Part 12

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

LI.

SIMHA'S QUESTION CONCERNING ANNIHILATION.

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

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

Nātaputta 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 Niggantha chief a second time; and again Nātaputta persuaded him not to go. 5

When a third time the general heard some men of distinction extol the merits of the Buddha, the Dharma, and the Sangha, the general thought: "Truly the samana Gotama must be the Holy Buddha. What are the Nigganthas to me, whether they give their consent or not? I shall go without asking their permission to visit him, the Blessed One, the Holy Buddha." 6

And Simha, the general, said to the Blessed One: "I have heard, Lord, that the samana Gotama denies the result of actions; he teaches the doctrine of non-action, saying that the 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, passing off a spurious Dharma as thy Dharma?" 7

The Blessed One said: 8

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

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

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

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

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

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

The Tathāgata 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 Tathāgata who teaches kindness without end and compassion with all sufferers, permit the punishment of the criminal? and further, does the Tathāgata declare that it is wrong to go to war for the protection of our homes, our wives, our children, and our property? Does the Tathāgata 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 Tathāgata maintain that all strife, including such warfare as is waged for a righteous cause, should be forbidden?" 15

The Buddha replied: "He who deserves punishment must be punished, and he who is worthy of favor must be favored. Yet at the same time he teaches to do no injury to any living being but to be full of love and kindness. These injunctions are not contradictory, for whosoever must be punished for the crimes which he has committed, suffers his injury not through the ill-will of the judge but on account of his evil-doing. His own acts have brought upon him the injury that the executer of the law inflicts. When a magistrate punishes, let him not harbor hatred in his breast, yet a murderer, when put do death, should consider that this is the fruit of his own act. As soon as he will understand that the punishment will purify his soul, he will no longer lament his fate but rejoice at it." 16

And the Blessed One continued: "The Tathāgata teaches that all warfare in which man tries to slay his brother is lamentable, but he does not teach that those who go to war in a righteous cause after having exhausted all means to preserve the peace are blameworthy. He must be blamed who is the cause of war. 17

"The Tathāgata teaches a complete surrender of self, but he does not teach a surrender of anything to those powers that are evil, be they men or gods or the elements of nature. Struggle must be, for all life is a struggle of some kind. But he that struggles should look to it lest he struggle in the interest of self against truth and righteousness. 18

"He who struggles in the interest of self, so that he himself may be great or powerful or rich or famous, will have no reward, but he who struggles for righteousness and truth, will have great reward, for even his defeat will be a victory. 19

"Self is not a fit vessel to receive any great success; self is small and brittle and its contents will soon be spilt for the benefit, and perhaps also for the curse, of others. 20

"Truth, however, is large enough to receive the yearnings and aspirations of all selves and when the selves break like soap-bubbles, their contents will be preserved and in the truth they will lead a life everlasting. 21

"He who goeth to battle, O Simha, even though it be in a righteous cause, must be prepared to be slain by his enemies, for that is the destiny of warriors; and should his fate overtake him he has no reason for complaint. 22

"But he who is victorious should remember the instability of earthly things. His success may be great, but be it ever so great the wheel of fortune may turn again and bring him down into the dust. 23

"However, if he moderates himself and, extinguishing all hatred in his heart lifts his down-trodden adversary up and says to him, 'Come now and make peace and let us be brothers,' he will gain a victory that is not a transient success, for its fruits will remain forever. 24

"Great is a successful general, O Simha, but he who has conquered self is the greater victor. 25

"The doctrine of the conquest of self, O Simha, is not taught to destroy the souls of men, but to preserve them. He who has conquered self is more fit to live, to be successful, and to gain victories than he who is the slave of self. 26

"He whose mind is free from the illusion of self, will stand and not fall in the battle of life. 27

"He whose intentions are righteousness and justice, will meet with no failure, but be successful in his enterprises and his success will endure. 28

"He who harbors in his heart love of truth will live and not die, for he has drunk the water of immortality. 29

"Struggle then, O general, courageously; and fight thy battles vigorously, but be a soldier of truth and the Tathāgata will bless thee." 30

When the Blessed One had spoken thus, Simha, the general, said: "Glorious Lord, glorious Lord! Thou hast revealed the truth. Great is the doctrine of the Blessed One. Thou, indeed, art the Buddha, the Tathāgata, the Holy One. Thou art the teacher of mankind. Thou showest us the road of salvation, for this indeed is true deliverance. He who follows thee will not miss the light to enlighten his path. He will find blessedness and peace. I take my refuge, Lord, in the Blessed One, and in his doctrine, and in his brotherhood. May the Blessed One receive me from this day forth while my life lasts as a disciple who has taken refuge in him." 31

And the Blessed One said: "Consider first, Simha, what thou doest. It is becoming that persons of rank like thyself should do nothing without due consideration." 32

Simha's faith in the Blessed One increased. He replied: "Had other teachers, Lord, succeeded in making me their disciple, they would carry around their banners through the whole city of Vesālī, shouting: 'Simha, the general has become our disciple! For the second time, Lord, I take my refuge in the Blessed One, and in the Dharma, and in the Sangha, may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him." 33

Said the Blessed One: "For a long time, Simha, offerings have been given to the Nigganthas in thy house. Thou shouldst therefore deem it right also in the future to give them food when they come to thee on their alms-pilgrimage." 34

And Simha's heart was filled with joy. He said: "I have been told, Lord: 'The samana Gotama says: To me alone and to nobody else should gifts be given. My pupils alone and the pupils of no one else should receive offerings.' But the Blessed One exhorts me to give also to the Nigganthas. Well, Lord, we shall see what is seasonable. For the third time, Lord, I take my refuge in the Blessed One, and in his Dharma, and in his fraternity." 35

LII.

ALL EXISTENCE IS SPIRITUAL.

And there was an officer among the retinue of Simha who had heard of the discourses of the Blessed One, and there was some doubt left in his heart. 1

This man came to the Blessed One and said: "It is said, O Lord, that the samana Gotama denies the existence of the soul. Do they who say so speak the truth, or do they bear false witness against the Blessed One?" 2

And the Blessed One said: "There is a way in which those who say so are speaking truly of me; on the other hand, there is a way in which those who say so do not speak truly of me. 3

"The Tathāgata teaches that there is no self. He who says that the soul is his self and that the self is the thinker of our thoughts and the actor of our deeds, teaches a wrong doctrine which leads to confusion and darkness. 4

"On the other hand, the Tathāgata teaches that there is mind. He who understands by soul mind, and says that mind exists, teaches the truth which leads to clearness and enlightenment." 5

The officer said: "Does, then, the Tathāgata maintain that two things exist? that which we perceive with our senses and that which is mental?" 6

Said the Blessed One: "Verily, I say unto thee, thy mind is spiritual, but neither is the sense-perceived void of spirituality. The bodhi is eternal and it dominates all existence as the good law guiding all beings in their search for truth. It changes brute nature into mind, and there is no being that cannot be transformed into a vessel of truth." 7

LIII.

IDENTITY AND NON-IDENTITY.

Kūtadanta, the head of the Brahmans in the village of Dānamatī having approached the Blessed One respectfully, greeted him and said: "I am told, O samana, that thou art the Buddha, the Holy One, the Allknowing, the Lord of the world. But if thou wert the Buddha, wouldst thou not come like a king in all thy glory and power?" 1

Said the Blessed One: "Thine eyes are holden. If the eye of thy mind were undimmed thou couldst see the glory and the power of truth." 2

Said Kūtadanta: "Show me the truth and I shall see it. But thy doctrine is without consistency. If it were consistent, it would stand; but as it is not, it will pass away." 3

The Blessed One replied: "The truth will never pass away." 4

Kūtadanta said: "I am told that thou teachest the law, yet thou tearest down religion. Thy disciples despise rites and abandon immolation, but reverence for the gods can be shown only by sacrifices. The very nature of religion consists in worship and sacrifice." 5

Said the Buddha: "Greater than the immolation of bullocks is the sacrifice of self. He who offers to the gods his evil desires will see the uselessness of slaughtering animals at the altar. Blood has no cleansing power, but the eradication of lust will make the heart pure. Better than worshiping gods is obedience to the laws of righteousness." 6

Kūtadanta, being of a religious disposition and anxious about his fate after death, had sacrificed countless victims. Now he saw the folly of atonement by blood. Not yet satisfied, however, with the teachings of the Tathāgata, Kūtadanta continued: "Thou believest, O Master, that beings are reborn; that they migrate in the evolution of life; and that subject to the law of karma we must reap what we sow. Yet thou teachest the non-existence of the soul! Thy disciples praise utter self-extinction as the highest bliss of Nirvāna. If I am merely a combination of the sankhāras, my existence will cease when I die. If I am merely a compound of sensations and ideas and desires, wither can I go at the dissolution of the body?" 7

Said the Blessed One: "O Brahman, thou art religious and earnest. Thou art seriously concerned about thy soul. Yet is thy work in vain because thou art lacking in the one thing that is needful. 8

"There is rebirth of character, but no transmigration of a self. Thy thought-forms reappear, but there is no ego-entity transferred. The stanza uttered by a teacher is reborn in the scholar who repeats the words. 9

"Only through ignorance and delusion do men indulge in the dream that their souls are separate and self-existent entities. 10

"Thy heart, O Brahman, is cleaving still to self; thou art anxious about heaven but thou seekest the pleasures of self in heaven, and thus thou canst not see the bliss of truth and the immortality of truth. 11

"Verily I say unto thee: The Blessed One has not come to teach death, but to teach life, and thou discernest not the nature of living and dying. 12

"This body will be dissolved and no amount of sacrifice will save it. Therefore, seek thou the life that is of the mind. Where self is, truth cannot be; yet when truth comes, self will disappear. Therefore, let thy mind rest in the truth; propagate the truth, put thy whole will in it, and let it spread. In the truth thou shalt live forever. 13

"Self is death and truth is life. The cleaving to self is a perpetual dying, while moving in the truth is partaking of Nirvāna which is life everlasting." 14

Kūtadanta said: "Where, O venerable Master, is Nirvāna?" 15

"Nirvāna is wherever the precepts are obeyed," replied the Blessed One. 16

"Do I understand thee aright," rejoined the Brahman, "that Nirvāna is not a place, and being nowhere it is without reality?" 17

"Thou dost not understand me aright," said the Blessed One, "Now listen and answer these questions: Where does the wind dwell?" 18

"Nowhere," was the reply. 19

Buddha retorted: "Then, sir, there is no such thing as wind." 20

Kūtadanta made no reply; and the Blessed One asked again: "Answer me, O Brahman, where does wisdom dwell? Is wisdom a locality?" 21

"Wisdom has no allotted dwelling-place," replied Kūtadanta. 22

Said the Blessed One: "Meanest thou that there is no wisdom, no enlightenment, no righteousness, and no salvation, because Nirvāna is not a locality? As a great and mighty wind which passeth over the world in the heat of the day, so the Tathāgata comes to blow over the minds of mankind with the breath of his love, so cool, so sweet, so calm, so delicate; and those tormented by fever assuage their suffering and rejoice at the refreshing breeze." 23

Said Kūtadanta: "I feel, O Lord, that thou proclaimest a great doctrine, but I cannot grasp it. Forbear with me that I ask again: Tell me, O Lord, if there be no ātman, how can there be immortality? The activity of the mind passeth, and our thoughts are gone when we have done thinking." 24

Buddha replied: "Our thinking is gone, but our thoughts continue. Reasoning ceases, but knowledge remains." 25

Said Kūtadanta: "How is that? Is not reasoning and knowledge the same?" 26

The Blessed One explained the distinction by an illustration: "It is as when a man wants, during the night, to send a letter, and, after having Ids clerk called, has a lamp lit, and gets the letter written. Then, when that has been done, he extinguishes the lamp. But though the writing has been finished and the light has been put out the letter is still there. Thus does reasoning cease and knowledge remain; and in the same way mental activity ceases, but experience, wisdom, and all the fruits of our acts endure." 27

Kūtadanta continued: "Tell me, O Lord, pray tell me, where, if the sankhāras are dissolved, is the identity of my self. If my thoughts are propagated, and if my soul migrates, my thoughts cease to be my thoughts and my soul ceases to be my soul. Give me an illustration, but pray, O Lord, tell me, where is the identity of my self?" 28

Said the Blessed One: "Suppose a man were to light a lamp; would it burn the night through?" 29

"Yes, it might do so," was the reply. 30

"Now, is it the same flame that burns in the first watch of the night as in the second?" 31

Kūtadanta hesitated. He thought "Yes, it is the same flame," but fearing the complications of a hidden meaning, and trying to be exact, he said: "No, it is not." 32

"Then," continued the Blessed One, "there are flames, one in the first watch and the other in the second watch." 33

"No, sir," said Kūtadanta. "In one sense it is not the same flame, but in another sense it is the same flame. It burns the same kind of oil, it emits the same land of light, and it serves the same purpose." 34

"Very well," said the Buddha, "and would you call those flames the same that have burned yesterday and are burning now in the same lamp, filled with the same kind of oil, illuminating the same room?" 35

"They may have been extinguished during the day," suggested Kūtadanta. 36

Said the Blessed One: "Suppose the flame of the first watch had been extinguished during the second watch, would you call it the same if it burns again in the third watch?" 37

Replied Kūtadanta: "In one sense it is a different flame, in another it is not." 38

The Tathāgata asked again: "Has the time that elapsed during the extinction of the flame anything to do with its identity or non-identity?" 39

"No, sir," said the Brahman, "it has not. There is a difference and an identity, whether many years elapsed or only one second, and also whether the lamp has been extinguished in the meantime or not." 40

"Well, then, we agree that the flame of to-day is in a certain sense the same as the flame of yesterday, and in another sense it is different at every moment. Moreover, the flames of the same kind, illuminating with equal power the same land of rooms, are in a certain sense the same." 41

"Yes, sir," replied Kūtadanta. 42

The Blessed One continued: "Now, suppose there is a man who feels like thyself, thinks like thyself, and acts like thyself, is he not the same man as thou?" 43

"No, sir," interrupted Kūtadanta. 44

Said the Buddha: "Dost thou deny that the same logic holds good for thyself that holds good for the things of the world?" 45