Part 13

Kūtadanta bethought himself and rejoined slowly: "No, I do not. The same logic holds good universally; but there is a peculiarity about my self which renders it altogether different from everything else and also from other selves. There may be another man who feels exactly like me, thinks like me, and acts like me; suppose even he had the same name and the same kind of possessions, he would not be myself." 46

"True, Kūtadanta," answered Buddha, "he would not be thyself. Now, tell me, is the person who goes to school one, and that same person when he has finished his schooling another? Is it one who commits a crime, another who is punished by having his hands and feet cut off?" 47

"They are the same," was the reply. 48

"Then sameness is constituted by continuity only?" asked the Tathāgata. 49

"Not only by continuity," said Kūtadanta, "but also and mainly by identity of character." 50

"Very well," concluded the Buddha, "then thou agreest that persons can be the same, in the same sense as two flames of the same kind are called the same; and thou must recognize that in this sense another man of the same character and product of the same karma is the same as thou." 51

"Well, I do," said the Brahman. 52

The Buddha continued: "And in this same sense alone art thou the same to-day as yesterday. Thy nature is not constituted by the matter of which thy body consists, but by thy sankhāras, the forms of the body, of sensations, of thoughts. Thy person is the combination of the sankhāras. Wherever they are, thou art. Whithersoever they go, thou goest. Thus thou wilt recognize in a certain sense an identity of thy self, and in another sense a difference. But he who does not recognize the identity should deny all identity, and should say that the questioner is no longer the same person as he who a minute after receives the answer. Now consider the continuation of thy personality, which is preserved in thy karma. Dost thou call it death and annihilation, or fife and continued life?" 53

"I call it life and continued life," rejoined Kūtadanta, "for it is the continuation of my existence, but I do not care for that kind of continuation. All I care for is the continuation of self in the other sense, which makes of every man, whether identical with me or not, an altogether different person." 54

"Very well," said Buddha. "This is what thou desirest and this is the cleaving to self. This is thy error. All compound things are transitory: they grow and they decay. All compound things are subject to pain: they will be separated from what they love and be joined to what they abhor. All compound things lack a self, an ātman, an ego." 55

"How is that?" asked Kūtadanta. 56

"Where is thy self?" asked the Buddha. And when Kūtadanta made no reply, he continued: "Thy self to which thou cleavest is a constant change. Years ago thou wast a small babe; then, thou wast a boy; then a youth, and now, thou art a man. Is there any identity of the babe and the man? There is an identity in a certain sense only. Indeed there is more identity between the flames of the first and the third watch, even though the lamp might have been extinguished during the second watch. Now which is thy true self, that of yesterday, that of to-day, or that of to-morrow, for the preservation of which thou clamorest?" 57

Kūtadanta was bewildered. "Lord of the world," he said, "I see my error, but I am still confused." 58

The Tathāgata continued: "It is by a process of evolution that sankhāras come to be. There is no sankhāra which has sprung into being without a gradual becoming. Thy sankhāras are the product of thy deeds in former existences. The combination of thy sankhāras is thy self. Wheresoever they are impressed thither thy self migrates. In thy sankhāras thou wilt continue to live and thou wilt reap in future existences the harvest sown now and in the past." 59

"Verily, O Lord," rejoined Kūtadanta, "this is not a fair retribution. I cannot recognize the justice that others after me will reap what I am sowing now." 60

The Blessed One waited a moment and then replied: "Is all teaching in vain? Dost thou not understand that those others are thou thyself? Thou thyself wilt reap what thou sowest, not others. 61

"Think of a man who is ill-bred and destitute, suffering from the wretchedness of his condition. As a boy he was slothful and indolent, and when he grew up he had not learned a craft to earn a living. Wouldst thou say his misery is not the product of his own action, because the adult is no longer the same person as was the boy? 62

"Verily, I say unto thee: Not in the heavens, not in the midst of the sea, not if thou hidest thyself away in the clefts of the mountains, wilt thou find a place where thou canst escape the fruit of thine evil actions. 63

"At the same time thou art sure to receive the blessings of thy good actions. 64

"The man who has long been traveling and who returns home in safety, the welcome of kinsfolk, friends, and acquaintances awaits. So, the fruits of his good works bid him welcome who has walked in the path of righteousness, when he passes over from the present life into the hereafter." 65

Kūtadanta said: "I have faith in the glory and excellency of thy doctrines. My eye cannot as yet endure the light; but I now understand that there is no self, and the truth dawns upon me. Sacrifices cannot save, and invocations are idle talk. But how shall I find the path to life everlasting? I know all the Vedas by heart and have not found the truth." 66

Said the Buddha: "Learning is a good thing; but it availeth not. True wisdom can be acquired by practice only. Practise the truth that thy brother is the same as thou. Walk in the noble path of righteousness and thou wilt understand that while there is death in self, there is immortality in truth." 67

Said Kūtadanta: "Let me take my refuge in the Blessed One, in the Dharma, and in the brotherhood. Accept me as thy disciple and let me partake of the bliss of immortality." 68

LIV.

THE BUDDHA OMNIPRESENT.

And the Blessed One thus addressed the brethren: 1

"Those only who do not believe, call me Gotama, but you call me the Buddha, the Blessed One, the Teacher. And this is right, for I have in this life entered Nirvāna, while the life of Gotama has been extinguished. 2

"Self has disappeared and the truth has taken its abode in me. This body of mine is Gotama's body and it will be dissolved in due time, and after its dissolution no one, neither God nor man, will see Gotama again. But the truth remains. The Buddha will not die; the Buddha will continue to live in the holy body of the law. 3

"The extinction of the Blessed One will be by that passing away in which nothing remains that could tend to the formation of another self. Nor will it be possible to point out the Blessed One as being here or there. But it will be like a flame in a great body of blazing fire. That flame has ceased; it has vanished and it cannot be said that it is here or there. In the body of the Dharma, however, the Blessed One can be pointed out; for the Dharma has been preached by the Blessed One. 4

"Ye are my children, I am your father; through me have ye been released from your sufferings. 5

"I myself having reached the other shore, help others to cross the stream; I myself having attained salvation, am a saviour of others; being comforted, I comfort others and lead them to the place of refuge. 6

"I shall fill with joy all the beings whose limbs languish; I shall give happiness to those who are dying from distress; I shall extend to them succor and deliverance. 7

"I was born into the world as the king of truth for the salvation of the world. 8

"The subject on which I meditate is truth. The practice to which I devote myself is truth. The topic of my conversation is truth. My thoughts are always in the truth. For lo! my self has become the truth. 9

"Whosoever comprehendeth the truth will see the Blessed One, for the truth has been preached by the Blessed One." 10

LV.

ONE ESSENCE, ONE LAW, ONE AIM.

And the Tathāgata addressed the venerable Kassapa, to dispel the uncertainty and doubt of his mind, and he said: 1

"All things are made of one essence, yet things are different according to the forms which they assume under different impressions. As they form themselves so they act, and as they act so they are. 2

"It is, Kassapa, as if a potter made different vessels out of the same clay. Some of these pots are to contain sugar, others rice, others curds and milk; others still are vessels of impurity. There is no diversity in the clay used; the diversity of the pots is only due to the moulding hands of the potter who shapes them for the various uses that circumstances may require. 3

"And as all things originate from one essence, so they are developing according to one law and they are destined to one aim which is Nirvāna. 4

"Nirvāna comes to thee, Kassapa, when thou understandest thoroughly, and when thou livest according to thy understanding, that all things are of one essence and that there is but one law. Hence, there is but one Nirvāna as there is but one truth, not two or three. 5

"And the Tathāgata is the same unto all beings, differing in his attitude only in so far as all beings are different. 6

"The Tathāgata recreates the whole world like a cloud shedding its waters without distinction. He has the same sentiments for the high as for the low, for the wise as for the ignorant, for the noble-minded as for the immoral. 7

"The great cloud full of rain comes up in this wide universe covering all countries and oceans to pour down its rain everywhere, over all grasses, shrubs, herbs, trees of various species, families of plants of different names growing on the earth, on the hills, on the mountains, or in the valleys. 8

"Then, Kassapa, the grasses, shrubs, herbs, and wild trees suck the water emitted from that great cloud which is all of one essence and has been abundantly poured down; and they will, according to their nature, acquire a proportionate development, shooting up and producing blossoms and their fruits in season. 9

"Rooted in one and the same soil, all those families of plants and germs are quickened by water of the same essence. 10

"The Tathāgata, however, O Kassapa, knows the law whose essence is salvation, and whose end is the peace of Nirvāna. He is the same to all, and yet knowing the requirements of every single being, he does not reveal himself to all alike. He does not impart to them at once the fulness of omniscience, but pays attention to the disposition of various beings." 11

LVI.

THE LESSON GIVEN TO RĀHULA.

Before Rāhula, the son of Gotama Siddhattha and Yasodharā, attained to the enlightenment of true wisdom, his conduct was not always marked by a love of truth, and the Blessed One sent him to a distant vihāra to govern his mind and to guard his tongue. 1

After some time the Blessed One repaired to the place, and Rāhula was filled with joy. 2

And the Blessed One ordered the boy to bring him; basin of water and to wash his feet, and Rāhula obeyed. 3

When Rāhula had washed the Tathāgata's feet, the Blessed One asked: "Is the water now fit for drinking?" 4

"No, my Lord," replied the boy, "the water is denied." 5

Then the Blessed One said: "Now consider thine own case. Although thou art my son, and the grandchild of a king, although thou art a samana who has voluntarily given up everything, thou art unable to guard thy tongue from untruth, and thus defilest thou thy mind." 6

And when the water had been poured away, the Blessed One asked again: "Is this vessel now fit for holding water to drink?" 7

"No, my Lord," replied Rāhula, "the vessel, too, has become unclean." 8

And the Blessed One said: "Now consider thine own case. Although thou wearest the yellow robe, art thou fit for any high purpose when thou hast become unclean like this vessel?" 9

Then the Blessed One, lifting up the empty basin and whirling it round, asked: "Art thou not afraid lest it should fall and break?" 10

"No, my Lord," replied Rāhula, "the vessel is but cheap, and its loss will not amount to much." 11

"Now consider thine own case," said the Blessed One. "Thou art whirled about in endless eddies of transmigration, and as thy body is made of the same substance as other material things that will crumble to dust, there is no loss if it be broken. He who is given to speaking untruths is an object of contempt to the wise." 12

Rāhula was filled with shame, and the Blessed One addressed him once more: "Listen, and I will tell thee a parable: 13

"There was a king who had a very powerful elephant, able to cope with five hundred ordinary elephants. When going to war, the elephant was armed with sharp swords on his tusks, with scythes on his shoulders, spears on his feet, and an iron ball at his tail. The elephant-master rejoiced to see the noble creature so well equipped, and, knowing that a slight wound by an arrow in the trunk would be fatal, he had taught the elephant to keep his trunk well coiled up. But during the battle the elephant stretched forth his trunk to seize a sword. His master was frightened and consulted with the king, and they decided that the elephant was no longer fit to be used in battle. 14

"O Rāhula! if men would only guard their tongues all would be well! Be like the fighting elephant who guards his trunk against the arrow that strikes in the center. 15

"By love of truth the sincere escape iniquity. Like the elephant well subdued and quiet, who permits the king to mount on his trunk, thus the man that reveres righteousness will endure faithfully throughout his life." 16

Rāhula hearing these words was filled with deep sorrow; he never again gave any occasion for complaint, and forthwith he sanctified his life by earnest exertions. 17

LVII.

THE SERMON ON ABUSE.

And the Blessed One observed the ways of society and noticed how much misery came from malignity and foolish offences done only to gratify vanity and self-seeking pride. 1

And the Buddha said: "If a man foolishly does me wrong, I will return to him the protection of my ungrudging love; the more evil comes from him, the more good shall go from me; the fragrance of goodness always comes to me, and the harmful air of evil goes to him." 2

A foolish man learning that the Buddha observed the principle of great love which commends the return of good for evil, came and abused him. The Buddha was silent, pitying his folly. 3

When the man had finished his abuse, the Buddha asked him, saying: "Son, if a man declined to accept a present made to him, to whom would it belong?" And he answered: "In that case it would belong to the man who offered it." 4

"My son," said the Buddha, "thou hast railed at me, but I decline to accept thy abuse, and request thee to keep it thyself. Will it not be a source of misery to thee? As the echo belongs to the sound, and the shadow to the substance, so misery will overtake the evil-doer without fail." 5

The abuser made no reply, and Buddha continued: 6

"A wicked man who reproaches a virtuous one is like one who looks up and spits at heaven; the spittle soils not the heaven, but comes back and defiles his own person. 7

"The slanderer is like one who flings dust at another when the wind is contrary; the dust does but return on him who threw it. The virtuous man cannot be hurt and the misery that the other would inflict comes back on himself." 8

The abuser went away ashamed, but he came again and took refuge in the Buddha, the Dharma, and the Sangha. 9

LVIII.

THE BUDDHA REPLIES TO THE DEVA.

On a certain day when the Blessed One dwelt at Jetavana, the garden of Anāthapindika, a celestial deva came to him in the shape of a Brahman whose countenance was bright and whose garments were white like snow. The deva asked questions which the Blessed One answered, 1

The deva said: "What is the sharpest sword? What is is the deadliest poison? What is the fiercest fire? What is the darkest night?" 2

The Blessed One replied: "A word spoken in wrath is the sharpest sword; covetousness is the deadliest poison; passion is the fiercest fire; ignorance is the darkest night." 3

The deva said: "Who gains the greatest benefit? Who loses most? Which armor is invulnerable? What is the best weapon?" 4

The Blessed One replied: "He is the greatest gainer who gives to others, and he loses most who greedily receives without gratitude. Patience is an invulnerable armor; wisdom is the best weapon." 5

The deva said: "Who is the most dangerous thief? What is the most precious treasure? Who is most successful in taking away by violence not only on earth, but also in heaven? What is the securest treasure-trove?" 6

The Blessed One replied: "Evil thought is the most dangerous thief; virtue is the most precious treasure. The mind takes possession of everything not only on earth, but also in heaven, and immortality is its securest treasure-trove." 7

The deva said: "What is attractive? What is disgusting? What is the most horrible pain? What is the greatest enjoyment?" 8

The Blessed One replied: "Good is attractive; evil is disgusting. A bad conscience is the most tormenting pain; deliverance is the height of bliss." 9

The deva asked: "What causes ruin in the world? What breaks off friendships? What is the most violent fever? Who is the best physician?" 10

The Blessed One replied: "Ignorance causes the ruin of the world. Envy and selfishness break off friendships. Hatred is the most violent fever, and the Buddha is the best physician." 11

The deva then asked and said: "Now I have only one doubt to be solved; pray, clear it away: What is it fire can neither burn, nor moisture corrode, nor wind crush down, but is able to reform the whole world?" 12

The Blessed One replied: "Blessing! Neither fire, nor moisture, nor wind can destroy the blessing of a good deed, and blessings reform the whole world." 13

The deva, having heard the words of the Blessed One, was full of exceeding joy. Clasping his hands, he bowed down before him in reverence, and disappeared suddenly from the presence of the Buddha. 14

LIX.

WORDS OF INSTRUCTION.

The bhikkhus came to the Blessed One, and having saluted him with clasped hands they said: 1

"O Master, thou all-seeing one, we all wish to learn; our ears are ready to hear, thou art our teacher, thou art incomparable. Cut off our doubt, inform us of the blessed Dharma, O thou of great understanding; speak in the midst of us, O thou who art all-seeing, as is the thousand-eyed Lord of the gods. 2

"We will ask the muni of great understanding, who has crossed the stream, gone to the other shore, is blessed and of a firm mind: How does a bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?" 3

The Buddha said: 4

"Let the bhikkhu subdue his passion for human and celestial pleasures, then, having conquered existence, he will command the Dharma. Such a one will wander rightly in the world. 5

"He whose lusts have been destroyed, who is free from pride, who has overcome all the ways of passion, is subdued, perfectly happy, and of a firm mind. Such a one will wander rightly in the world. 6

"Faithful is he who is possessed of knowledge, seeing the way that leads to Nirvāna; he who is not a partisan; he who is pure and virtuous, and has removed the veil from his eyes. Such a one will wander rightly in the world." 7

Said the bhikkhus: "Certainly, O Bhagavat, it is so: whichever bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world." 8

The Blessed One said: 9

"Whatever is to be done by him who aspires to attain the tranquillity of Nirvāna let him be able and upright, conscientious and gentle, and not proud. 10

"Let a man's pleasure be the Dharma, let him delight in the Dharma, let him stand fast in the Dharma, let him know how to inquire into the Dharma, let him not raise any dispute that pollutes the Dharma, and let him spend his time in pondering on the well-spoken truths of the Dharma. 11

"A treasure that is laid up in a deep pit profits nothing and may easily be lost. The real treasure that is laid up through charity and piety, temperance, self-control, or deeds of merit, is hid secure and cannot pass away. It is never gained by despoiling or wronging others, and no thief can steal it. A man, when he dies, must leave the fleeting wealth of the world, but this treasure of virtuous acts he takes with him. Let the wise do good deeds; they are a treasure that can never be lost." 12

And the bhikkhus praised the wisdom of the Tathāgata: 13