Shall we quench a fire by heaping fuel upon it? 19
"I pray thee, pity me not. Rather pity those who are burdened with the cares of royalty and the worry of great riches. They enjoy them in fear and trembling, for they are constantly threatened with a loss of those boons on whose possession their hearts are set, and when they die they cannot take along either their gold or the kingly diadem. 20
"My heart hankers after no vulgar profit, so I have put away my royal inheritance and prefer to be free from the burdens of life. 21
"Therefore, try not to entangle me in new relationships and duties, nor hinder me from completing the work I have begun. 22
"I regret to leave thee. But I will go to the sages who can teach me religion and so find the path on which we can escape evil. 23
"May thy country enjoy peace and prosperity, and may wisdom be shed upon thy rule like the brightness of the noon-day sun. May thy royal power be strong and may righteousness be the sceptre in thine hand." 24
The king, clasping his hands with reverence, bowed down before Sakyamuni and said: "Mayest thou obtain that which thou seekest, and when thou hast obtained it, come back, I pray thee, and receive me as thy disciple." 25
The Bodhisatta parted from the king in friendship and goodwill, and purposed in his heart to grant his request. 26
IX.
THE BODHISATTA"S SEARCH.
Alara and Uddaka were renowned as teachers among the Brahmans, and there was no one in those days who surpa.s.sed them in learning and philosophical knowledge. 1
The Bodhisatta went to them and sat at their feet. He listened to their doctrines of the atman or self, which is the ego of the mind and the doer of all doings. He learned their views of the transmigration of souls and of the law of karma; how the souls of bad men had to suffer by being reborn in men of low caste, in animals, or in h.e.l.l, while those who purified themselves by libations, by sacrifices, and by self-mortification would become kings, or Brahmans, or devas, so as to rise higher and higher in the grades of existence. He studied their incantations and offerings and the methods by which they attained deliverance of the ego from material existence in states of ecstasy. 2
Alara said: "What is that self which perceives the actions of the five roots of mind, touch, smell, taste, sight, and hearing? What is that which is active in the two ways of motion, in the hands and in the feet? The problem of the soul appears in the expressions "_I_ say," "_I_ know and perceive," "_I_ come," and "_I_ go" or "_I_ will stay here." Thy soul is not thy body; it is not thy eye, not thy ear, not thy nose, not thy tongue, nor is it thy mind. The _I_ is the one who feels the touch in thy body. The _I_ is the smeller in the nose, the taster in the tongue, the seer in the eye, the hearer in the ear, and the thinker in the mind. The _I_ moves thy hands and thy feet. The _I_ is thy soul.
Doubt in the existence of the soul is irreligious, and without discerning this truth there is no way of salvation. Deep speculation will easily involve the mind; it leads to confusion and unbelief; but a purification of the soul leads to the way of escape. True deliverance is reached by removing from the crowd and leading a hermit"s life, depending entirely on alms for food.
Putting away all desire and clearly recognizing the non-existence of matter, we reach a state of perfect emptiness. Here we find the condition of immaterial fife. As the munja gra.s.s when freed from its h.o.r.n.y case, as a sword when drawn from its scabbard, or as the wild bird escaped from its prison, so the ego, liberating itself from all limitations, finds perfect release. This is true deliverance, but those only who will have deep faith will learn." 3
The Bodhisatta found no satisfaction in these teachings. He replied: "People are in bondage, because they have not yet removed the idea of the ego. 4
"The thing and its quality are different in our thought, but not in reality. Heat is different from fire in our thought, but you cannot remove heat from fire in reality. You say that you can remove the qualities and leave the thing, but if you think your theory to the end, you will find that this is not so. 5
"Is not man an organism of many aggregates? Are we not composed of various attributes? Man consists of the material form, of sensation, of thought, of dispositions, and, lastly, of understanding. That which men call the ego when they say "_I_ am"
is not an ent.i.ty behind the attributes; it originates by their co-operation. There is mind; there is sensation and thought, and there is truth; and truth is mind when it walks in the path of righteousness. But there is no separate ego-soul outside or behind the thought of man. He who believes that the ego is a distinct being has no correct conception of things. The very search for the atman is wrong; it is a wrong start and it will lead you in a false direction. 6
"How much confusion of thought comes from our interest in self, and from our vanity when thinking "_I_ am so great," or "_I_ have done this wonderful deed?" The thought of thine ego stands between thy rational nature and truth; banish it, and then wilt thou see things as they are. He who thinks correctly will rid himself of ignorance and acquire wisdom. The ideas "_I_ am" and "_I_ shall be" or "_I_ shall not be" do not occur to a clear thinker. 7
"Moreover, if our ego remains, how can we attain true deliverance? If the ego is to be reborn in any of the three worlds, be it in h.e.l.l, upon earth, or be it even in heaven, we shall meet again and again the same inevitable doom of sorrow. We shall remain chained to the wheel of individuality and shall be implicated in egotism and wrong. 8
"All combination is subject to separation, and we cannot escape birth, disease, old age, and death. Is this a final escape?" 9
Said Uddaka: "Consider the unity of things. Things are not their parts, yet they exist. The members and organs of thy body are not thine ego, but thine ego possesses all these parts. What, for instance, is the Ganges? Is the sand the Ganges? Is the water the Ganges? Is the hither bank the Ganges? Is the farther bank the Ganges? The Ganges is a mighty river and it possesses all these several qualities. Exactly so is our ego". 10
But the Bodhisatta replied: "Not so, sir! If we except the water, the sand, the hither bank and the farther bank, where can we find any Ganges? In the same way I observe the activities of man in their harmonious union, but there is no ground for an ego outside its parts." 11
The Brahman sage, however, insisted on the existence of the ego, saying: "The ego is the doer of our deeds. How can there be karma without a self as its performer? Do we not see around us the effects of karma? What makes men different in character, station, possessions, and fate? It is their karma, and karma includes merit and demerit. The transmigration of the soul is subject to its karma. We inherit from former existences the evil effects of our evil deeds and the good effects of our good deeds. If that were not so, how could we be different?" 12
The Tathagata meditated deeply on the problems of transmigration and karma, and found the truth that lies in them. 13
"The doctrine of karma," he said, "is undeniable, but thy theory of the ego has no foundation. 14
"Like everything else in nature, the life of man is subject to the law of cause and effect. The present reaps what the past has sown, and the future is the product of the present. But there is no evidence of the existence of an immutable ego-being, of a self which remains the same and migrates from body to body. There is rebirth but no transmigration. 15
"Is not this individuality of mine a combination, material as well as mental? Is it not made up of qualities that sprang into being by a gradual evolution? The five roots of sense-perception in this organism have come from ancestors who performed these functions. The ideas which I think, came to me partly from others who thought them, and partly they rise from combinations of the ideas in my own mind. Those who have used the same sense-organs, and have thought the same ideas before I was composed into this individuality of mine are my previous existences; they are my ancestors as much as the _I_ of yesterday is the father of the _I_ of to-day, and the karma of my past deeds conditions the fate of my present existence. 16
"Supposing there were an atman that performs the actions of the senses, then if the door of sight were torn down and the eye plucked out, that atman would be able to peep through the larger aperture and see the forms of its surroundings better and more clearly than before. It would be able to hear sounds better if the ears were torn away; smell better if the nose were cut off; taste better if the tongue were pulled out; and feel better if the body were destroyed. 17
"I observe the preservation and transmission of character; I perceive the truth of karma, but see no atman whom your doctrine makes the doer of your deeds. There is rebirth without the transmigration of a self. For this atman, this self, this ego in the "_I_ say" and in the "_I_ will" is an illusion. If this self were a reality, how could there be an escape from selfhood? The terror of h.e.l.l would be infinite, and no release could be granted. The evils of existence would not be due to our ignorance and wrong-doing, but would const.i.tute the very nature of our being." 18
And the Bodhisatta went to the priests officiating in the temples. But the gentle mind of the Sakyamuni was offended at the unnecessary cruelty performed on the altars of the G.o.ds. He said: 19
"Ignorance only can make these men prepare festivals and hold vast meetings for sacrifices. Far better to revere the truth than try to appease the G.o.ds by shedding blood. 20
"What love can a man possess who believes that the destruction of life will atone for evil deeds? Can a new wrong expiate old wrongs? And can the slaughter of an innocent victim blot out the evil deeds of mankind? This is practising religion by the neglect of moral conduct. 21
"Purify your hearts and cease to kill; that is true religion. 22
"Rituals have no efficacy; prayers are vain repet.i.tions; and incantations have no saving power. But to abandon covetousness and l.u.s.t, to become free from evil pa.s.sions, and to give up all hatred and ill-will, that is the right sacrifice and the true worship." 23
X.
URUVELA, THE PLACE OF MORTIFICATION.
The Bodhisatta went in search of a better system and came to a settlement of five bhikkhus in the jungle of Uruvela; and when the Blessed One saw the life of those five men, virtuously keeping in check their senses, subduing their pa.s.sions, and practising austere self-discipline, he admired their earnestness and joined their company. 1
With holy zeal and a strong heart, the Sakyamuni gave himself up to meditative thought and rigorous mortification of the body.
Whereas the five bhikkhus were severe, the Sakyamuni was severer still, and they revered him, their junior, as their master. 2
So the Bodhisatta continued for six years patiently torturing himself and suppressing the wants of nature. He trained his body and exercised his mind in the modes of the most rigorous ascetic life. At last, he ate each day one hemp-grain only, seeking to cross the ocean of birth and death and to arrive at the sh.o.r.e of deliverance. 3
And when the Bodhisatta was ahungered, lo! Mara, the Evil One, approached him and said: "Thou art emaciated from fasts, and death is near. What good is thy exertion? Deign to live, and thou wilt be able to do good works." But the Sakyamuni made reply: "O thou friend of the indolent, thou wicked one; for what purpose hast thou come? Let the flesh waste away, if but the mind becomes more tranquil and attention more steadfast. What is life in this world? Death in battle is better to me than that I should live defeated." 4
And Mara withdrew, saying: "For seven years I have followed the Blessed One step by step, but I have found no fault in the Tathagata". 5
The Bodhisatta was shrunken and attenuated, and his body was like a withered branch; but the fame of his holiness spread in the surrounding countries, and people came from great distances to see him and receive his blessing. 6
However, the Holy One was not satisfied. Seeking true wisdom he did not find it, and he came to the conclusion that mortification would not extinguish desire nor afford enlightenment in ecstatic contemplation. 7
Seated beneath a jambu-tree, he considered the state of his mind and the fruits of his mortification. His body had become weaker, nor had his fasts advanced him in his search for salvation, and therefore when he saw that it was not the right path, he proposed to abandon it. 8
He went to bathe in the Neranjara river, but when he strove to leave the water he could not rise on account of his weakness.
Then espying the branch of a tree and taking hold of it, he raised himself and left the stream. But while returning to his abode, he staggered and fell to the ground, and the five bhikkhus thought he was dead. 9