According to tradition, the attainment of illumination by Gotama was marked by the revelation of “the chains of causation” (12 Nidanas). The problem which tormented Him for many years was solved. Meditating from cause to effect, Gotama revealed the source of evil:
12) Existence is pain, because it contains old age, death and myriads of pains.
11) I suffer because I am born.
10) I am born because I belong to the world of existence.
9) I exist because I nourish existence within me.
8) I nurture existence because I have desires.
7) I have desires because I have sensations.
6) I have sensations because I come in touch with the outer world.
5) This touch is produced by the action of my six senses.
4) My senses are manifested because being a personality I oppose myself to the impersonal.
3) I am a personality because I have a consciousness imbued with the consciousness of this personality.
2) This consciousness was created as a consequence of my former existences.
1) These existences obscured my consciousness because I did not know.
It is customary to enumerate this twelvefold formula in the reverse order:
1)Avidya (obscuration, ignorance).
2)Samskara (Karma).
3)Vidjnana (consciousness).
4)Nama-rupa (form, the sensuous and nonsensuous).
5)Shat-ayatana (the six transcendental bases of feelings, sensations).
6)Sparcha (the touch).
7)Vedana (feelings).
8)Trishna (thirst).
9)Upadana (strivings, attachments).
10)Bhava (existence).
11)Jati (birth).
12)Jara (old age, death).
Thus the source and the primary cause of all human sufferings lie in obscurity and ignorance From this, issue Gotama’s definitions and condemnations precisely of ignorance. He affirmed that ignorance is the greatest crime, because it is the cause of all human sufferings, compelling us to value that which is unworthy of being valued; to suffer there, where there should be no suffering; to take the illusion for the reality; to spend one’s life pursuing the insignificant, neglecting what in reality is the most precious: knowledge of the mystery of human existence and destiny.
The light which could dispel this darkness and give liberation from suffering, was proclaimed by Gotama Buddha as the knowledge of the four Noble Truths:
1) The pain of embodied existence, caused by constantly recurring births and deaths.
2) The cause of these sufferings lies in ignorance, in the thirst for self-gratification through earthly possessions which drag after them the perpetual repetition of imperfect existence.
3) The cessation of sufferings lies in the attainment of a state of enlightened all-inclusiveness, thus creating the possibility of conscious interception of the circle of earthly existence.
4) The path to cessation of these pains consists in gradual strengthening of the elements necessary to be perfected for the annihilation of the causes of earthly existence and for approaching the great truth.
The path to this truth was divided by Gotama into eight parts:
1)Right understanding (that which concerns me law of causes).
2)Right thinking.
3)Right speech.
4)Right action.
5)Right living.
6)Right labour.
7)Right vigilance and self-discipline.
8)Right concentration.
Man, who has applied these points to life, is freed from the pain of earthly existence which is the consequence of ignorance, desire and longings. When this liberation, is achieved, Nirvana is attained.
What is Nirvana? “Nirvana is the capacity to contain all actions, is the limit of all-inclusiveness. The tremor of illumination attracts true knowledge. Quiescence is only an outer sign, not expressing the essence of this state.”
Gotama Buddha also pointed out ten great obstacles, called fetters:
1)The illusion of personality.
2)Doubt.
3)Superstition.
4)Physical passions.
5)Hatred.
6)Attachment to earth.
7)Desire of enjoyment and rest.
8)Pride.
9)Self-contentment.
10)Ignorance.
To reach the higher knowledge, it is necessary to shake off these fetters.
In Buddhism, are expounded, to the minutest details, the subdivisions of senses, motives of the intellectual process as obstacles or means of development for the facilitation of self-knowledge through mental training and analysing each object in detail. Following this method of self-knowledge, man ultimately reaches the knowledge of true reality, sees truth as it is. This is the method applied by each wise teacher for the development of the disciple’s mind.
Preaching the four Noble Truths and the noble path Gotama condemned, on one hand, the bodily mortification practised by ascetics, and, on the other, licentiousness — indicating the path of the eight steps as the way of the harmonisation of senses and the attainment of the six perfections of an Arhat: compassion, morality, patience, virility, concentration and wisdom.
Buddha insisted upon the realization by his disciples of the conception of the two extremes. The realization of this conception was facilitated by the assimilation of the principle of relativity. Buddha affirmed the relativity of all existing, pointing out the eternal changes in nature and the impermanency of all things in the stream of boundless existence eternally striving towards perfection. And the extent to which He adhered to this principle of relativity may be seen from the following parable:
“Suppose,” said the Buddha to His followers one day, “suppose that a man, setting upon a long journey, is confronted by a great body of water, the nearer side of which is beset with many perils and dangers, but the farther side, secure and free of danger; that there is no boat wherewith to cross the flood, nor any bridge leading to the other shore. And suppose this man should say to himself, ‘Truly, this is a great and wide body of water, but means wherewith to get to the other shore there are none. Suppose I gather reeds and twigs and leaves and from them make a raft for myself, and supported on my raft and paddling with hands and feet cross to the safety of the other shore!’ Then suppose this man does as he has said and makes a raft, launches it upon the water and, working hands and feet, arrives safely on the other shore.
“And now, after crossing and reaching the opposite shore, suppose the man should say, ‘Verily, serviceable indeed has this raft been to me, for by means of it, working hands and feet, I have safely crossed to this other shore. Suppose I lift up my raft and put it on my head or shoulders and so proceed upon my way!’
“What think ye, disciples? — By so doing, would the man be acting rightly regarding his raft?
“What then ought such a man do to act rightly regarding his raft?
“Then, disciples, ought this man to say to himself, ‘Truly this raft has been very serviceable to me, for supported by this raft and working hands and feet, I have crossed safely to this farther shore. But suppose I lay it on the bank and proceed with my journey!’ Thus, this man would be acting rightly in the matter of his raft.
“In the same manner also, disciples, do I put My Teaching before you in the analogy of a raft, designed as a means of escape, not a constant possession. Understand clearly this analogy of a raft: Dhamma is to be left behind when you cross to the shore of Nirvana.”
Here we see what little importance is to be attached to anything in this world of relativity — Maya. Everything, even the Teaching of a perfectly Enlightened One, is of merely provisory, transitory, relative value. This parable also stresses the necessity of exertion through human hands and feet, the Teaching being effective only if personal efforts are applied to it.
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The communities of Buddha gave shelter to the most varied demands and therefore were gathered out of the most varied elements. In “Milinda Panha,” we find the following lines: “ ‘What causes impel one to join the community?’ Milinda once asked his Buddhist teacher Nagasena. The sage answered: ‘Some become adherents of the Samgha in order to escape the tyranny of a ruler; others join to save themselves from brigands or are overburdened with debts, but there are also some who simply wish to have their existence provided for.’ ”
If some joined the community in search of social and material privileges, more numerous were the true social reformers, gathered under the broad shelter of possibilities, which the Teaching of Buddha offered, in the midst of the dark feudal reality of His era. In “Sutta Nipata” one may find severe condemnations of the social stamina and public morality of that era.
The community admitted all without distinction of race, caste or sex, and the most varying quests and searchings of new ways found satisfaction in it.
Buddha’s communities were not monasteries, and admission to them was not an initiation. According to the words of the Teacher, the realisation of the Teaching alone made of the neophyte a new man and a member of the community.
Full equality of all members existed in the community. One member differed from another, by the date of his admission. At the election of the elder, age was not taken into consideration. Seniority was not measured by gray hair. About one whose merit rested only on his old age, it was said that he was old in vain. But “he is the Elder in whom justice speaks, who knows how to master himself, who is wise.” (Dhammapada, p. 260.)
Buddha did not demand living in a closed community. From the very beginning, among the disciples there were some who preferred the solitary life. About those who isolated themselves too greatly, Buddha said: “A solitary life in the forests is useful to him who pursues it, but of little help to the welfare of men.”
Buddha did not wish to establish too many rules. He strove to avoid pedantry and uniformity of regulations, as well as the imposition of too many prohibitions. All rules were directed towards protecting and safeguarding the complete independence of the disciple. The member of the community was obliged to observe simplicity and decency, but as there lie no spiritual preferences in how to be nourished and how to dress, Buddha left a certain freedom to the disciples. Incited by Devadatta, some of the disciples asked Buddha to establish a more strict discipline for the community and to forbid the use of meat and fish. Buddha refused their request, saying that each one was free to apply to himself these measures but they should not be imposed as an obligation for all. The same tolerance was permitted in attire, as it was inadmissible that freedom should degenerate into a privilege for the few. Confident of the wisdom of the venerable Sona, the Blessed One said to him: “Sona, thou hast been raised in refinement, I command thee to wear shoes with soles.” Sona then asked that this permission be extended to all members of the Samgha and the Blessed One quickly acceded to this request. (Mahavagga, p. 185.)
In the Vinaya text we see how all regulations in the community established by the Blessed One were always instigated by a vital necessity. In the Vinaya texts II page 240, a touching episode which resulted in a new rule for the Samgha is cited.
One time a certain bhikshu had an illness of the bowels and he lay fallen in his own excrements. Now, when the Blessed One, followed by the venerable Ananda passed through the sleeping quarters, He came to the cell of the bhikshu and saw him in this condition.
And seeing, He went to him and said,
“What is it, bhikshu, are you ill?”
“I have an illness of the bowels, Lord.”
“Have you no one to attend upon you, bhikshu?”
“No, Lord.”
“Why do not the bhikshus wait upon you?”
“Because, Lord, I am of no service to the bhikshus.”
Whereupon the Blessed One said to the venerable Ananda, “Go, Ananda, and bring water, let us bathe this bhikshu.”
“Yes, Lord,” replied the venerable Ananda to the Blessed One, and brought the water. Then the Blessed One poured the water while the venerable Ananda washed him. And the Blessed One holding him by the head, and the venerable Ananda by the feet they lifted him and laid him upon his bed.
Then on that occasion and in that connection, the Blessed One called a meeting of the Order and asked the bhikshus, “Bhikshus, in such a quarter is there a bhikshu who is sick?”
“Yes, Lord.”
“And, bhikshus, what is the matter with him?”
“He has an illness of the bowels, Lord.”
“And is there no one to wait upon him, bhikshus?”
“No, Lord.”
“But why do not the bhikshus wait upon him? Bhikshus, you have neither mothers nor fathers who may wait upon you. If, bhikshus, you do not wait upon one another, who, forsooth, will wait upon you? Whosoever, bhikshus, would wait up on Me should wait upon the sick.
“If he have a preceptor, his preceptor should wait upon him until he is recovered and the same if he have a teacher, a co-disciple of the same Vihara, or a disciple lodging with his teacher. And if he have none of these, then the Samgha should wait upon him; and whosoever does not do so, shall be guilty of offense.”
The Teacher’s dislike to establish numerous and static rules, especially forbiddances, and the desire to safeguard the vitality of the communal life are vividly expressed in His last covenants to His disciple Ananda, “I entrust the community to alter the small and minutest rules.”
But many weak souls are more at ease if their obligations are strictly defined; hence, originated the multiplicity of rules and forbiddances of later Buddhism. It is much easier to submit to rules, even under constraint, than to manifest the personal conscious energy which the Teacher demanded of His disciples. The community strove not to deprive the members of their personalities, but to unite them in friendship and intimacy in a single aspiration towards general well-being. The community did not desire to level individual peculiarities; on the contrary, Buddha appreciated each evidence of initiative, each individual manifestation, because the Teaching asserts that each one is his own creator and liberator, and that personal efforts are absolutely necessary to achieve this high goal. Thus the individual origin had all possibilities for development. “Avoid quarrels, affirming in one’s own self, not excluding others.” This was accepted as a rule in the community.
And so little did Buddhism fear individual manifestations, that often the inspired words of one of the members of the community were accepted and became part of the Canon together with the covenants of the Teacher.
Severe discipline, constant watch over thought, word and deed, made out of the community a school, as much a training one as educational. The Teacher, Who pronounced knowledge the one means of escape from earthly fetters and ignorance, the most heinous crime, ordained all to walk the path of knowledge.
Parallel with the condemnation of ignorance we find an equally stern condemnation of frivolity.
“The foolish, the ignorant, are their own greatest enemies, for they do evil deeds, which bear bitter fruits.
“Though a fool be companion to a wise man his whole life long, he yet remains ignorant of the Truth, as the spoon of the savour of the soup.
“Long is the night to the watcher, long is the mile to the weary. Long is the round of lives and deaths to fools that know not the Truth.” (Dhammapada.)
Especially often He pointed out to parents to teach their children all sciences and arts and thereby to help the growth of their consciousness. He likewise constantly pointed out the vital necessity of travel. Therein He saw a really instructive purpose, as travel, tearing man away from daily circumstances, develops in him mobility, resourcefulness and adaptability — indispensable qualities preparatory to the process of expansion of consciousness.
The Teaching of Gotama demands authenticity, but it has no dogmas which are to be taken on good faith, because the Teacher, affirming knowledge in all things, saw no use in blind faith for the development of consciousness. “Therefore,” said Buddha, “I have taught you to believe not only because you have heard, but only when your consciousness has verified and accepted.”
In a talk with a young brahmin, Buddha pointed out how a worthy disciple attains a mastery of the truth: “When, after a mature consideration, the disciple acknowledges that the indicated man is entirely free from possibility of error, he trusts this man. Approaching him with trust, he becomes his disciple. Having become his disciple, he opens his ear. Having opened his ear, he hearkens to the Teaching. Having heard the Teaching, he retains it in his mind. He analyzes the meaning of the truths that he has retained. He meditates upon it. From this is born his decisiveness. What he has decided he will undertake. He appreciates the significance of the undertaken. Having appreciated, he applies all efforts. By applied efforts he approaches the truth. Having penetrated into its depths, he sees. But all this is only the recognition of the truth, but not its possession. In order to master it completely, one has to apply, to nurture and untiringly to reiterate this psychological process.” (Majjhima Nikaya, v. 2, p. 173.)
From this discourse it is clear how free the disciple was to discuss the Teaching given to him, and that knowledge and mastery of the truth are attained only by self-exertion.
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The Teaching of Buddha, as a Teaching of Truth, embraced all the preceding great teachings and therefore, stressing their truth, it rejected denial. Rejecting denial the Teaching did not subordinate any one. The realisation of the great principle of cooperation opened all ways.
In the communities of Buddha, a personally realised renunciation was permitted, but a denial was compared to ignorance. In the communities of Buddha one could renounce petty considerations, but a denial was equal to a withdrawal from the community. It was customary never to mention the one who left — the community had to live for the future. Besides, the departed one often returned; then the return was never followed by any questions besides: “Dost thou not deny?”
At the beginning of the Teaching, the discipline chiefly concerned the purification of the heart and mind of all prejudices and bad qualities. According to the progress, the emphasis of the Teaching was transferred and concentrated upon the expansion of consciousness.
It is difficult for a man to rise without passing through the severe trial of purification. “If the cloth be dirty, however much the dyer might dip it into blue, yellow, red or lilac dye its color will be ugly and unclear — why? Because of the dirt in the cloth. If the heart is impure one must expect the same sad result.” (Majjhima Nikaya, v. 1, p. 36.)
“I say that it is not sufficient to wear a robe, to be a striving one. It is not enough to be naked, covered with mud, sprinkled with water, to sit beneath a tree, to live in solitude, to stand in one position, to starve oneself, to repeat mantras and to twist one’s hair.” (Majjhima Nikaya, v. 1, p. 281.) “A man is not a mendicant only because he is being fed through alms.” (Dhammapada, p. 226.)
“A man is not an ascetic only because he lives in a forest. Unworthy of the yellow garment is he who wears it and is impure and insincere in deed, is ignorant and has not mastered himself.” (Cikshasamuccaya, p. 198.)
“Of the three kinds of action,” said Buddha, “the most heinous is not the word, not the physical act, but the thought.” (Majjhima Nikaya, v. 1, p. 272.) From the moment of conception of an evil decision, man is already guilty, whether it be executed or no.
“The prime element in all is thought. Preponderant is thought, by thought all is made. If a man speak or act with evil thought, suffering follows him as the wheel follows the hoof of the beast that draws the cart.
“If a man speak or act with righteous thought, happiness follows him close as his never-absented shadow.” (Dhammapada.)
“Enemy works evil to enemy, hater to hater, but worse is the evil wrought by a wrongly directed mind.” (Dhammapada.)
The Teacher pointed out vigilance over one’s thoughts with especial insistence, because if the disciple, too confident of the results attained by him, would lessen his vigilance he would pay dearly for the slightest neglect. This advice was given in a parable: “A man was wounded with a poisoned arrow. The physician, having extracted the arrow, advised the wounded man to watch the wound most attentively. But the patient imagined he had nothing more to fear. Uncared for, the wound inflamed and caused death with acute pain.” (Majjhima Nikaya, v. 2, p. 256.)
“Vigilance is the road to immortality. Negligence is the road to death. Those that are vigilant do not die. Those that are negligent are as dead.
“To those that are inconstant in thought, ignorant of the true law, of wavering confidence, wisdom comes not to fullness.
“As a fletcher straightens his arrow, a wise man straightens his fickle and unsteady mind which is difficult to guard, difficult to guide.
“As rain leaks into an ill-thatched house, so craving leaks into an ill-trained mind.” (Dhammapada.)
“The great and small fetters of a bhikshu, who delights in vigilance and dreads negligence, are all burned away. He moves as fire.”
Indicating the madness, from the point of view of usefulness, of yielding to base inclinations, Buddha said: “The feeling for the sake of which you humiliated yourselves, will soon be only a memory to you, as a pleasure experienced in a dream. But that which remains as a constant living reproach is the deed performed for this pleasure.” (Bodhicaryavatara, v. 3, p. 37.)
“Morality is like an inflated leather bag, damage it once and it is destroyed. Likewise, succumb but deed once to vicious inclinations, and nothing can arrest the rush of passions. And a man left to himself will irrevocably perish.”
“Irrigators deflect water where they will; fletchers shape the arrow; carpenters turn the wood to their will; the wise bend themselves.” (Dhammapada.)
In the writings, we find no difference made between the members of the community — the social leaders, the married, celibates, men, women — all may receive equally the Truth taught to them.
Admission into the community was not followed by any vows. The one who came brought with him only a readiness to serve the Teaching. But when this readiness disappeared, nothing bound him to remain in the community. Leaving the community was as simple as admission. Numerous are the examples of those who left the community and returned later.
It is impossible to expel a member of the community merely because one does not agree with him in the appreciation of his deed. To expel him would mean to free the torrent of fiery words and disunion in the community. “A member of the community will not repeat what he has heard to disunite others, but will bring them closer, pronouncing only the words of peace. Never was hatred destroyed by hatred; goodness alone put an end to it; such is the eternal law.” (Dhammapada, v. 165.)
“He abused me, he misused me, he overpowered me, he robbed me; in those who harbor such thoughts, anger is never stilled.”
“If a man concern himself with the faults of others and is ever inclined to be offended, his own passions will grow and he is far from the destruction of passion.”
“There are some who do not know the need of self- restraint; if they are quarrelsome, we may excuse their conduct. But those who know better should learn to live in concord.”
“If a man find a wise friend who lives righteously and is constant in his character, he may live with him, overcoming all dangers, happy and mindful. But with fools there is no companionship. Rather than to live with men who are selfish, vain, argumentative and obstinate, let a man walk alone.”
Influenced by goal-fitness in all things, Buddha did not strive to systematize His Teaching. He wished each point of the Teaching to affect as powerfully as possible the will of His disciple. Aiming only for the growth and development of consciousness, He permitted freedom of thought and action in all else. Buddha desired individual discipline for each one.
“How did Buddha elect disciples for achievement? During work, when fatigue already possessed the disciples, Buddha asked the most unexpected question, awaiting the promptest reply.
“Or placing the simplest object before them, He suggested that they describe it in not more than three words and not less than a hundred pages. Or placing a pupil before a sealed door, He asked: ‘How will you open it?’
“Or ordering musicians to perform beneath the window, He made them sing hymns of entirely dissimilar contents.
“Or passing in front of the pupils, He would ask them how many times He had done so.
“Or noticing an annoying fly, He asked the pupil to repeat words unexpectedly pronounced.
“Or noticing a fear of animals or natural phenomena, He set His pupils the condition to master it.
“Thus the powerful Lion tempered the blade of the spirit.”
And one should not forget the favorite pastime of Buddha with His disciples, during moments of rest. The Teacher cast into space one word, on the basis of which the disciples built an entire thought. There is no wiser test of the condition of consciousness.(Written down from the oral teachings of Hindu Buddhism.)
Buddha, through true knowledge and firm realisation of the change of all that existed, tempered His pupils, arming them with courage, patience and compassion, training true warriors for the common welfare.
Especially numerous in the ancient writings are instances of complete contempt for that which makes life easy and conventionally pleasant.
The renunciation of all personal gives birth to the sense of true freedom; from freedom is born joy; from joy satisfaction; from satisfaction the sense of calmness and happiness.
Buddha found the way to the heart of people not through miracles but by practical teaching of the perfection of everyday life and by His personal example of great cooperation.
And so great was His tolerance and desire for close cooperation with people, that He never spoke against their rites or beliefs. In all cases he was unconcerned with outer forms and tried only to give a broader understanding of the inner meaning, explaining it from a new point of view.
“Once on His way, the Blessed One, while staying at the bamboo grove near Rajagriha, met Srigala, 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 Srigala, ‘Why do you perform these strange ceremonies?’
“Srigala said in reply, ‘Do you think it strange that I protect my home against the influence of demons? I know that thou, O Gotama Cakyamuni, whom people call the Tathagata and the Blessed Buddha, wouldst tell me 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.’
“Then the Tathagata said, ‘You do well, O Srigala, to honor, reverence and keep sacred the words of your father; and it is your duty to protect your home, your wife, your children and the children of your children against the baneful influences of evil spirits. I find no fault with the performance of your father’s rite. But I find that you do not understand the ceremony. Let the Tathagata, who is now speaking to you as a spiritual father and loves you not less than did your parents, explain to you the meaning of the six directions:
“ ‘To guard your home by mysterious ceremonies is not sufficient; you must guard it by good deeds. Turn to your parents in the east, to your Teachers in the south, to your wife and children in the west, to your friends in the north, and regulate the zenith of your religious relations above you, and the nadir of your servants below you.
“ ‘Such is the religion your father desires you to have and the performance of the ceremony will remind you of your duties.’
“And Srigala looked up to the Blessed One with reverence as to his father and said, ‘Truly, Gotama, thou art 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 brings 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 found the Truth.’ ” (Seven Palis Suttas, pp. 297.320.)
From the very beginning of His activity He was convinced that a word pronounced at the fitting time and in its proper place was more convincing than any miracle, in its psychic effect on man and his regeneration. He severely commanded His disciples not to manifest their acquired “miraculous” powers before those who were not acquainted with the principles they enfolded. Besides this, such manifestations are harmful for the possessor himself, exalting him above his surroundings and developing conceit in him.
An ordained disciple must not boast of superhuman perfection. The disciple who with evil intent and from covetousness boasts of a superhuman perfection, be it celestial visions or miracles, is no longer a disciple of the Cakyamuni. “I forbid you, O bhikshus, to employ any spells or supplications, for they are useless since the law of karma governs all things. He who attempts to perform miracles, has not understood the Doctrine of the Tathagata.”
The word and power of conviction were the only weapons applied by the Teacher to influence people. Nowhere do we ever find anger or indignation, but only the austere affirmation of truth. “The Blessed One is perfect in the conduct of His speech” points out the disciple Cariputra.
“Like the earth, patiently enduring without sorrow or pleasure all things cast upon it pure and impure, so does Buddha, untouched, endure reverence as well as the disdain of men. As water, purifying and refreshing all without distinction, though they be just or evil, Buddha gives His compassion to foes and friends.” (Jataka, v. 1, p. 23.)
Numerous are the visits and discourses of Buddha with His hearers on that which directly touched them, and the many-sided discussions of their obligations in relation to their families and social welfare. His distinction from other teachers and His greatest merit lie in the fact that, considering the duty of man from the point of view of vital usefulness, He tried to apply sensitive and uplifting feeling to the practical life.
This vital, practical side of the Teaching is beautifully expressed in the answer of the Blessed One to Anathapindika, a man of incalculable wealth, called “the supporter of the orphans and the friend of the poor,” who came to consult Him.
Hearing that Buddha was stopping in the bamboo grove near Rajagriha, Anathapindika set out in the very night to meet the Blessed One. And the Blessed One perceived at once the pure heart of Anathapindika and greeted him with words of comfort.
Anathapindika said, “I see that Thou art Buddha, the Blessed One, and I wish to open to Thee my whole mind. Having listened to my words advise me what I shall do. My life is full of work and having acquired great wealth, I am surrounded with care. Yet do I enjoy my work and I apply myself to it with all diligence. Many people are in my employ and depend upon the success of my enterprises.
“Now I have heard your 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.’
“My heart yearns to do what is right and to be a blessing to my fellow-beings. Let me then ask you, must I give up my wealth, my home and my business enterprises, and like Thee, choose homelessness in order to attain the bliss of the righteous life?”
And the Buddha replied, “The bliss of the righteous life is attainable by everyone who walks in the noble eight-fold paths. He that is attached 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 who, possessing riches, uses them rightly, will be a blessing to his fellow-beings.
“I say to thee, remain in thy station of life and apply thyself with diligence to thy enterprises. It is not life and wealth and power that enslave men, but their attachment to life and wealth and power.
“The bhikshu who retires from the world to lead a life of leisure derives no profit. For a life of indolence is an abomination, and want of energy is to be despised. The Dharma of the Tathagata does not require that a man choose homelessness or resign the world, unless he feels called upon to do so; but the Dharma of the Tathagata requires each man to free himself from the illusion of self, to cleanse his heart, to give up his thirst for pleasure and to lead a life of righteousness.
“And whatever men do, whether they remain in the world as artisans, merchants and officers of the King, or retire from the world and devote themselves to a life of religious meditation, let them put their whole heart into their task, let them be diligent and energetic. And if they be as the lotus, which growing in water yet remains untouched by water, if they struggle in life without cherishing envy or hatred, if they live in the world a life, not of self but a life of truth, then surely joy, peace and bliss will dwell in their minds.” (Vol. 19, of the Sacr. Books of the East, Oxford, 1883.)
In all things He was influenced by goal-fitness. “What privileges could heaven give you? You must be conquerors here in this world, in the conditions in which you are now.” (Milinda-Panha, p. 393.)
Once a great disputer tried to embarrass Buddha by plying Him with controversial questions. Buddha ceased to pay attention to him and spoke to the crowds around Him: “This man wishes not that which he sees. He seeks what he does not see. He will seek long in vain. He is not satisfied by what he sees around him and his desires are limitless. Greetings to those who have renounced desire.”
Buddha was affirmed as a doctrine of life, because the penetration of a high and goal-fitted Teaching into daily life marked a new era in the life of humanity. For the previous forbiddances and denials a positive and practical Teaching was substituted, in consequence of which the morality was raised to a higher standard.
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It was ordained to abstain from all that was negative and with full energy to prompt the positive and beautiful.
Suicide was especially condemned by Buddha as was the taking of any life. “All tremble before punishment, all fear death; judging others by yourself, slay not, neither cause to slay.” (Dhammapada.)
“The bhikshu abstains from all taking of life; shuns taking the life of any living creature. Laying aside cudgel and sword he is mild and merciful, kind and compassionate towards every living creature.”
. . . . . . .
The consumption of alcohol was forbidden as well as the intoxication of others because drunkenness leads to downfall, crime, madness and ignorance, which is the main cause of a new and burdensome existence. The necessity of complete chastity for the achievement of full spiritual development was also pointed out. But to have one wife and to be loyal to her was regarded as a form of chastity. Polygamy was severely condemned by Gotama Buddha, as bred by ignorance.
The Teaching of Buddha did more for the liberation and happiness of woman than any other teaching of India. “Woman,” Gotama said, “can attain the highest degree of knowledge open to man — she can become an Arhat. Freedom, which is beyond forms, cannot depend on sex, which belongs to the world of forms.” Women played an important part in the communities and many of them were remarkable for their knowledge and striving.
We quote his answer to the question of the woman disciple Soma, “How can this condition which is difficult for the wise to attain be reached by a woman with her limited mind?” — “When the heart is at rest, when the consciousness is unfolded, then truth is perceived. But if one will think I am a woman, or I am a man, or I am this or that, let Mara be his concern.” (Samyutta Nikaya, v. 1, p. 129.)
“The gates of immortality are open to all beings. Who has ears, let him approach, let him hearken to the Teaching and have faith.” (Majjhima Nikaya, v. 1, p. 170.)
. . . . . . .
Buddha indicated the absurdity of the prejudice ascribing a growing authority to words, on account of their being reiterated by an increasing number of scholars. A true scholar is one who has attained the perfection of realisation, not one who mumbles the formulas, previously rejected, numbers of times.
“I say to My pupils, ‘Here is Nirvana, here is the path to it.’ Of those instructed by Me, a few attain, others do not. What can I do? The Blessed One is only the Indicator of the path.” (Majjhima Nikaya, v. 3, p. 4.)
“No man may save his neighbor. The evil committed by man stains only the man himself. The evil avoided by him concerned him alone. Every one is pure or impure for himself only. No man may purify another.”
Convalescence is possible only through an inner process of work upon oneself. Therefore Buddha did not acknowledge any active power behind formula transmitted from generation to generation, “as a basket transmitted from hand to hand.” (Majjhima Nikaya, v. 2, p. 169.)
. . . . . . .
Buddha, denying the conventional concept of God and affirming the possibility of liberation entirely by personal efforts and assiduous labor upon oneself, by this alone refuted outer worship. From the very beginning, he censured all rituals and other outer actions, which only help the recrudescence of spiritual blindness and clinging to lifeless forms. Nowhere in His Teaching is there even a hint of personal worship. He said: “The Teaching is salvation not because it was given by Buddha but because it liberates. The pupil who follows Me, clinging to the edge of My garment, is far from Me and I from him. Why? Because this disciple does not see Me. Another one may live hundreds of miles distant from Me and in spite of this be close to Me and I to him. Why? Because this disciple understands the Teaching; understanding the Teaching, he understands Me.” (Itivuttaka, p. 90.)
“If you understood and perceived the truth as it is, would you say: ‘We owe respect to our Teacher, and out of respect to Him, we shall speak as the Teacher spoke’?
“ ‘No, Blessed One.’
“That which you affirm is it not that which you perceived and realised yourself?”
“ ‘Yes, Blessed One.’ ” (Majjhima Nikaya, v. 1, p. 265.)
Foreseeing the future, Buddha said: “The Teaching is as the flame of a torch, kindling innumerable fires. Those fires may be used for the cooking of food or to disperse the darkness, but the flame of the first torch remains invariably luminous.” (Suttra, 42.)
Being an enemy of all ritual, Buddha denied the purifying power of bathing. “A man will not become morally pure through cleansing himself lengthily in water. A pure man, a brahmin, is one in whom abide truth and virtue.” (Udana, p. 6.) “The Gaya is the same sort of reservoir as any other reservoir.” (Majjhima Nikaya, v. 1, p. 39.)
“All your rules,” said Buddha to the fanatics, “are base and ridiculous. Some of you walk naked, covering yourselves only with your hands; some will not eat out of a jug or a plate, will not sit at the table between two speakers, between two knives, or two plates; some will not sit at the common table and will not accept alms in a house where there is a pregnant woman, or where you will notice many flies or meet a dog…
“One nurtures himself only on vegetables, with a brew of rice, with cow or deer dung, roots of trees, branches, leaves, forest fruit or seeds. One wears his robe thrown only over the shoulder, or covers himself only with moss, the bark of a tree, plants or reindeer skin, wears his hair loose or puts on a hair band. One wears the garment of sorrow, always holds his hands up, does not sit on a bench or mat, or always sits in the manner of an animal…
“One lies on prickly plants or cow dung…
“I shall not enumerate other similar means by which you torture and exhaust yourselves…
“What do you expect, voluntary laborers, for your heavy work? You expect alms and respect from laymen and when you attain this aim you become strongly attached to the comforts of temporary life, you do not want to part with it and do not know the means for it. As soon as you notice visitors from afar you at once sit down and pretend to be absorbed in deep meditation, but after they depart you again do as you please, walk and rest freely…
“When given coarse food, without even tasting it, you give it back, but each tasty morsel you keep for yourself. Indulging in vices and passions you nevertheless garb yourselves in the mask of modesty. No, not such is the true achievement!
“Asceticism is useful only when it does not conceal coveteous motives.”
Asceticism has no value as a means of liberation from the bonds of earth: “It is more difficult to find a patient man than one who nurtures himself with air and roots or garbs himself in bark and leaves. When a man is weakened by hunger and thirst, when he is too tired to master his feelings and thoughts, can he reach the goal which is attained only by the clear mind of an expanded consciousness?” (Buddhacarita of Acvaghosha, v. 12.)
“In order that the strings of the vina should produce an harmonious sound, they should be neither too strained nor too loose. So with each effort: if it is excessive, it ends in a futile waste of energy; if it is niggardly, it turns into passivity.
“Practise with measurement; keep the correct measure in tensity and establish the balance of your abilities.
“A disciplined man is free; being free, he is joy, ous, he is calm and happy.” Buddha wanted the life of the community to be joyous.
When He formulated the precepts for His son, He commanded him to treasure joy together with love, compassion and patience. (Muditta, Majjhima Nikaya, v. 1, p. 424.)
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