The Gospel of Buddha Part 18

"The youth replied: 'When my father, O king, in the hour of his death said: "Be not far-sighted," he meant, Let not thy hatred go far. And when my father said, "Be not near-sighted," he meant, Be not hasty to fall out with thy friends. And when he said, "For not by hatred is hatred appeased; hatred is appeased by not-hatred," he meant this: Thou hast killed my father and mother, O king, and if I should deprive thee of thy life, then thy partisans in turn would take away my life; my partisans again would deprive thine of their lives. Thus by hatred, hatred would not be appeased. But now, O king, thou hast granted me my life, and I have granted thee thine; thus by not-hatred hatred has been appeased.' 36

"Then king Brahmadatta of Kasi thought: 'How wise is young Dighavu that he understands in its full extent the meaning of what his father spoke concisely.' And the king gave him back his father's kingdom and gave him his daughter in marriage." 37

Having finished the story, the Blessed One said: "Brethren, ye are my lawful sons in the faith, begotten by the words of my mouth. Children ought not to trample under foot the counsel given them by their father; do ye henceforth follow my admonitions." 38

Then the bhikkhus met in conference; they discussed their differences in mutual good will, and the concord of the Sangha was re-established. 39

x.x.xVIII.

THE BHIKKHUS REBUKED.

And it happened that the Blessed One walked up and down in the open air unshod. 1

When the elders saw that the Blessed One walked unshod, they put away their shoes and did likewise. But the novices did not heed the example of their elders and kept their feet covered. 2

Some of the brethren noticed the irreverent behavior of the novices and told the Blessed One; and the Blessed One rebuked the novices and said: "If the brethren, even now, while I am yet living, show so little respect and courtesy to one another, what will they do when I have pa.s.sed away?" 3

And the Blessed One was filled with anxiety for the welfare of the truth; and he continued: 4

"Even the laymen, O bhikkhus, who move in the world, pursuing some handicraft that they may procure them a living, will be respectful, affectionate, and hospitable to their teachers. Do ye, therefore, O bhikkhus, so let your light s.h.i.+ne forth, that ye, having left the world and devoted your entire life to religion and to religious discipline, may observe the rules of decency, be respectful, affectionate, and hospitable to your teachers and superiors, or those who rank as your teachers and superiors. Your demeanor, O bhikkhus, does not conduce to the conversion of the unconverted and to the increase of the number of the faithful. It serves, O bhikkhus, to repel the unconverted and to estrange them. I exhort you to be more considerate in the future, more thoughtful and more respectful" 5

x.x.xIX.

DEVADATTA.

When Devadatta, the son of Suprabuddha and a brother of Yasodhara, became a disciple, he cherished the hope of attaining the same distinctions and honors as Gotama Siddhattha. Being disappointed in his ambitions, he conceived in his heart a jealous hatred, and, attempting to excel the Perfect One in virtue, he found fault with his regulations and reproved them as too lenient. 1

Devadatta went to Rajagaha and gained the ear of Ajatasattu, the son of King Bimbisara. And Ajatasattu built a new vihara for Devadatta, and founded a sect whose disciples were pledged to severe rules and self-mortification. 2

Soon afterwards the Blessed One himself came to Rajagaha and stayed at the Veluvana vihara. 3

Devadatta called on the Blessed One, requesting him to sanction his rules of greater stringency, by which a greater holiness might be procured. "The body," he said, "consists of its thirty-two parts and has no divine attributes. It is conceived in sin and born in corruption. Its attributes are liability to pain and dissolution, for it is impermanent. It is the receptacle of karma which is the curse of our former existences; it is the dwelling-place of sin and diseases and its organs constantly discharge disgusting secretions. Its end is death and its goal the charnel house. Such being the condition of the body it behooves us to treat it as a carca.s.s full of abomination and to clothe it in such rags only as have been gathered in cemeteries or upon dung-hills." 4

The Blessed One said: "Truly, the body is full of impurity and its end is the charnel house, for it is impermanent and destined to be dissolved into its elements. But being the receptacle of karma, it lies in our power to make it a vessel of truth and not of evil. It is not good to indulge in the pleasures of the body, but neither is it good to neglect our bodily needs and to heap filth upon impurities. The lamp that is not cleansed and not filled with oil will be extinguished, and a body that is unkempt, unwashed, and weakened by penance will not be a fit receptacle for the light of truth. Attend to your body and its needs as you would treat a wound which you care for without loving it. Severe rules will not lead the disciples on the middle path which I have taught. Certainly, no one can be prevented from keeping more stringent rules, if he sees fit to do so, but they should not be imposed upon any one, for they are unnecessary." 5

Thus the Tathagata refused Devadatta's proposal; and Devadatta left the Buddha and went into the vihara speaking evil of the Lord's path of salvation as too lenient and altogether insufficient. 6

When the Blessed One heard of Devadatta's intrigues, he said: "Among men there is no one who is not blamed. People blame him who sits silent and him who speaks, they also blame the man who preaches the middle path." 7

Devadatta instigated Ajatasattu to plot against his father Bimbisara, the king, so that the prince would no longer be subject to him; Bimbisara was imprisoned by his son in a tower where he died leaving the kingdom of Magadha to his son Ajatasattu. 8

The new king listened to the evil advice of Devadatta, and he gave orders to take the life of the Tathagata. However, the murderers sent out to kill the Lord could not perform their wicked deed, and became converted as soon as they saw him and listened to his preaching. The rock hurled down from a precipice upon the great Master split in twain, and the two pieces pa.s.sed by on either side without doing any harm. Nalagiri, the wild elephant let loose to destroy the Lord, became gentle in his presence; and Ajatasattu, suffering greatly from the pangs of his conscience, went to the Blessed One and sought peace in his distress. 9

The Blessed One received Ajatasattu kindly and taught him the way of salvation; but Devadatta still tried to become the founder of a religious school of his own. 10

Devadatta did not succeed in his plans and having been abandoned by many of his disciples, he fell sick, and then repented. He entreated those who had remained with him to carry his litter to the Buddha, saying: "Take me, children, take me to him; though I have done evil to him, I am his brother-in-law. For the sake of our relations.h.i.+p the Buddha will save me." And they obeyed, although reluctantly. 11

And Devadatta in his impatience to see the Blessed One rose from his litter while his carriers were was.h.i.+ng their hands. But his feet burned under him; he sank to the ground; and, having chanted a hymn on the Buddha, died. 12

XL.

NAME AND FORM.

On one occasion the Blessed One entered the a.s.sembly hall and the brethren hushed their conversation. 1

When they had greeted him with clasped hands, they sat down and became composed. Then the Blessed One said: "Your minds are inflamed with intense interest; what was the topic of your discussion?" 2

And Sariputta rose and spake: "World-honored master, we were discussing the nature of man's own existence. We were trying to grasp the mixture of our own being which is called Name and Form.

Every human being consists of conformations, and there are three groups which are not corporeal. They are sensation, perception, and the dispositions, all three const.i.tute consciousness and mind, being comprised under the term Name. And there are four elements, the earthy element, the watery element, the fiery element, and the gaseous element, and these four elements const.i.tute man's bodily form, being held together so that this machine moves like a puppet. How does this name and form endure and how can it live?" 3

Said the Blessed One: "Life is instantaneous and living is dying.

Just as a chariot-wheel in rolling rolls only at one point of the tire, and in resting rests only at one point; in exactly the same way, the life of a living being lasts only for the period of one thought. As soon as that thought has ceased the being is said to have ceased. 4

"As it has been said:--'The being of a past moment of thought has lived, but does not live, nor will it live. The being of a future moment of thought will live, but has not lived, nor does it live.

The being of the present moment of thought does live, but has not lived, nor will it live.'" 5

"As to Name and Form we must understand how they interact. Name has no power of its own, nor can it go on of its own impulse, either to eat, or to drink, or to utter sounds, or to make a movement. Form also is without power and cannot go on of its own impulse. It has no desire to eat, or to drink, or to utter sounds, or to make a movement. But Form goes on when supported by Name, and Name when supported by Form. When Name has a desire to eat, or to drink, or to utter sounds, or to make a movement, then Form eats, drinks, utters sounds, makes a movement. 6

"It is as if two men, the one blind from birth and the other a cripple, were desirous of going traveling, and the man blind from birth were to say to the cripple as follows: 'See here! I am able to use my legs, but I have no eyes with which to see the rough and the smooth places in the road.' 7

"And the cripple were to say to the man blind from birth as follows: 'See here! I am able to use my eyes, but I have no legs with which to go forward and back.' 8

"And the man blind from birth, pleased and delighted, were to mount the cripple on his shoulders. And the cripple sitting on the shoulders of the man blind from birth were to direct him, saying, 'Leave the left and go to the right; leave the right and go to the left.' 9

"Here the man blind from birth is without power of his own, and weak, and cannot go of his own impulse or might. The cripple also is without power of his own, and weak, and cannot go of his own impulse or might. Yet when they mutually support one another it is not impossible for them to go. 10

"In exactly the same way Name is without power of its own, and cannot spring up of its own might, nor perform this or that action. Form also is without power of its own, and cannot spring up of its own might, nor perform this or that action. Yet when they mutually support one another it is not impossible for them to spring up and go on. 11

"There is no material that exists for the production of Name and Form; and when Name and Form cease, they do not go anywhither in s.p.a.ce. After Name and Form have ceased, they do not exist anywhere in the shape of heaped-up music material. Thus when a lute is played upon, there is no previous store of sound; and when the music ceases it does not go anywhither in s.p.a.ce. When it has ceased, it exists nowhere in a stored-up state. Having previously been non-existent, it came into existence on account of the structure and stem of the lute and the exertions of the performer; and as it came into existence so it pa.s.ses away. In exactly the same way, all the elements of being, both corporeal and non-corporeal come into existence after having previously been non-existent; and having come into existence pa.s.s away. 12

"There is not a self residing in Name and Form, but the cooperation of the conformations produces what people call a man. 13

"Just as the word 'chariot' is but a mode of expression for axle, wheels, the chariot-body and other const.i.tuents in their proper combination, so a living being is the appearance of the groups with the four elements as they are joined in a unit. There is no self in the carriage and there is no self in man. 14

"O bhikkhus, this doctrine is sure and an eternal truth, that there is no self outside of its parts. This self of ours which const.i.tutes Name and Form is a combination of the groups with the four elements, but there is no ego ent.i.ty, no self in itself. 15