The Gospel of Buddha Part 11

Sakka, the king of the Devas, a.s.suming the appearance of a young Brahman, walked in front, and said: 4

"He who teaches self-control with those who have learned self-control; the redeemer with those whom he has redeemed; the Blessed One with those to whom he has given peace, is entering Rajagaha! Hail to the Buddha, our Lord! Honor to his name and blessings to all who take refuge in him." And Sakka intoned this stanza: 5

"So blest is an age in which Buddhas arise, So blest is the truth's proclamation.

So blest is the Sangha, concordant and wise, So blest a devout congregation! 6

"And if by all the truth were known, More seeds of kindness would be sown, And richer crops of good deeds grown." 7

When the Blessed One had finished his meal, and had cleansed his bowl and his hands, the king sat down near him and thought: 8

"Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible to all people who want to see him, a place that is by day not too crowded and by night not exposed to noise, wholesome and well fitted for a retired life? There is my pleasure-garden, the bamboo grove Veluvana, fulfilling all these conditions. I shall offer it to the brotherhood whose head is the Buddha." 9

The king dedicated his garden to the brotherhood, saying: "May the Blessed One accept my gift." 10

Then the Blessed One, having silently shown his consent and having gladdened and edified the Magadha king by religious discourse, rose from his seat and went away. 11

XXII.

SARIPUTTA AND MOGGALLANA.

At that time Sariputta and Moggallana, two Brahmans and chiefs of the followers of Sanjaya, led a religious life. They had promised each other: "He who first attains Nirvana shall tell the other one." 1

Sariputta seeing the venerable a.s.saji begging for alms, modestly keeping his eyes to the ground and dignified in deportment,[1]

exclaimed: "Truly this samana has entered the right path; I will ask him in whose name he has retired from the world and what doctrine he professes." Being addressed by Sariputta, a.s.saji replied: "I am a follower of the Buddha, the Blessed One, but being a novice I can tell you the substance only of the doctrine." 2

Said Sariputta: "Tell me, venerable monk, it is the substance I want." And a.s.saji recited the stanza: 3

"The Buddha did the cause unfold Of all the things that spring from causes.

And further the great sage has told How finally all pa.s.sion pauses." 4

Having heard this stanza, Sariputta obtained the pure and spotless eye of truth and said: "Now I see clearly, whatsoever is subject to origination is also subject to cessation. If this be the doctrine I have reached the state to enter Nirvana which heretofore has remained hidden from me." 5

Sariputta went to Moggallana and told him, and both said: "We will go to the Blessed One, that he, the Blessed One, may be our teacher." 6

When the Buddha saw Sariputta and Moggallana coming from afar, he said to his disciples, "These two monks are highly auspicious." 7

When the two friends had taken refuge in the Buddha, the Dharma and the Sangha, the Holy One said to his other disciples: "Sariputta, like the first-born son of a world-ruling monarch, is well able to a.s.sist the king as his chief follower to set the wheel of the law rolling." 8

And the people were annoyed. Seeing that many distinguished young men of the kingdom of Magadha led a religious life under the direction of the Blessed One, they became angry and murmured: "Gotama Sakyamuni induces fathers to leave their wives and causes families to become extinct." 9

When they saw the bhikkhus, they reviled them, saying: "The great Sakyamuni has come to Rajagaha subduing the minds of men. Who will be the next to be led astray by him?" 10

The bhikkhus told it to the Blessed One, and the Blessed One said: "This murmuring, O bhikkhus, will not last long. It will last seven days. If they revile you, O bhikkhus, answer them with these words: 11

"'It is by preaching the truth that Tathagatas lead men. Who will murmur at the wise? Who will blame the virtuous? Who will condemn self-control, righteousness, and kindness?'" 12

And the Blessed One proclaimed this verse:

"Commit no wrong but good deeds do And let thy heart be pure.

All Buddhas teach this doctrine true Which will for aye endure." 13

XXIII.

ANATHAPINDIKA.

At this time there was Anathapindika, a man of unmeasured wealth, visiting Rajagaha. Being of a charitable disposition, he was called "the supporter of orphans and the friend of the poor." 1

Hearing that the Buddha had come into the world and was stopping in the bamboo grove near the city, he set out in the very night to meet the Blessed One. 2

And the Blessed One saw at once the sterling quality of Anathapindika's heart and greeted him with words of religious comfort. And they sat down together, and Anathapindika listened to the sweetness of the truth preached by the Blessed One. And the Buddha said: 3

"The restless, busy nature of the world, this, I declare, is at the root of pain. Attain that composure of mind which is resting in the peace of immortality. Self is but a heap of composite qualities, and its world is empty like a fantasy. 4

"Who is it that shapes our lives? Is it Isvara, a personal creator? If Isvara 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; and if it were so, how would it be possible to practise virtue? If the world had been made by Isvara there should be no such thing as sorrow, or calamity, or evil; for both pure and impure deeds muse come from him. If not, there would be another cause beside him, and he would not be self-existent. Thus, thou seest, the thought of Isvara is overthrown. 5

"Again, it is said that the Absolute has created us. But that which is absolute cannot be a cause. All things around us come from a cause as the plant comes from the seed; but how can the Absolute be the cause of all things alike? If it pervades them, then, certainly, it does not make them. 6

"Again, it is said that Self is the maker. But if self is the maker, why did it not make things pleasing? The causes of sorrow and joy are real and objective. How can they have been made by self? 7

"Again, if we adopt the argument that there is no maker, our fate is such as it is, and there is no causation, what use would there be in shaping our lives and adjusting means to an end? 8

"Therefore, we argue that all things that exist are not without cause. However, neither Isvara, nor the absolute, nor the self, nor causeless chance, is the maker, but our deeds produce results both good and evil according to the law of causation. 9

"Let us, then, abandon the heresy of wors.h.i.+pping Isvara and of praying to him; let us no longer 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." 10

And Anathapindika said: "I see that thou art the Buddha, the Blessed One, the Tathagata, and I wish to open to thee my whole mind. Having listened to my words advise me what I shall do. 11

"My life is full of work, and having acquired great wealth, I am surrounded with cares. Yet I enjoy my work, and apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises. 12

"Now, I have heard thy disciples praise the bliss of the hermit and denounce the unrest of the world. 'The Holy 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.' 13

"My heart yearns to do what is right and to be a blessing unto my fellows. Let me then ask thee, Must I give up my wealth, my home, and my business enterprises, and, like thyself, go into homelessness in order to attain the bliss of a religious life?" 14

And the Buddha replied: "The bliss of a religious life is attainable by every one who walks in the n.o.ble eightfold 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 fellows. 15

"It is not life and wealth and power that enslave men, but the cleaving to life and wealth and power. 16

"The bhikkhu 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. 17

"The Dharma 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; but the Dharma of the Tathagata requires every man to free himself from the illusion of self, to cleanse his heart, to give up his thirst for pleasure and lead a life of righteousness. 18