The Gospel of Buddha Part 24

"Now tell me," continued the Buddha, "what do the Brahmans say of Brahma? Is his mind full of l.u.s.t?" 21

And when the Brahmans denied this, the Buddha asked:

"Is Brahma's mind full of malice, sloth, or pride?" 22

"No, sir!" was the reply. "He is the opposite of all this." 23

And the Buddha went on: "But are the Brahmans free from these vices?" 24

"No, sir!" said Vasettha. 25

The Holy One said: "The Brahmans cling to the five things leading to worldliness and yield to the temptations of the senses; they are entangled in the five hindrances, l.u.s.t, malice, sloth, pride, and doubt. How can they be united to that which is most unlike their nature? Therefore the threefold wisdom of the Brahmans is a waterless desert, a pathless jungle, and a hopeless desolation." 26

When the Buddha had thus spoken, one of the Brahmans said: "We are told, Gotama, that the Sakyamuni knows the path to a union with Brahma." 27

And the Blessed One said: "What do you think, O Brahmans, of a man born and brought up in Manasakata? Would he be in doubt about the most direct way from this spot to Manasakata?" 28

"Certainly not, Gotama." 29

"Thus," replied the Buddha, "the Tathagata knows the straight path that leads to a union with Brahma. He knows it as one who has entered the world of Brahma and has been born in it. There can be no doubt in the Tathagata." 30

And the two young Brahmans said: "If thou knowest the way show it to us." 31

And the Buddha said: 32

"The Tathagata sees the universe face to face and understands its nature. He proclaims the truth both in its letter and in its spirit, and his doctrine is glorious in its origin, glorious in its progress, glorious in its consummation. The Tathagata reveals the higher life in its purity and perfection. He can show you the way to that which is contrary to the five great hindrances. 33

"The Tathagata lets his mind pervade the four quarters of the world with thoughts of love. And thus the whole wide world, above, below, around, and everywhere will continue to be filled with love, far-reaching, grown great, and beyond measure. 34

"Just as a mighty trumpeter makes himself heard--and that without difficulty--in all the four quarters of the earth; even so is the coming of the Tathagata: there is not one living creature that the Tathagata pa.s.ses by or leaves aside, but regards them all with mind set free, and deep-felt love. 35

"And this is the sign that a man follows the right path: Uprightness is his delight, and he sees danger in the least of those things which he should avoid. He trains himself in the commands of morality, he encompa.s.seth himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded is the door of his senses; mindful and self-possessed, he is altogether happy. 36

"He who walks in the eightfold n.o.ble path with unswerving determination is sure to reach Nirvana. The Tathagata anxiously watches over his children and with loving care helps them to see the light. 37

"When a hen has eight or ten or twelve eggs, over which she has properly brooded, the wish arises in her heart, 'O would that my little chickens would break open the egg-sh.e.l.l with their claws, or with their beaks, and come forth into the light in safety!'

yet all the while those little chickens are sure to break the egg-sh.e.l.l and will come forth into the light in safety. Even so, a brother who with firm determination walks in the n.o.ble path is sure to come forth into the light, sure to reach up to the higher wisdom, sure to attain to the highest bliss of enlightenment." 38

L.

GUARD THE SIX QUARTERS.

While the Blessed One was staying at the bamboo grove near Rajagaha, he once met on his way Sigala, a householder, who, clasping his hands, turned to the four quarters of the world, to the zenith above, and to the nadir below. And the Blessed One, knowing that this was done according to the traditional religious superst.i.tion to avert evil, asked Sigala: "Why performest thou these strange ceremonies?" 1

And Sigala in reply said: "Dost thou think it strange that I protect my home against the influences of demons? 1 know thou wouldst fain tell me, O Gotama Sakyamuni, whom people call the Tathagata and the Blessed Buddha, that incantations are of no avail and possess no saving power. But listen to me and know, that in performing this rite I honor, reverence, and keep sacred the words of my father." 2

Then the Tathagata said: 3

Thou dost well, O Sigala, to honor, reverence, and keep sacred the words of thy father; and it is thy duty to protect thy home, thy wife, thy children, and thy children's children against the hurtful influences of evil spirits. I find no fault with the performance of thy father's rite. But I find that thou dost not understand the ceremony. Let the Tathagata, who now speaks to thee as a spiritual father and loves thee no less than did thy parents, explain to thee the meaning of the six directions. 4

"To guard thy home by mysterious ceremonies is not sufficient; thou must guard it by good deeds. Turn to thy parents in the East, to thy teachers in the South, to thy wife and children in the West, to thy friends in the North, and regulate the zenith of thy religious relations above thee, and the nadir of thy servants below thee. 5

"Such is the religion thy father wants thee to have, and the performance of the ceremony shall remind thee of thy duties." 6

And Sigala looked up to the Blessed One with reverence as to his father and said: "Truly, Gotama, thou art the Buddha, the Blessed One, the holy teacher. I never knew what I was doing, but now I know. Thou hast revealed to me the truth that was hidden as one who bringeth a lamp into the darkness. I take my refuge in the Enlightened Teacher, in the truth that enlightens, and in the community of brethren who have been taught the truth." 7

LI.

SIMHA'S QUESTION CONCERNING ANNIHILATION.

At that time many distinguished citizens were sitting together a.s.sembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dharma, and of the Sangha. Simha, the general-in-chief, a disciple of the n.i.g.g.antha sect, was sitting among them. And Simha thought: "Truly, the Blessed One must be the Buddha, the Holy One. I will go and visit him." 1

Then Simha, the general, went to the place where the n.i.g.g.antha chief, Nataputta, was; and having approached him, he said: "I wish, Lord, to visit the samana Gotama." 2

Nataputta said: "Why should you, Simha, who believe in the result of actions according to their moral merit, go to visit the samana Gotama, who denies the result of actions? The samana Gotama, O Simha, denies the result of actions; he teaches the doctrine of non-action; and in this doctrine he trains his disciples." 3

Then the desire to go and visit the Blessed One, which had arisen in Simha, the general, abated. 4

Hearing again the praise of the Buddha, of the Dharma, and of the Sangha, Simha asked the n.i.g.g.antha chief a second time; and again Nataputta persuaded him not to go. 5

When a third time the general heard some men of distinction extol the merits of the Buddha, the Dharma, and the Sangha, the general thought: "Truly the samana Gotama must be the Holy Buddha. What are the n.i.g.g.anthas to me, whether they give their consent or not?

I shall go without asking their permission to visit him, the Blessed One, the Holy Buddha." 6

And Simha, the general, said to the Blessed One: "I have heard, Lord, that the samana Gotama denies the result of actions; he teaches the doctrine of non-action, saying that the actions of sentient beings do not receive their reward, for he teaches annihilation and the contemptibleness of all things; and in this doctrine he trains his disciples. Teachest thou the doing away of the soul and the burning away of man's being? Pray tell me, Lord, do those who speak thus say the truth, or do they bear false witness against the Blessed One, pa.s.sing off a spurious Dharma as thy Dharma?" 7

The Blessed One said: 8

"There is a way, Simha, in which one who says so, is speaking truly of me; on the other hand, Simha, there is a way in which one who says the opposite is speaking truly of me, too. Listen, and I will tell thee: 9

"I teach, Simha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not-bringing about of all those conditions of heart which are evil and not good. However, I teach, Simha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of all those conditions of heart which are good and not evil. 10

"I teach, Simha, that all the conditions of heart which are evil and not good, unrighteous actions by deed, by word, and by thought, must be burnt away. He who has freed himself, Simha, from all those conditions of heart which are evil and not good, he who has destroyed them as a palm-tree which is rooted out, so that they cannot grow up again, such a man has accomplished the eradication of self. 11

"I proclaim, Simha, the annihilation of egotism, of l.u.s.t, of ill-will, of delusion. However, I do not proclaim the annihilation of forbearance, of love, of charity, and of truth. 12

"I deem, Simha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; but I deem virtue and righteousness praiseworthy." 13

And Simha said: "One doubt still lurks in my mind concerning the doctrine of the Blessed One. Will the Blessed One consent to clear the cloud away so that I may understand the Dharma as the Blessed One teaches it?" 14

The Tathagata having given his consent, Simha continued: "I am a soldier, O Blessed One, and am appointed by the king to enforce his laws and to wage his wars. Does the Tathagata who teaches kindness without end and compa.s.sion with all sufferers, permit the punishment of the criminal? and further, does the Tathagata declare that it is wrong to go to war for the protection of our homes, our wives, our children, and our property? Does the Tathagata teach the doctrine of a complete self-surrender, so that I should suffer the evil-doer to do what he pleases and yield submissively to him who threatens to take by violence what is my own? Does the Tathagata maintain that all strife, including such warfare as is waged for a righteous cause, should be forbidden?" 15