How, then, can there be in him any wavering of mental conditions? Yet there is in him a latent tendency to wavering. So also, Malunkyaputta, he can have no moral practice. How, then, can there be in him any moral taint of dependence on rite and ritual? Yet he has a latent tendency there to. Again, Malunkyaputta, that tender babe has no sensual passions. How, then, can be known the excitement of sensual delight? But the tendency is there. Lastly, Malunkyaputta, for that tender babe beings do not exist. How then can it harbour malevolence against beings? Yet the tendency thereto is in him. Now, Malunkyaputta, will 278

 

not those wanderers of other views thus reproach you, using for their reproach the parable of that tender baby-boy?

Section V —Sermons on Dhamma.

1.WHY RIGHT VIEWS RANK FIRST

Of the noble Eightfold path, the noblest is Right Outlook. Right thinking is the preface and the key to everything else in the higher life, and ignorance. The lack of understanding is the root of all evil. For developing right outlook, one must see all phenomena of life as a process of causal law. To have right outlook is to recognise the law of cause and effect. Whatsoever individual, brethren, follows perverted views, perverted aim, perverted speech or acts or living, perverted effort, attention, and contemplation: whose knowledge and emancipation are perverted, for him every action of deed, word or thought, performed and achieved according to such perverted views; every willed act, every aspiration, every resolve, all his activities, these things one and all conduce to what is distasteful, unpleasing, repulsive, unprofitable, and painful. And why so? Because of his evil view. To be right is not enough. A baby may be right but that does not mean that a baby knows what is right. To be right one must know what is right. Ananda! who can be rightly described as an almsman? Only he who has mastered what is rationally possible and what is rationally impossible.

2.Why bother about life after death

On a certain occasion the venerable Kassapa the Great and the venerable Sariputta were staying near Benares at Isipatana in the Deer Park. Then the venerable Sariputta rising up at eventide from solitude, went to the venerable Kassapa the Great and sat down on one side. So seated, the venerable Sariputta said to the venerable Kassapa the Great- How now friend Kassapa? Does the Tathagata exist beyond death?

Undeclared is it, friend, by the Exalted One that the Tathagata exists beyond death,

What then friend? Does the Tathagata both exist and not exist beyond death? 279

 

This also, friend, is undeclared by the Exalted One.

How then, friend? Does the Tathagata neither not exist beyond death?

That also, friend, is not declared by the Exalted One.

But why, friend, has it not been declared by the Exalted One?

This is a question not concerned with profit to humanity or with the first principles of holy life. It does not lead to perfect wisdom nor to Nibbana. That, friend, is why it is not declared by the Exalted One.

3.PRAYERS AND INVOCATIONS TO GOD ARE A FUTILITY

Once the Blessed Lord speaking to Vasettha said- If this river Achiravati were full of water even to the brim and overflowing, and a man with business to be done on the further bank of it should come up, and want to cross over. And standing on that bank, he should invoke the further bank and say, “Come hither, 0 further bank! Come over to this side!” Now what think you, Vasettha? Would the further bank of the river Achiravati, by that man’s invoking and praying, and hoping, and praising, come over to this side?

No, sir.

In just the same way, Vasettha, Verily, Vasettha, any prayers or rituals is useless and foolish.

4.IT IS NOT WHAT YOU EAT THAT MAKES YOU HOLY

A heretic happened to meet the Lord and raised question about the effect of food on a man’s character. He said- The millet-grain, palm-nuts, pulse, bulbs, and wilding shoots—this diet rightly got, ever prompts the good life. Tis eating carrion that is bad.

The Blessed One replied: Though you (Lord) say, you touch no carrion, you eat choice dishes made with flesh of birds. Ask what you term ‘carrion?

1. Killings and maiming, stripes, bonds, theft, lies, fraud, deceit, adultery— not meats, but these are carrion.

280

 

 

2. Pursuit of pleasure, lust for guzzling, life unclean, blatant dissent—not meats, but these are carrion.
3. Backbiting, cruelty, betrayals, ruthless pride, mean stinginess—not meats, but these are carrion.
4. Anger, conceit, revolt, guile, envy, bluster, pride, low company—not meats, but these are carrion.
5. Base living, slander, fraud, cheating, the trickster’s wiles, foul infamies— not meats, but these are carrion.
6. This rage to slay and steal, these crimes, are fraught with doom and end in hell—not meats, but these are carrion.
7. No abstinence from meat and fish, no nudity, no topknots, shaven crowns, or garb of pelt, no cult of sacred fire, no stark austerities to purchase future bliss, no rinsing, burnt-offering, rites,’ can cleanse the man who doubts. Control thy sense, rule thy powers, hold to Truth, be kind. The saint who leaves all ties and vanquishes all ills, is stained by naught he either sees or hears. Hearing the Lord preach these lofty, saving truths, denouncing ‘carrion’, and sweeping ills away, the heretic meekly knelt and asked to be enrolled as Almsman then and there.

 

5.NOT FOOD BUT EVIL ACTIONS THAT MATTER

Amagandha was an ascetic who lived in the region of Himalayas with his pupils. They ate neither fish nor flesh. Every year they came down from their hermitage in search of salt and acids. The inhabitants of the village received them with honour and gave them hospitality for four months. Then the Blessed Lord with his monks visited the same village. The people on hearing the Lord preach his Dhamma became his followers. That year even Amagandha and his disciples as usual went to the villagers but the villagers did not show the same enthusiasm. Amagandha was disappointed to hear that the Lord did not forbid eating fish 281

 

and flesh. Wishing to have the matter confirmed he went to Jeta Vana at Savatthi where the Blessed Lord was then staying and said: Millet, cingula-beans and peas, edible leaves and roots, the fruit of any creeper; the righteous who eat these, obtained justly, do not tell lies for the sake of pleasures. Thou eatest whatever food is given by others, which is well prepared, nicely got up, pure and excellent. He who enjoys such food made of rice, he eats Amagandha. You say that the charge of Amagandha, does not apply to me while eating rice with well prepared bird’s flesh. I inquire the meaning of this from you, of ‘What kind is your Amagandha?

The Lord replied:

Taking life, beating, cutting, binding, stealing, lying, fraud, deceiving, worthless knowledge, adultery; this is Amagandha and not the eating of flesh.

In this world those individuals, who are unrestrained in sensual pleasures, who are greedy for sweet things, who are associated with impure actions, who are of Nihilistic views, crooked, difficult to follow; this is Amagandha and not the eating of flesh.

In this world those who are rude, harsh, backbiting, treacherous, unkind, excessively egoistic, ungenerous, and do not give anything to anybody; this is Amagandha, and not the eating of flesh.

Anger, pride, obstinacy, antagonism, deceit, envy, boasting, excessive egoism, association with the unrighteous; this is Amagandha, and not eating of flesh.

Those who are of bad morals, refuse to pay their debt, slanderers, deceitful in their dealings, pretenders, those who in this world being the vilest of men, commit such wrongdoings, this is Amagandha and not the eating of flesh.

Those persons who, in this world, are uncontrolled towards living beings, who are bent on injuring others, having taken their belongings; immoral, cruel, harsh, disrespectful; this is Amagandha and not the eating of flesh.

Those who attack these living beings either because of greed or of hostility, and always bent upon (evil), they go to 282

 

darkness after death and their name, fame vains; this is Amagandha and not the eating of flesh.

Abstaining from fish or flesh, nakedness, shaving of the head, matted hair, covering with ashes, wearing rough deer skins, attending the sacrificial fire, nor all these various penances in the world (performed) for immortality, neither incantations, oblations, sacrifices nor seasonal observances, purifies a person who has not overcome his doubt. He who lives with his senses guarded and conquered and is established in the Dhamma, delights in uprightness and gentleness, who has gone beyond attachments and has overcome all sorrows; that wise man does not cling to what is seen and heard. It is evil actions which constitute Ama-gandha and not the eating of fish or flesh.

6.NOT ENOUGH IS OUTWARD WASHING

Once the Exalted One was dwelling at Savatthi. A heretic sage Sangarava also dwelt there. Now he was a cleanser by water, and practised cleansing by water. Night and day, he at abode given to the habit of going down to bathe. Now the venerable Ananda, robing himself at an early hour and taking outer robe and bowl, went forth to Savathhi to beg. And when he had gone his rounds in Savathhi and had eaten his meal, upon his return, he went to the Exalted One, saluted Him, and sat down on one side. So seated, the venerable Ananda said, “Lord, there is here one Sangarava, a heretic sage, dwelling at Savathhi, a cleanser by water, one who practises cleansing by water. Night and day, does he abide given to the habit of going down to bathe. Well! were it Lord, if the Exalted One would pay a visit to the heretic sage Sangarava, out of compassion for him. And the Exalted One consented by His silence.

Next day at an early hour, the Exalted One robed Himself and taking outer robe and bowl went to the dwelling of Sangarava, and when He got there, He sat down on a seat made ready. Then the heretic Sangarava came to the Exalted One and greeted Him, and after the exchange of mutual courtesies sat down on one side. As he thus sat, the Exalted One said this to the heretic Sangarava- Is it true 283

 

Sangarava, as they say, that thou art a cleanser by water, that thou dost practise cleansing by water, abiding night and day given to the habit of going down to bathe?

Sangarava: True it is, Master Gotama.

The Exalted One: Now, Heretic, seeking what profit dost thou so practise the habit of going down to bathe, and so forth?

Sangarava: It is in this way. Master Gotama. Whatsoever evil I do by day; I get it washed away that very evening by bathing. Whatsoever evil I do by night; I get it washed away next morning by bathing. That is the profit I am looking for in being a cleanser by water and so forth.

The Exalted One: The Norm is the pool. It is clear and undefiled. Hither when they have come to bathe, the masters of the lore, are cleansed in every limb, and pass unto the Further Shore.

Sangarava: Excellent it is Master Gotama! May the Master Gotama accept me as His follower, from this day forth so long as life doth last, as one who has taken refuge in Him.

7.WHAT IS HOLY LIFE?

Once while the Blessed Lord was on journey he gave, as was his practice, the following discourse to the Bhikkhus who were accompanying him. Addressing the Bhikkhus the Lord said, “0 brethren, this holy life is not practised with a view to deceive people, nor to seek their favour, nor for the purpose of gain, benefit, or fame, nor with the intention of getting out of difficulties in controversy, nor that one may be known as such and such by men. Indeed, brethren, this holy life is practised for the controlling (of body and speech), the cleansing (of corruptions) and the detachment (from) and cessation (of craving). 284

 

Section VI -Sermons on Socio-Political Questions

1.DO NOT DEPEND ON THE FAVOUR OF PRINCES

Once the Exalted One was staying at Rajagaha in the Bamboo Grove in the Squirrels’ Feeding ground. At that time, Prince Ajatasattuwas supporting Devadatta who had turned hostile to the Blessed Lord. He was maintaining the supporters of Devadatta, late and early with five hundred carts, conveying therein food brought in five hundred cooking pots. Then a number of the brethren came before the Exalted One, saluted Him, and sat down on one side, and there sitting they told all of these things to the Exalted One. Then the Blessed Lord addressing the brethren said, “Do ye not long for gains, favours and flattery from the kings. So long, brethren, as Prince Ajatasattu thus supports Devadatta late and early, with five hundred carts, conveying therein food brought in five hundred cooking-pots, it is ruin, brethren, that may be expected of Devadatta, and not growth in good conditions. Just as if, brethren, one were to crumble liver on a mad dog’s nose, the dog would only get the madder, even so, brethren, so long as Prince Ajatasattu thus supports Devadatta it is ruin that may be expected of Devadatta, and not growth in good conditions. Thus terrible, brethren, are gains, favours, and flattery of the princes. They are a bitter, painful hindrance to the attainment of the sure peace that passeth all. Wherefore, brethren, thus must you train yourselves: When gains, favours and flattery befall us, we will reject them, and when they do befall us, they shall not take hold of and be established in our hearts’ and make us slaves of the prince.

2.IF THE KING IS RIGHTEOUS HIS SUBJECTS WILL BE RIGHTEOUS

Once the Lord addressing the Almsmen said, “Brethren during such time as kings are unrighteous their ministers and officers also become unrighteous. The ministers and officers, brethren, being unrighteous. priest and householders also become unrighteous. The priest and householders, brethren, being unrighteous, the town-folk and villagers become unrighteous. But whenever, brethren, 285

 

kings are righteous, then kings’ ministers and officers also become righteous. Whenever kings’ ministers and officers become righteous the priest and householders also become righteous. Whenever priest and householders become righteous, the town-folk and villagers also become righteous.

When kine or cows are crossing, if the old bull swerves, they all go swerving, following his lead. So is among men, if he who is reckoned chief walks crookedly, the others crooked go. Similarly, the whole realm suffers when the king goes wrong.

When kine or cow are crossing, if the bull goes straight, they all go straight because his course is straight. So is among men, if he who’s reckoned chief walks righteously, the others live aright. The whole realm leads happy lives when kings are good.

3.IT IS THE SOCIAL SYSTEM ON WHICH DEPENDS POLITICAL AND MILITARY STRENGTH

The Blessed One was once dwelling in Rajagaha, on the hill called the Vultures’ Peak. Now at that time, Ajatasattu, the son of the queen consort of Videha origin, the king of Magadha, was desirous of attacking the Vajjins, and he said to himself, “I will root out these Vajjins, mighty and powerful though they be, I will destroy these Vajjins, I will bring these Vajjins to utter ruin!” So he spoke to Vasakara, the Prime Minister of Magadha, and said, “Come now, 0 Vasakara, do you go to the Blessed One, and bow down in adoration at his feet on my behalf and enquire on my behalf whether he is free from illness and suffering and in the enjoyment of ease and comfort and vigorous health. Then tell him that Ajatasattu,’ son of Videhi, the King of Magadha, is eager to attack the Vajjins, mighty and powerful though they be, I will destroy these Vajjins, I will bring these Vajjins to utter ruin! Bear carefully in mind whatever the Blessed One may predict and repeat it to me. For the Buddha speaks nothing untrue.” Then the Prime Minister Vasakara hearkened to the words of the king, saying, “Be it as you say.” And ordering a number of magnificent carriages to be ready he went to the Vultures’ Peak. On arriving there 286

 

he exchanged with the Blessed One the greetings and compliments and then delivered to him the message as the king had commanded. Now at that time the venerable Ananda was standing behind the Blessed One. And the Blessed One said to him- Have you heard, Ananda, that the Vajjins hold full and frequent public assemblies?

Ananda: Yes, Lord, so I have heard.

The Exalted One:

So long, Ananda, as the Vajjins hold these full and frequent public assemblies; so long may they be expected not to decline, but to prosper.

So long, Ananda, as the Vajjins meet together in concord, and rise in concord, and carry out their undertakings in concord.

So long as they enact nothing not already established, abrogate nothing that has been already enacted and act in accordance with the ancient institutions of the Vajjins as established in former days.

So long as they honour and esteem and revere and support the Vajjin elders, and make it a point of duty to hearken to their words.

So long as no women or girls belonging to their clans are detained among them by force or abduction.

So long as the Vajjins respect and follow religion. So long, Ananda, the Vajjins may be expected not to decline but to prosper and no one can destroy them.

(In short, the Blessed Lord declared that so long as the Vajjins believe in democracy and practise democracy there is no danger to their State.)

Then the Blessed One addressed Vasakara and said, “When I was once staying, 0 Prime Minister, at Vaishali I taught the Vajjins these conditions of welfare. We may expect then the welfare and not the decline of the Vajjins. So long as they observe these conditions, the Vajjins cannot be overcome by the king of Magadha.” Vasakara the Prime Minister heard the words of the Blessed One, rose from his seat and went back to Rajagaha to inform the king of what the Lord had said. 287

 

4. WAR IS WRONG

It so happened that Ajatasattu, the king of Magadha, mustering an army of cavalry and infantry, invaded Kasi, a part of the kingdom of king Pasenadi. And Pasenadi, hearing of the expedition, also mustered a similar army and went to meet him. The two fought with one another and Ajatasattu defeated the king Pasenadi, who retreated to his own capital Savatthi. The Bhikkhus who were in Savatthi returning from their alms round came and told the Exalted One about the battle and the retreat. “Almsmen, the king of Magadha, Ajatasattu, is a friend of whatever is evil. King Pasenadi is a friend of whatever is good. For the present, Pasenadi will pass the night in misery, a defeated man. Conquest engenders hate; the conquered lives in misery. But who so is at peace and passionless, happily doth he live; conquest hath he abandoned and defeat.”, Said the Blessed One. Again, it so happened these two kings met in battle a second time. But in that battle, the Kosala king Pasenadi defeated Ajatasattu and captured him alive. Then king Pasenadi thought, “Although this king injures me who was not injuring him, yet, he is my nephew. What if I were now to confiscate his entire army, elephants, horses, chariots and infantry and leave him only his life?” And he did so. And almsmen returning from their alms tour in Savatthi brought word of this to the Exalted One. Thereupon the Exalted One said-

1. A man may spoil another, just so far as it may serve his ends, but when he’s spoiled by others, he, despoiled, spoils yet again.
2. So long as evil’s fruit is not matured, the fool doth fancy now’s the hour, the chance! ‘But when the deed bears fruit, he fareth ill.
3. The slayer gets a slayer in his turn; the conqueror gets one who conquers him; the abuser wins abuse from another.

 

Thus, by the evolution of the deed, a man who spoils; is spoiled in his turn. 288

 

5.THE DUTIES OF THE VICTOR WHO HAS WON PEACE

The Buddha said to bhikkhus on victor and Victory-

1. When the Victor in war has won the peace, he claims the right further to degrade the vanquished if not to enslave him. The Buddha had a totally different view on the matter. In His view if Peace had any meaning it means that the Victor has a duty to use his victory for the service of the vanquished. This is what he said to the Bhikkhus on this subject-
2. When Peace is won, the adept in warfare needs to prove an able, upright man, of gracious speech, kind mood, devoid of arrogance, an easy, grateful guest, no busybody wants but few sense-disciplined, quick-witted, bluster free, never importunate; and let him never stoop to conduct mean or low, evoking grave rebuke. May creatures all abound, in weal and peace.
3. May all be blessed with peace always, all creatures weak or strong, all creatures great and small; creatures unseen or seen dwelling afar or near, born or awaiting birth. May all be blessed with peace!
4. Let none cajole or flout his fellows anywhere; let none wish others harm in dudgeon or in hate.
5. Just as with her own life a mother shields from hurt her own, her only child, let all-embracing thoughts for all that lives be thine, an all-embracing love for all the universe in all its heights and depths and breadths, unstinted love, unmarred by hate within, not rousing enmity.

 

So, as you stand or walk, or sit, or lie, reflect with all your might on this, ‘This deemed a state divine.’ 289

 

BOOK V

THE SANGH

Part I : The Sangh

Part II : The Bhikkhu: The Buddha’s Conception of him

Part III : The Duties of the Bhikkhu

Part IV : The Bhikkhu and The Laity

Part V : Vinaya for the Laity 290

 

PART I

THE SANGH

1. The Sangh and its Organisation.
2. Admission to the Sangh.
3. The Bhikkhu and His Vows.
4. The Bhikkhu and Ecclesiastical Offences.
5. The Bhikkhu and Restraints.
6. The Bhikkhu and Good Conduct Rules
7. The Bhikkhu and the Trial of Offences.
8. The Bhikkhu and Confession.

291

 

1.THE SANGH AND ITS ORGANISATION

The followers of the Blessed Lord were divided into two classes: bhikkhus and Lay Followers called upasakas. The Bhikkhus were organised into a Sangh while the Upasakas were not. The Buddhist Bhikkhu is primarily a Parivajjaka. This institution of Parivajjaka is older than that of the Buddhist Bhikkhu. The old Parivajjakas were persons who had abandoned family life and were a mere floating body of wanderers. They roamed about with a view to ascertain the truth by coming into contact with various teachers and philosophers, listening to their discourses, entering into discussion on matters of ethics, philosophy, nature, mysticism, etc. Some of the old type of Parivajjakas lived under a teacher until they found another. Others lived singly without acknowledging any master. It was for the first time that the Blessed Lord organised his followers into a Sangh or fraternity, and gave them rules of discipline and set before them an ideal to pursue and realise.

2. ADMISSION TO THE SANGH

The Sangh was open to all. Casted system did not exist at the time of buddha. However, society had clan system. People of different profession like, barber, oil maker, sweeper, washerman, trader, warrior, labourers etc were all diluted and floating in nature. There were also found slaves for nobles and riches. There was no bar of clan or profession. There was no bar of sex. There was no bar of status. Social status had no place in the Sangh. Inside the Sangh all were equal. Inside the Sangh rank was regulated by worth and not by birth. As the Blessed Lord said the Sangh was like the ocean and the Bhikkhus were like the rivers that fell into the ocean. The river has its separate name and separate existence. But once the river entered the ocean it lost its separate name and separate existence. It becomes one with the rest. Same is the case with the Sangh. When a Bhikkhu entered the Sangh, he became one with the rest like the water of the ocean. He lost his clan. He lost his status, so said the Lord. The only distinction observed inside the Sangh was that of sex. The Bhikkhu Sangh was 292

 

separate in its organisation from the Bhikkhuni Sangh. The entrants into the Sangh were divided into two classes: 1. samaneras and 2. bhikkhus. Anyone below twenty could become a samanera. By taking the tisaranas and by taking the ten precepts a boy becomes a Samanera.

1. “I follow the Buddha;
2. I follow the Dhamma;
3. I follow the Sangh”— are the Tisaranas.

 

Precepts:

1. I shall abstain from killing.
2. I shall not commit theft.
3. I shall abstain from sexual conducts.
4. I shall not tell untruth.
5. I shall abstain from drink.
6. I shall abstain from taking food at an untimely hour.
7. I shall abstain from indecent and immoral acts.
8. I shall abstain from ornamenting and decorating myself.
9. I shall abstain from luxuries.
10. I shall abstain from the love of gold and silver.

 

These are the ten precepts. A samanera can leave the Sangh at any time and become a layman. A samanera is attached to Bhikkhu and spends his time in the service of the Bhikkhu. He is not a person who has taken Parivajja.

The status of a Bhikkhu has to be reached in two stages. The first stage is called Parivajja and the second stage is called Upasampada. It is after Upasampada that he becomes a Bhikkhu. A candidate who wishes to take Parivajja with a view ultimately to become a Bhikkhu has to seek a Bhikkhu who has the right to act as an Uppadhya( Late Nalanda School honorary title to senior teacher monk). A Bhikkhu can become an Uppadhya only after he has spent at least 10 years as a Bhikkhu. Such a candidate if accepted by the Uppadhya is called a Parivajjaka and has to remain in the service and tutelage of the Uppadhya. After the period of tutelage ends it is his Uppadhya who has to propose the name of his student to a meeting of the Sangh specially called for the purpose for 293

 

Upasampada and the student must request the Sangh for Upasampada. The Sangh must be satisfied that he is a fit and a proper person to be made a Bhikkhu. For this purpose, there is a set of questions which the candidate has to answer. Only when the Sangh grants permission that Upasampada is granted and the person becomes a Bhikkhu. The rules regulating entry into the Bhikkhuni Sangh are more or less the same as the rules regulating the entry into the Bhikkhu Sangh.

3.THE BHIKKHU AND HIS VOWS

A layman or a Samanera takes precepts. His obligation is to follow them. A Bhikkhu besides taking precepts takes them also as vows which he must not break. If he breaks them, he becomes liable to punishment. A Bhikkhu vows-

1. A Bhikkhu vows to remain celebate.
2. A Bhikkhu vows not to commit theft.
3. A Bhikkhu vows not to boast.
4. A Bhikkhu vows not to kill or take life.

 

A Bhikkhu vows not to own anything except what the rules allow.

No Bhikkhu is to possess more than the following eight articles—

(1) Three pieces of cloth to cover his body:

(i) lower garment called Antarvaska.

(ii) upper garment called Uttarasang.

(iii) covering garment against cold called Sanghati.

(2) A girdle for the loins.

(3) An alms-bowl.

(4) A razor

(5) A needle

(6) A water-strainer.

A Bhikkhu takes the vow of poverty. He must beg for his food. He must live on alms. He must sustain himself only on one meal a day. Where there is no Vihar built for the Sangh, he must live under a tree. A Bhikkhu does not take a vow of obedience. Outward respect and courtesy to his superiors is expected from the novice. His own salvation and his usefulness as a teacher depend on his self-culture. 294

 

He is to obey not his superior but the Dhamma. His superior ‘has no supernatural gift of wisdom or of absolution. He must stand or fall by himself. For that he must have freedom of thought. Any breach of a vow taken by a Bhikkhu, results in an offence of Parajika. The punishment for Parajika is expulsion from the Sangh.

4.THE BHIKKHU AND ECCLESIASTICAL OFFENCES

Any breach of the vows taken by a Bhikkhu is an offence against the Dhamma. In addition to these offences there were certain other offences to which he was also liable. They were called Sanghadisesa—ecclesiastical offences. The list of such offences included in the Vinaya Pitaka are thirteen. They are allied to the Parajika.

5.THE BHIKKHU AND RESTRAINTS

Besides sailing clear of offences, a Bhikkhu must observe certain restrictions and cannot be as free as others. One set of such restrictions are called ‘nissagiya-pacittiya’. It contains 26 restrictions to be observed by the Bhikkhu. They relate to accepting gifts of robes, woollen mats, bowl and medical requisites. They also relate to the acceptance of gold and silver. Engagement of a monk in buying and selling and appropriation of property given to the Sangh to himself. The punishment for breach of these restrictions is restoration (nissagiya) and expression of repentance (pacittiya). Besides these restrictions there are other restrictions which a Bhikkhu has to observe. They are called pacittiya. they number ninety-two.

6.THE BHIKKHU AND GOOD CONDUCT RULES

A Bhikkhu must behave well. He should be a model person in his mode and manner of behaviour. In order to secure this purpose, the Blessed Lord framed a number of Conduct Rules. These Good Conduct Rules were called Sekhiya Dhamma. They number seventy-five.

7.THE BHIKKHU AND THE TRIAL OF OFFENCES 295

 

The enactment of these acts and omissions were not a mere formality. They were legal in substance involving a definite charge, trial and punishment. No Bhikkhu could be punished without a trial by a regularly constituted Court. The Court was to be constituted by the Bhikkhus resident at the place where an offence had taken place. No trial could take place without a proper number of Bhikkhus required to constitute a Court. No trial would be legal without a definite charge. No trial could be legal if it did not take place in the presence of the accused. No trial could be legal if the accused had not been given the fullest opportunity to defend himself. The following punishments could be awarded against a guilty Bhikkhu:

1. Tarjaniya Karma (warn and discharge)
2. Niyasha Karma (declaring insane)
3. Pravrajniya Karma (expulsion from the Sangh)
4. Utskhepniya Karma (boycott)
5. Parivasa Karma (expulsion from Vihar)

 

Expulsion may be followed by abbana karma. Abbana Karma means annulment of dismemberment. It may be followed after granting of Pardon granted by the Sangh after being satisfied with the proper performance of Parivasa Karma.

8.THE BHIKKHU AND CONFESSION

The most original and unique institution created by the Blessed Lord in connection with the organisation of the Bhikkhus was the introduction of Confession, called uposath. The Blessed Lord realized that it was possible to enforce what he had laid down as offences. But he had laid down certain restrictions which were not offences. He said that the restrictions were most intimately connected with building up of character and maintaining character; and that there was equal necessity to see that they were observed. But the Lord could find no effective way of enforcing them. He therefore thought of Confession in open as a means of organising the Bhikkhu’s conscience and making it act as a sentinel to guard him against taking a wrong or false step. The Confession was confined to the transgressions of 296

 

restrictions (which were called Patimokha. For a Confession there was to be a meeting of the Bhikkhus of a given locality. There were to be three such meetings in a fortnight, one each on chaturdasi, panchadasi and asataml on that day the Bhikkhus may fast. That is why the day is also called uposath. At the meeting a Bhikkhu reads the restrictions one by one contained in the Patimokha. After reading a restriction he says to the assembled Bhikkhus, “I take it that none of you have transgressed this Rule, that is why you are silent.” He says this three times. Then deals with the next restriction. A similar Confessional meeting is required of the Bhikhhuni Sangh. On a Confession a charge and trial may follow. On a failure to Confess, any Bhikkhu may report a transgression if he was a witness to it and then a charge and trial may follow. 297

 

PART II

The Bhikkhu: The Buddha’s Conception of him

1. Buddha’s conception of what a Bhikkhu should be.
2. The Bhikkhu and the Ascetic.
3. Difference between The Bhikkhu and the Brahmin.
4. The Bhikkhu and the Upasaka.

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1. BUDDHA’S CONCEPTION OF WHAT A BHIKKHU SHOULD BE

The Buddha has himself told the Bhikkhus what he expected of them as Bhikkhus. This is what he has said-

1. He who wishes to put on the yellow dress without having cleansed himself from sin, who disregards also temperance and truth, is unworthy of the yellow dress.
2. But he who has cleansed himself from sin, is well grounded in all virtues, and endowed also with temperance and truth, he is indeed worthy of the yellow dress.
3. A man is not a mendicant (Bhikkhu) simply because he asks others for alms; he who adopts the whole law is a Bhikkhu, not he who only begs.
4. He who is above evil, who is chaste, who with care passes through the world, he indeed is called a Bhikkhu.
5. Not only by discipline and vows, not only by much learning, not by entering into a trance not by sleeping alone, do I earn the happiness of release which no worldling can know 0 Bhikkhu, he who has obtained the extinction of desires, has obtained confidence.
6. The Bhikkhu who controls his mouth, who speaks wisely and calmly, who teaches the meaning of the law, his word is sweet.
7. He who dwells in the law, delights in the law, meditates on the law, recollects the law, that Bhikkhu will never fall away from the true law.
8. Let him not despise what he has received, nor ever envy others; a mendicant who envies others does not obtain peace of mind.
9. A Bhikkhu who, though he receives little, does not despise what he has received, even the decent man will praise him, if his life is pure, and if he is not slothful.

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10. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikkhu.
11. The Bhikkhu who behaves with kindness, who is happy in the doctrine of Buddha, will reach Nibbana—happiness arising from the cessation of natural inclinations. 0 Bhikkhu, empty this boat! If emptied, it will go quickly, having cut off passion and hatred, thou wilt go to Nibbana.
12. Cut off the five (fetters), leave the five, rise above the five. A Bhikkhu who has escaped from the five fetters, he is called Oghatinna, ‘saved from the flood.’
13. Meditate, 0 Bhikkhu, and be not heedless! Do not direct thy thought to what gives pleasure.
14. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nibbana.
15. A Bhikkhu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the Dhamma clearly.
16. And this is the beginning here for a wise Bhikku; watchfulness over the senses, contentedness, restraint under the Dhamma; keep noble friends whose life is pure, and who are not slothful.
17. Let him live on charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering. Rouse thyself by thyself, examine thyself by thyself, thus self-protected and attentive wilt thou live happily, 0 Bhikkhu.
18. For self is the lord of self, self is the refuge of self; therefore, curb thyself as the merchant curbs a noble horse.
19. A Bhikkhu (mendicant) who delights in earnestness, who looks with fear on thoughtlessness, moves about like fire, burning all his fetters, small or large.

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20. A Bhikkhu (mendicant) who delights in reflection, who looks with fear on thoughtlessness, cannot fall away (from his perfect state)—he is close upon Nibbana.”
21. The disciples of Gotama Buddha are always well awake, and their thoughts day and night are always set on Buddha,
22. The disciples of Gotama are always well awake and their thoughts day and night are always set on the church (sangha).
23. The disciples of Gotama are always well awake, and their thoughts day and night are always set on the Dhamma.
24. The disciples of Gotama are always well awake and their thoughts day and night are always set on their body.
25. The disciples of Gotama are always well awake, and their minds day and night always delight in compassion.
26. The disciples of Gotama are always well awake, and their minds day and night always delight in meditation.
27. It is hard to leave the world (to become a friar), it is hard to enjoy the world; hard is the monastery, painful are the houses; painful it is to dwell with equals (to share everything in common), and the itinerant mendicant is beset with pain.
28. A man full of faith, if endowed with virtue and glory, is respected, whatever place he may choose.

 

2.THE BHIKKHU AND THE ASCETIC

Is the Bhikkhu an ascetic? The answer is in the negative. This negative answer has been given by the Blessed Lord himself in a discussion with Nigrodha the wanderer. The Exalted One was once staying near Rajagaha, on the Vulture’s Peak. Now at that time there was sojourning in Queen Udumbarika’s Park assigned to the 301

 

wanderers, the wanderer Nigrodha, together with a great company of wanderers. Now the Exalted One descending from the Vulture’s Peak came to the Peacock’s Feeding-Ground on the bank of the Sumagadha and there walked to and fro in the open air. Then Nigrodha saw him thus walking, and on seeing him he called his company to order, saying: “Be still, sirs, and make no noise. The Samana Gotama is by the bank of the Sumagadha.” When he had said this the wanderers kept silence. Then the Exalted One went up to Nigrodha the wanderer, and Nigrodha spake thus to him, “Let the Lord, the Exalted One, approach. Welcome is the Lord, the Exalted One! Long has the Lord, the Exalted One, taken ere deciding on this step of coming hither. May it please the Lord, the Exalted One, to take a seat. Here is one ready.” The Exalted One sat down on the seat made ready, and Nigrodha, taking a low seat, sat beside him. There upon Nigrodha said-

As the Samana Gotama has come to our assembly, we would like to ask him this question: ‘What, Lord, is this religion of the Exalted One, wherein he trains his disciples, and which those disciples, so trained by the Exalted One as to win comfort, acknowledge to be their utmost support and the fundamental principles of righteousness?

The Exalted One: Difficult is it, Nigrodha, for one of another view, of another persuasion, of another confession, without practice and without teaching, to understand that wherein I train my disciples, and which they, so trained as to win comfort, acknowledge to be their utmost support and the fundamental principle of righteousness. But ask me, Nigrodha, a question about your own doctrine, about austere scrupulousness of life: in what does the fulfilment, in what does the non-fulfilment of these self-mortifications consist?

Nigrodha: We, Lord! profess self-mortifying austerities; we hold them to be essential; we cleave to them. In what does the fulfilment, in what does the non-fulfilment of them consist?

The Exalted One: Suppose, Nigrodha, that an ascetic goes naked, is of certain loose habits, licks his hands, 302

 

respects no approach, sir, nor stop, sir; accepts nothing expressly brought, nor expressly prepared, nor any invitations. He accepts nothing taken from mouth of cooking-pot, nor placed within the threshold, nor within a mortar, nor among sticks, nor within a quern; nor anything from two eating together, nor from a pregnant woman: nor from a nursing mother; nor from a woman in intercourse with a man; nor food collected in drought; nor from where a dog is; nor from where flies are swarming; nor will he accept fish or meat; nor drink strong drink, “nor intoxicants, nor gruel. He is either a one-houser, a one-mouthful man; or a two houser, a two-mouthful man; or a seven-houser, a seven-mouthful man. He maintains himself on one alms, on two, or on seven. He takes food once a day, or once every two days, or once every seven days. Thus, does he dwell addicted to the the practice of taking food according to rule, at regular intervals, upto even half a month. He feeds either on pot-herbs, or wild rice, or nivara seeds, or leather parings, or on hata, or on the powder in rice rusks, on rice-scum, on flour or oil-seeds, on grasses, or fruits and roots from the wood or on windfalls. He wears coarse hempen cloth, coarse mixture cloth, discarded corps-cloths, discarded rags, or tirita-bark cloth; or again he wears antelope-hide, or strips of the same netted, or kusa fibre, or bark garments, or shale cloth, or a human-hair blanket, or a horsehair blanket, or an owl’s-feather garment. He is a hair-and-beard plucker, addicted to the practice of plucking out both; a stander-up; a croucher on heels, addicted to exerting himself (to move forward) when thus squatting; a bed-of-thorns man, putting iron spikes or thorns on his couch; he uses a plank-bed; sleeps on the ground; sleeps only on one side; is a dust-and-dirt wearer and an open-airman; a where-you-will sitter; a filth-eater, addicted to the practice of eating such; a non-drinker, addicted to the practice of drinking. What think you, Nigrodha? If these things be so, is the austerity of self-mortification carried out, or is it not?

Nigrodha: Truly, Lord, if these things be so, the austerity of self-mortification is carried out. 303

 

The Exalted One: Now I, Nigrodha, affirm that austerity by self-mortification thus carried out, involves blemish in several ways.

Nigrodha: In what way Lord! do you affirm that blemish is involved?

The Exalted One:

When an ascetic undertakes a course of austerity, he through that course, becomes self-complacent, his aim is satisfied. Now this, Nigrodha, becomes a blemish in the ascetic.

When an ascetic undertakes a course of austerity, he, through that undertaking exalts himself and despises others. This, too, becomes a blemish in the ascetic.

When an ascetic undertakes a course of austerity, he, through that undertaking becomes inebriated and infatuated, and grows careless. This, too, becomes a blemish in the ascetic.

When an ascetic undertakes a course of austerity, it procures for him gifts, attention and fame. Thereby he becomes complacent and his aim is satisfied. This, too, becomes a blemish in the ascetic.

By the winning of gifts, attention and fame, the ascetic exalts himself and despises others. This, too, becomes a blemish in the ascetic.

By the winning of gifts, attention and fame, he becomes inebriated and infatuated, and-grows careless. This, too, becomes a blemish in the ascetic.

When an ascetic undertakes a course of austerity, he comes to make a distinction in foods, saying, “This suits me. This doesn’t suit me. The latter kind he deliberately rejects. Over the former he waxes greedy and infatuated, and cleaves to them, seeing not the danger in them, discerning them not as unsafe, and so enjoys them. This, too, becomes a blemish in the ascetic.

And again, Nigrodha, because of his longing for gifts, attentions and fame, he thinks: ‘Rajas will pay me attentions, and so will their officials; so too, will nobles. Learned men, house-holders and founders of schools. This too, becomes a blemish in the ascetic. 304

 

Nigrodha, an asectic gets grumbling at some recluse or sages, saying, “That man lives on all sorts of things: things grown from tubers, or shoots, or berries, or joints, or fifthly, from seeds, munching them all up together with that wheel-less thunderbolt of a jawbone—and they call him a holy man!” This, too becomes a blemish in the ascetic.

An ascetic sees a certain recluse or medicant receiving attentions, being revered, honoured and presented with offerings by the citizens. And seeing this he thinks-‘The citizens pay attention to this fellow who lives in luxury; they revere and honour him, and present him with offerings, while to me who, as ascetic, lives a really austere life, they pay no attentions, nor reverence, nor honour, nor offerings.’ And so on, he cherishes envy and grudging at the citizens. This, too, becomes a blemish in the ascetic.

And again, Nigrodha, the ascetic affects the mysterious. When asked, “Do you approve of this?” He, not approving, says: ‘I do,’ or approving, says, ‘I do not.’ Thus, he consciously tells untruths. This, too, becomes a blemish in the ascetic.

The ascetic is liable to lose his temper and bear enmity. This, too, becomes a blemish in the ascetic.

And again, Nigrodha, the ascetic is liable to be hypocritical and deceitful, as well as envious and grudging; he becomes cunning and crafty, hard-hearted and vain, he entertains evil wishes and becomes captive to them; he entertains false opinions, becomes possessed of meta-empirical dogma; misinterprets his experience; is avaricious and adverse from renunciation. This, too, becomes a blemish in the ascetic.

What think you of this, Nigrodha? Are these things blemishes in the austerities of self-mortification, or are they not?

Nigrodha: Verily, Lord, these things are blemishes in the austerities of self-mortification. It is possible, Lord, that an ascetic may be possessed even of all these blemishes, much more by one or other of them.

The Bhikkhus are not to be guilty of these blemishes. 305

 

3.DIFFERENCE BETWEEN THE BHIKKHU AND THE BRAHMIN

At the time of Buddha, brahmins do not exist. They were mostly Samanas of old traditions, Niganthas, AJivakas, heretics and wanderers medicants. Brahmins came into existence after eighth century. Since their existence caste system came into existence. There is no historical evidence before eighth century of their scriptures, language, rituals and rites. They prosper in Mughal periods. Here are main differences between Bhikkhus and Brahmins. SL. No.	The Bhikkhu	The Brahmin
1.	A Bhikkhu does not believe in original sin, in God and Soul. There are, therefore, no ceremonies to be performed. He is, therefore, not a priest.	A Brahmin is a priest. His main function is to perform certain ceremonies connected with birth, marriage and death. These ceremonies become necessary because of the doctrines of original sin which requires ceremonies to wash it off, and because of the belief in God and in Soul. For these ceremonies a priest is necessary.
2.	A Bhikkhu is made.	A Brahmin is born.