Part 11

And this vow of the disciples resounded through the universe, and like an echo it came back from all the Bodhisattas who are to be and will come to preach the good law of Truth to future generations. 25

And the Blessed One said: "The Tathāgata is like unto a powerful king who rules his kingdom with righteousness, but being attacked by envious enemies goes out to wage war against his foes. When the king sees his soldiers fight he is delighted with their gallantry and will bestow upon them donations of all kinds. Ye are the soldiers of the Tathāgata, while Māra, the Evil One, is the enemy who must be conquered. And the Tathāgata will give to his soldiers the city of Nirvāna, the great capital of the good law. And when the enemy is overcome, the Dharma-rāja, the great king of truth, will bestow upon all his disciples the most precious crown which jewel brings perfect enlightenment, supreme wisdom, and undisturbed peace." 26

THE TEACHER.

XLVIII.

THE DHAMMAPADA.

This is the Dhammapada, the path of religion pursued by those who are followers of the Buddha: 1

Creatures from mind their character derive; mind-marshalled are they, mind-made. Mind is the source either of bliss or of corruption. 2

By oneself evil is done; by oneself one suffers; by oneself evil is left undone; by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 3 You yourself must make an effort. The Tathāgatas are only preachers. The thoughtful who enter the way are freed from the bondage of Māra. 4

He who does not rouse himself when it is time to rise; who, though young and strong, is full of sloth; whose will and thoughts are weak; that lazy and idle man will never find the way to enlightenment. 5

If a man hold himself dear, let him watch himself carefully; the truth guards him who guards himself. 6

If a man makes himself as he teaches others to be, then, being himself subdued, he may subdue others; one's own self is indeed difficult to subdue. 7

If some men conquer in battle a thousand times a thousand men, and if another conquer himself, he is the greatest of conquerors. 8

It is the habit of fools, be they laymen or members of the clergy, to think, "this is done by me. May others be subject to me. In this or that transaction a prominent part should be played by me." Fools do not care for the duty to be performed or the aim to be reached, but think of their self alone. Everything is but a pedestal of their vanity. 9

Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult. 10

If anything is to be done, let a man do it, let him attack it vigorously! 11

Before long, alas! this body will lie on the earth, despised, without understanding, like a useless log; yet our thoughts will endure. They will be thought again, and will produce action. Good thoughts will produce good actions, and bad thoughts will produce bad actions. 12

Earnestness is the path of immortality, thoughtlessness the path of death. Those who are in earnest do not die; those who are thoughtless are as if dead already. 13

Those who imagine they find truth in untruth, and see untruth in truth, will never arrive at truth, but follow vain desires. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires. 14

As rain breaks through an ill-thatched house, passion will break through an unreflecting mind. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind. 15

Well-makers lead the water wherever they like; fletchets bend the arrow; carpenters bend a log of wood; wise people fashion themselves; wise people falter not amidst blame and praise. Having listened to the law, they become serene, like a deep, smooth, and still lake. 16

If a man speaks or acts with an evil thought, pain follows him as the wheel follows the foot of the ox that draws the carriage. 17

An evil deed is better left undone, for a man will repent of it afterwards; a good deed is better done, for having done it one will not repent. 18

If a man commits a wrong let him not do it again; let him not delight in wrongdoing; pain is the outcome of evil. If a man does what is good, let him do it again; let him delight in it; happiness is the outcome of good. 19

Let no man think lightly of evil, saying in his heart, "It will not come nigh unto me." As by the falling of water-drops a water-pot is filled, so the fool becomes full of evil, though he gather it little by little. 20

Let no man think lightly of good, saying in his heart, "It will not come nigh unto me." As by the falling of water-drops a water-pot is filled, so the wise man becomes full of good, though he gather it little by little. 21

He who lives for pleasure only, his senses uncontrolled, immoderate in his food, idle, and weak, him Māra, the tempter, will certainly overthrow, as the wind throws down a weak tree. He who lives without looking for pleasures, his senses well-controlled, moderate in his food, faithful and strong, him Māra will certainly not overthrow, any more than the wind throws down a rocky mountain. 22

The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is a fool indeed. 23

To the evil-doer wrong appears sweet as honey; he looks upon it as pleasant so long as it bears no fruit; but when its fruit ripens, then he looks upon it as wrong. And so the good man looks upon the goodness of the Dharma as a burden and an evil so long as it bears no fruit; but when its fruit ripens, then he sees its goodness. 24

A hater may do great harm to a hater, or an enemy to an enemy; but a wrongly-directed mind will do greater mischief unto itself. A mother, a father, or any other relative will do much good; but a well-directed mind will do greater service unto itself. 25

He whose wickedness is very great brings himself down to that state where his enemy wishes him to be. He himself is his greatest enemy. Thus a creeper destroys the life of a tree on which it finds support. 26

Do not direct thy thought to what gives pleasure, that thou mayest not cry out when burning, "This is pain." The wicked man burns by his own deeds, as if burnt by fire. 27

Pleasures destroy the foolish; the foolish man by his thirst for pleasures destroys himself as if he were his own enemy. The fields are damaged by hurricanes and weeds; mankind is damaged by passion, by hatred, by vanity, and by lust. 28

Let no man ever take into consideration whether a thing is pleasant or unpleasant. The love of pleasure begets grief and the dread of pain causes fear; he who is free from the love of pleasure and the dread of pain knows neither grief nor fear. 29

He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim of life and grasping at pleasure, will in time envy him who has exerted himself in meditation. 30

The fault of others is easily noticed, but that of oneself is difficult to perceive. A man winnows his neighbor's faults like chaff, but his own fault he hides, as a cheat hides the false die from the gambler. 31

If a man looks after the faults of others, and is always inclined to take offence, his own passions will grow, and he is far from the destruction of passions. 32

Not about the perversities of others, not about their sins of commission or omission, but about his own misdeeds and negligences alone should a sage be worried. 33

Good people shine from afar, like the snowy mountains; had people are concealed, like arrows shot by night. 34

If a man by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of selfishness, will never be free from hatred. 35

Let a man overcome anger by love, let him overcome evil by good; let him overcome the greedy by liberality, the liar by truth! 36

For hatred does not cease by hatred at any time; hatred ceases by not-hatred, this is an old rule. 37

Speak the truth, do not yield to anger; give, if thou art asked; by these three steps thou wilt become divine. 38

Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver, one by one, little by little, and from time to time. 39

Lead others, not by violence, but by righteousness and equity. 40

He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear. 41

As the bee collects nectar and departs without injuring the flower, or its color or scent, so let a sage dwell in the community. 42

If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with fools. 43

Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true religion. 44

Better than living a hundred years, not seeing the highest truth, is one day in the life of a man who sees the highest truth. 45

Some form their Dharma arbitrarily and fabricate it artificially; they advance complex speculations and imagine that good results are attainable only by the acceptance of their theories; yet the truth is but one; there are not different truths in the world. Having reflected on the various theories, we have gone into the yoke with him who has shaken off all sin. But shall we be able to proceed together with him? 46

The best of ways is the eightfold path. This is the path. There is no other that leads to the purifying of intelligence. Go on this path! Everything else is the deceit of Māra, the tempter. If you go on this path, you will make an end of pain! Says the Tathāgata, The path was preached by me, when I had understood the removal of the thorn in the flesh. 47

Not only by discipline and vows, not only by much learning, do I earn the happiness of release which no worldling can know. Bhikkhu, be not confident as long as thou hast not attained the extinction of thirst. The extinction of evil desire is the highest religion. 48

The gift of religion exceeds all gifts; the sweetness of religion exceeds all sweetness; the delight in religion exceeds all delights; the extinction of thirst overcomes all pain. 49

Few are there among men who cross the river and reach the goal. The great multitudes are running up and down the shore; but there is no suffering for him who has finished his journey. 50

As the lily will grow full of sweet perfume and delight upon a heap of rubbish, thus the disciple of the truly enlightened Buddha shines forth by his wisdom among those who are like rubbish, among the people that walk in darkness. 51

Let us live happily then, not hating those who hate us! Among men who hate us let us dwell free from hatred! 52

Let us live happily then, free from all ailments among the ailing! Among men who are ailing let us dwell free from ailments! 53

Let us live happily, then, free from greed among the greedy! Among men who are greedy let us dwell free from greed! 54

The sun is bright by day, the moon shines by night, the warrior is bright in his armor, thinkers are bright in their meditation; but among all the brightest with splendor day and night is the Buddha, the Awakened, the Holy, Blessed. 55

XLIX.

THE TWO BRAHMANS.

At one time when the Blessed One was journeying through Kosala he came to the Brahman village which is called Manasākata. There he stayed in a mango grove. 1

And two young Brahmans came to him who were of different schools. One was named Vāsettha and the other Bhāradvāja. And Vāsettha said to the Blessed One: 2

"We have a dispute as to the true path. I say the straight path which leads unto a union with Brahmā is that which has been announced by the Brahman Pokkharasāti, while my friend says the straight path which leads unto a union with Brahmā is that which has been announced by the Brahman Tārukkha. 3

"Now, regarding thy high reputation, O samana, and knowing that thou art called the Enlightened One, the teacher of men and gods, the Blessed Buddha, we have come to ask thee, are all these paths paths of salvation? There are many roads all around our village, and all lead to Manasākata. Is it just so with the paths of the sages? Are all paths paths to salvation, and do they all lead to a union with Brahmā? 4

And the Blessed One proposed these questions to the two Brahmans: "Do you think that all paths are right?" 5

Both answered and said: "Yes, Gotama, we think so." 6

"But tell me," continued the Buddha, "has any one of the Brahmans, versed in the Vedas, seen Brahmā face to face?" 7

"No, sir!" was the reply. 8

"But, then," said the Blessed One, "has any teacher of the Brahmans, versed in the Vedas, seen Brahmā face to face?" 9

The two Brahmans said: "No, sir." 10

"But, then," said the Blessed One, "has any one of the authors of the Vedas seen Brahmā face to face?" 11

Again the two Brahmans answered in the negative and exclaimed: "How can any one see Brahmā or understand him, for the mortal cannot understand the immortal." And the Blessed One proposed an illustration, saying: 12

"It is as if a man should make a staircase in the place where four roads cross, to mount up into a mansion. And people should ask him, 'Where, good friend, is this mansion, to mount up into which you are making this staircase? Knowest thou whether it is in the east, or in the south, or in the west, or in the north? Whether it is high, or low, or of medium size?' And when so asked he should answer, 'I know it not.' And people should say to him, 'But, then, good friend, thou art making a staircase to mount up into something--taking it for a mansion--which all the while thou knowest not, neither hast thou seen it.' And when so asked he should answer, 'That is exactly what I do; yea I know that I cannot know it.' What would you think of him? Would you not say that the talk of that man was foolish talk?" 13

"In sooth, Gotama," said the two Brahmans, "it would be foolish talk!" 14

The Blessed One continued: "Then the Brahmans should say, 'We show you the way unto a union of what we know not and what we have not seen.' This being the substance of Brahman lore, does it not follow that their task is vain?" 15

"It does follow," replied Bhāradvāja. 16

Said the Blessed One: "Thus it is impossible that Brahmans versed in the three Vedas should be able to show the way to a state of union with that which they neither know nor have seen. Just as when a string of blind men are clinging one to the other. Neither can the foremost see, nor can those in the middle see, nor can the hindmost see. Even so, methinks, the talk of the Brahmans versed in the three Vedas is but blind talk; it is ridiculous, consists of mere words, and is a vain and empty thing." 17

"Now suppose," added the Blessed One, "that a man should come hither to the bank of the river, and, having some business on the other side, should want to cross. Do you suppose that if he were to invoke the other bank of the river to come over to him on this side, the bank would come on account of his praying?" 18

"Certainly not, Gotama." 19

"Yet this is the way of the Brahmans. They omit the practice of those qualities which really make a man a Brahman, and say, 'Indra, we call upon thee; Soma, we call upon thee; Varuna, we call upon thee; Brahmā, we call upon thee.' Verily, it is not possible that these Brahmahns, on account of their invocations, prayers, and praises, should after death be united with Brahmā." 20

"Now tell me," continued the Buddha, "what do the Brahmans say of Brahmā? Is his mind full of lust?" 21

And when the Brahmans denied this, the Buddha asked:

"Is Brahmā'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 Vāsettha. 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, lust, malice, sloth, pride, and doubt. How can they be united to that which is most unlike their nature? Therefore the threefold wisdom of the Brahmans is a waterless desert, a pathless jungle, and a hopeless desolation." 26

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

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

"Certainly not, Gotama." 29

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

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

And the Buddha said: 32

"The Tathāgata 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 Tathāgata 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 Tathāgata 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 Tathāgata: there is not one living creature that the Tathāgata passes by or leaves aside, but regards them all with mind set free, and deep-felt love. 35

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

"He who walks in the eightfold noble path with unswerving determination is sure to reach Nirvāna. The Tathāgata anxiously watches over his children and with loving care helps them to see the light. 37

"When a hen has eight or ten or twelve eggs, over which she has properly brooded, the wish arises in her heart, 'O would that my little chickens would break open the egg-shell with their claws, or with their beaks, and come forth into the light in safety!' yet all the while those little chickens are sure to break the egg-shell and will come forth into the light in safety. Even so, a brother who with firm determination walks in the noble path is sure to come forth into the light, sure to reach up to the higher wisdom, sure to attain to the highest bliss of enlightenment." 38

L.

GUARD THE SIX QUARTERS.

While the Blessed One was staying at the bamboo grove near Rājagaha, he once met on his way Sigāla, 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 superstition to avert evil, asked Sigāla: "Why performest thou these strange ceremonies?" 1

And Sigāla 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 Tathāgata 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 Tathāgata said: 3

Thou dost well, O Sigāla, 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 Tathāgata, 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