Томас Карлейль
Sacred Books of the East
"I dwell indeed at Srâvasti, a land rich in produce, and enjoying peace; Prasenagit is the great king thereof, the offspring of the 'lion' family; his high renown and fame spread everywhere, reverenced by all both far and near. Now am I wishful there to found a Vihâra, I pray you of your tenderness accept it from me. I know the heart of Buddha has no preferences, nor does he seek a resting-place from labor, but on behalf of all that lives refuse not my request."
Buddha, knowing the householder's heart, that his great charity was now the moving cause—untainted and unselfish charity, nobly considerate of the heart of all that lives—he said:
"Now you have seen the true doctrine, your guileless heart loves to exercise its charity: for wealth and money are inconstant treasures, 'twere better quickly to bestow such things on others. For when a treasury has been burnt, whatever precious things may have escaped the fire, the wise man, knowing their inconstancy, gives freely, doing acts of kindness with his saved possessions. But the niggard guards them carefully, fearing to lose them, worn by anxiety, but never fearing 'inconstancy,' and that accumulated sorrow, when he loses all! There is a proper time and a proper mode in charity; just as the vigorous warrior goes to battle, so is the man 'able to give'—he also is an able warrior; a champion strong and wise in action. The charitable man is loved by all, well-known and far-renowned! his friendship prized by the gentle and the good, in death his heart at rest and full of joy! He suffers no repentance, no tormenting fear, nor is he born a wretched ghost or demon! this is the opening flower of his reward, the fruit that follows—hard to conjecture! In all the six conditions born there is no sweet companion like pure charity; if born a Deva or a man, then charity brings worship and renown on every hand; if born among the lower creatures, the result of charity will follow in contentment got; wisdom leads the way to fixed composure without dependence and without number, and if we even reach the immortal path, still by continuous acts of charity we fulfil ourselves in consequence of kindly charity done elsewhere. Training ourselves in the eightfold path of recollection, in every thought the heart is filled with joy; firm fixed in holy contemplation, by meditation still we add to wisdom, able to see aright the cause of birth and death; having beheld aright the cause of these, then follows in due order perfect deliverance. The charitable man discarding earthly wealth, nobly excludes the power of covetous desire; loving and compassionate now, he gives with reverence and banishes all hatred, envy, anger. So plainly may we see the fruit of charity, putting away all covetous and unbelieving ways, the bands of sorrow all destroyed: this is the fruit of kindly charity. Know then! the charitable man has found the cause of final rescue; even as the man who plants the sapling thereby secures the shade, the flowers, the fruit of the tree full grown; the result of charity is even so, its reward is joy and the great Nirvâna. The charity which un-stores wealth leads to returns of well-stored fruit. Giving away our food we get more strength, giving away our clothes we get more beauty, founding religious rest-places we reap the perfect fruit of the best charity. There is a way of giving, seeking pleasure by it; there is a way of giving, coveting to get more; some also give away to get a name for charity, others to get the happiness of heaven, others to avoid the pain of being poor hereafter, but yours, O friend! is a charity without such thoughts: the highest and the best degree of charity, without self-interest or thought of getting more. What your heart inclines you now to do, let it be quickly done and well completed! The uncertain and the lustful heart goes wandering here and there, but the pure eyes of virtue opening, the heart comes back and rests!" The nobleman accepting Buddha's teaching, his kindly heart receiving yet more light.
He invited Upatishya, his excellent friend, to accompany him on his return to Kosala; and then going round to select a pleasant site, he saw the garden of the heir-apparent, Geta, the groves and limpid streams most pure. Proceeding where the prince was dwelling, he asked for leave to buy the ground; the prince, because he valued it so much, at first was not inclined to sell, but said at last:—"If you can cover it with gold then, but not else, you may possess it."
The nobleman, his heart rejoicing, forthwith began to spread his gold. Then Geta said: "I will not give, why then spread you your gold?" The nobleman replied, "Not give; why then said you, 'Fill it with yellow gold'?" And thus they differed and contended both, till they resorted to the magistrate.
Meanwhile the people whispered much about his unwonted charity, and Geta too, knowing the man's sincerity, asked more about the matter: what his reasons were. On his reply, "I wish to found a Vihâra, and offer it to the Tathâgata and all his Bhikshu followers," the prince, hearing the name of Buddha, received at once illumination, and only took one-half the gold, desiring to share in the foundation: "Yours is the land," he said, "but mine the trees; these will I give to Buddha as my share in the offering." Then the noble took the land, Geta the trees, and settled both in trust on Sâriputra. Then they began to build the hall, laboring night and day to finish it. Lofty it rose and choicely decorated, as one of the four kings' palaces, in just proportions, following the directions which Buddha had declared the right ones. Never yet so great a miracle as this! the priests shone in the streets of Srâvasti! Tathâgata, seeing the divine shelter, with all his holy ones resorted to the place to rest. No followers there to bow in prostrate service, his followers rich in wisdom only. The nobleman reaping his reward, at the end of life ascended up to heaven, leaving to sons and grandsons a good foundation, through successive generations, to plough the field of merit.
Interview between Father and Son
Buddha in the Magadha country employing himself in converting all kinds of unbelievers, entirely changed them by the one and self-same law he preached, even as the sun drowns with its brightness all the stars. Then leaving the city of the five mountains with the company of his thousand disciples, and with a great multitude who went before and came after him, he advanced towards the Ni-kin mountain, near Kapilavastu; and there he conceived in himself a generous purpose to prepare an offering according to his religious doctrine to present to his father, the king. And now, in anticipation of his coming, the royal teacher and the chief minister had sent forth certain officers and their attendants to observe on the right hand and the left what was taking place; and they soon espied him (Buddha) as he advanced or halted on the way. Knowing that Buddha was now returning to his country they hastened back and quickly announced the tidings, "The prince who wandered forth afar to obtain enlightenment, having fulfilled his aim, is now coming back." The king hearing the news was greatly rejoiced, and forthwith went out with his gaudy equipage to meet his son; and the whole body of gentry belonging to the country, went forth with him in his company. Gradually advancing he beheld Buddha from afar, his marks of beauty sparkling with splendor twofold greater than of yore; placed in the middle of the great congregation he seemed to be even as Brahma râga. Descending from his chariot and advancing with dignity, the king was anxious lest there should be any religious difficulty in the way of instant recognition; and now beholding his beauty he inwardly rejoiced, but his mouth found no words to utter. He reflected, too, how that he was still dwelling among the unconverted throng, whilst his son had advanced and become a saint; and although he was his son, yet as he now occupied the position of a religious lord, he knew not by what name to address him. Furthermore he thought with himself how he had long ago desired earnestly this interview, which now had happened unawares. Meantime his son in silence took a seat, perfectly composed and with unchanged countenance. Thus for some time sitting opposite each other, with no expression of feeling the king reflected thus, "How desolate and sad does he now make my heart, as that of a man, who, fainting, longs for water, upon the road espies a fountain pure and cold; with haste he speeds towards it and longs to drink, when suddenly the spring dries up and disappears. Thus, now I see my son, his well-known features as of old; but how estranged his heart! and how his manner high and lifted up! There are no grateful outflowings of soul, his feelings seem unwilling to express themselves; cold and vacant there he sits; and like a thirsty man before a dried-up fountain so am I."
Still distant thus they sat, with crowding thoughts rushing through the mind, their eyes full met, but no responding joy; each looking at the other, seemed as one thinking of a distant friend who gazes by accident upon his pictured form. "That you," the king reflected, "who of right might rule the world, even as that Mândhâtri râga, should now go begging here and there your food! what joy or charm has such a life as this? Composed and firm as Sumeru, with marks of beauty bright as the sunlight, with dignity of step like the ox king, fearless as any lion, and yet receiving not the tribute of the world, but begging food sufficient for your body's nourishment!"
Buddha, knowing his father's mind, still kept to his own filial purpose. And then to open out his mind, and moved with pity for the multitude of people, by his miraculous power he rose in mid-air and with his hands appeared to grasp the sun and moon. Then he walked to and fro in space, and underwent all kinds of transformation, dividing his body into many parts, then joining all in one again. Treading firm on water as on dry land, entering the earth as in the water, passing through walls of stone without impediment, from the right side and the left water and fire produced! The king, his father, filled with joy, now dismissed all thought of son and father; then upon a lotus throne, seated in space, he (Buddha) for his father's sake declared the law:—
"I know that the king's heart is full of love and recollection, and that for his son's sake he adds grief to grief; but now let the bands of love that bind him, thinking of his son, be instantly unloosed and utterly destroyed. Ceasing from thoughts of love, let your calmed mind receive from me, your son, religious nourishment such as no son has offered yet to father: such do I present to you the king, my father. And what no father yet has from a son received, now from your son you may accept, a gift miraculous for any mortal king to enjoy, and seldom had by any heavenly king! The way superlative of life immortal I offer now the Mahârâga; from accumulated deeds comes birth, and as the result of deeds comes recompense. Knowing then that deeds bring fruit, how diligent should you be to rid yourself of worldly deeds! how careful that in the world your deeds should be only good and gentle! Fondly affected by relationship or firmly bound by mutual ties of love, at end of life the soul goes forth alone—then, only our good deeds befriend us. Whirled in the five ways of the wheel of life, three kinds of deeds produce three kinds of birth, and these are caused by lustful hankering, each kind different in its character. Deprive these of their power by the practice now of proper deeds of body and of word; by such right preparation, day and night strive to get rid of all confusion of the mind and practise silent contemplation; only this brings profit in the end, besides this there is no reality; for be sure! the three worlds are but as the froth and bubble of the sea. Would you have pleasure, or would you practise that which brings it near? then prepare yourself by deeds that bring the fourth birth: but still the five ways in the wheel of birth and death are like the uncertain wandering of the stars; for heavenly beings too must suffer change: how shall we find with men a hope of constancy; Nirvâna! that is the chief rest; composure! that the best of all enjoyments! The five indulgences enjoyed by mortal kings are fraught with danger and distress, like dwelling with a poisonous snake; what pleasure, for a moment, can there be in such a case? The wise man sees the world as compassed round with burning flames; he fears always, nor can he rest till he has banished, once for all, birth, age, and death. Infinitely quiet is the place where the wise man finds his abode; no need of arms or weapons there! no elephants or horses, chariots or soldiers there! Subdued the power of covetous desire and angry thoughts and ignorance, there's nothing left in the wide world to conquer! Knowing what sorrow is, he cuts away the cause of sorrow. This destroyed, by practising right means, rightly enlightened in the four true principles, he casts off fear and escapes the evil ways of birth."
The king when first he saw his wondrous spiritual power of miracle rejoiced in heart; but now his feelings deeply affected by the joy of hearing truth, he became a perfect vessel for receiving true religion, and with clasped hands he breathed forth his praise: "Wonderful indeed! the fruit of your resolve completed thus! Wonderful indeed! the overwhelming sorrow passed away! Wonderful indeed, this gain to me! At first my sorrowing heart was heavy, but now my sorrow has brought forth only profit! Wonderful indeed! for now, to-day, I reap the full fruit of a begotten son. It was right he should reject the choice pleasures of a monarch, it was right he should so earnestly and with diligence practise penance; it was right he should cast off his family and kin; it was right he should cut off every feeling of love and affection. The old Rishi kings boasting of their penance gained no merit; but you, living in a peaceful, quiet place, have done all and completed all; yourself at rest now you give rest to others, moved by your mighty sympathy for all that lives! If you had kept your first estate with men, and as a Kakravartin monarch ruled the world, possessing then no self-depending power of miracle, how could my soul have then received deliverance? Then there would have been no excellent law declared, causing me such joy to-day; no! had you been a universal sovereign, the bonds of birth and death would still have been unsevered, but now you have escaped from birth and death; the great pain of transmigration overcome, you are able, for the sake of every creature, widely to preach the law of life immortal, and to exhibit thus your power miraculous, and show the deep and wide power of wisdom; the grief of birth and death eternally destroyed, you now have risen far above both gods and men. You might have kept the holy state of a Kakravartin monarch; but no such good as this would have resulted." Thus his words of praise concluded, filled with increased reverence and religious love, he who occupied the honored place of a royal father, bowed down respectfully and did obeisance. Then all the people of the kingdom, beholding Buddha's miraculous power, and having heard the deep and excellent law, seeing, moreover, the king's grave reverence, with clasped hands bowed down and worshipped. Possessed with deep portentous thoughts, satiated with sorrows attached to lay-life, they all conceived a wish to leave their homes. The princes, too, of the Sâkya tribe, their minds enlightened to perceive the perfect fruit of righteousness, entirely satiated with the glittering joys of the world, forsaking home, rejoiced to join his company. Ânanda, Nanda, Kin-pi, Anuruddha, Nandupananda, with Kundadana, all these principal nobles and others of the Sâkya family, from the teaching of Buddha became disciples and accepted the law. The sons of the great minister of state, Udâyin being the chief, with all the royal princes following in order became recluses. Moreover, the son of Atalî, whose name was Upâli, seeing all these princes and the sons of the chief minister becoming hermits, his mind opening for conversion, he, too, received the law of renunciation. The royal father seeing his son possessing the great qualities of Riddhi, himself entered on the calm flowings of thought, the gate of the true law of eternal life. Leaving his kingly estate and country, lost in meditation, he drank sweet dew. Practising his religious duties in solitude, silent and contemplative he dwelt in his palace, a royal Rishi. Tathâgata following a peaceable life, recognized fully by his tribe, repeating the joyful news of religion, gladdened the hearts of all his kinsmen hearing him. And now, it being the right time for begging food, he entered the Kapila country; in the city all the lords and ladies, in admiration, raised this chant of praise: "Siddhârtha! fully enlightened! has come back again!" The news flying quickly in and out of doors, the great and small came forth to see him; every door and every window crowded, climbing on shoulders, bending down the eyes, they gazed upon the marks of beauty on his person, shining and glorious! Wearing his Kashâya garment outside, the glory of his person from within shone forth, like the sun's perfect wheel; within, without, he seemed one mass of splendor. Those who beheld were filled with sympathizing joy; their hands conjoined, they wept for gladness; and so they watched him as he paced with dignity the road, his form collected, all his organs well-controlled! His lovely body exhibiting the perfection of religious beauty, his dignified compassion adding to their regretful joy; his shaven head, his personal beauty sacrificed! his body clad in dark and sombre vestment, his manner natural and plain, his unadorned appearance; his circumspection as he looked upon the earth in walking! "He who ought to have had held over him the feather-shade," they said, "whose hands should grasp 'the reins of the flying dragon,' see how he walks in daylight on the dusty road! holding his alms-dish, going to beg! Gifted enough to tread down every enemy, lovely enough to gladden woman's heart, with glittering vesture and with godlike crown reverenced he might have been by servile crowds! But now, his manly beauty hidden, with heart restrained, and outward form subdued, rejecting the much-coveted and glorious apparel, his shining body clad with garments gray, what aim, what object, now! Hating the five delights that move the world, forsaking virtuous wife and tender child, loving the solitude, he wanders friendless; hard, indeed, for virtuous wife through the long night, cherishing her grief; and now to hear he is a hermit! She inquires not now of the royal Suddhodana if he has seen his son or not! But as she views his beauteous person, to think his altered form is now a hermit's! hating his home, still full of love; his father, too, what rest for him! And then his loving child Râhula, weeping with constant sorrowful desire! And now to see no change, or heart-relenting; and this the end of such enlightenment! All these attractive marks, the proofs of a religious calling, whereas, when born, all said, these are marks of a 'great man,' who ought to receive tribute from the four seas! And now to see what he has come to! all these predictive words vain and illusive."
Thus they talked together, the gossiping multitude, with confused accents. Tathâgata, his heart unaffected, felt no joy and no regret. But he was moved by equal love to all the world, his one desire that men should escape the grief of lust; to cause the root of virtue to increase, and for the sake of coming ages, to leave the marks of self-denial behind him, to dissipate the clouds and mists of sensual desire.
He entered, thus intentioned, on the town to beg. He accepted food both good or bad, whatever came, from rich or poor, without distinction; having filled his alms-dish, he then returned back to the solitude.
Receiving the Getavana Vihâra
The lord of the world, having converted the people of Kapilavastu according to their several circumstances, his work being done, he went with the great body of his followers, and directed his way to the country of Kosala, where dwelt King Prasenagit. The Getavana was now fully adorned, and its halls and courts carefully prepared. The fountains and streams flowed through the garden which glittered with flowers and fruit; rare birds sat by the pools, and on the land they sang in sweet concord, according to their kind.
Beautiful in every way as the palace of Mount Kilas, such was the Getavana. Then the noble friend of the orphans, surrounded by his attendants, who met him on the way, scattering flowers and burning incense, invited the lord to enter the Getavana. In his hand he carried a golden dragon-pitcher, and bending low upon his knees he poured the flowing water as a sign of the gift of the Getavana Vihâra for the use of the priesthood throughout the world. The lord then received it, with the prayer that "overruling all evil influences it might give the kingdom permanent rest, and that the happiness of Anâthapindada might flow out in countless streams." Then the king Prasenagit, hearing that the lord had come, with his royal equipage went to the Getavana to worship at the lord's feet. Having arrived and taken a seat on one side, with clasped hands he spake to Buddha thus:—
"O that my unworthy and obscure kingdom should thus suddenly have met such fortune! For how can misfortunes or frequent calamities possibly affect it, in the presence of so great a man? And now that I have seen your sacred features, I may perhaps partake of the converting streams of your teaching. A town although it is composed of many sections, yet both ignoble and holy persons may enter the surpassing stream; and so the wind which fans the perfumed grove causes the scents to unite and form one pleasant breeze; and as the birds which collect on Mount Sumeru are many, and the various shades that blend in shining gold, so an assembly may consist of persons of different capacities: individually insignificant, but a glorious body. The desert master by nourishing the Rishi, procured a birth as the three leg, or foot star; worldly profit is fleeting and perishable, religious profit is eternal and inexhaustible; a man though a king is full of trouble, a common man, who is holy, has everlasting rest."
Buddha knowing the state of the king's heart—that he rejoiced in religion as Sakrarâga—considered the two obstacles that weighted him—viz., too great love of money and of external pleasures, then seizing the opportunity, and knowing the tendencies of his heart, he began, for the king's sake, to preach: "Even those who, by evil karma, have been born in low degree, when they see a person of virtuous character, feel reverence for him; how much rather ought an independent king, who by his previous conditions of life has acquired much merit, when he encounters Buddha, to conceive even more reverence. Nor is it difficult to understand, that a country should enjoy more rest and peace, by the presence of Buddha, than if he were not to dwell therein. And now, as I briefly declare my law, let the Mahârâga listen and weigh my words, and hold fast that which I deliver! See now the end of my perfected merit, my life is done, there is for me no further body or spirit, but freedom from all ties of kith or kin! The good or evil deeds we do from first to last follow us as shadows; most exalted then the deeds of the king of the law. The prince who cherishes his people, in the present life gains renown, and hereafter ascends to heaven; but by disobedience and neglect of duty, present distress is felt and future misery! As in old times Lui-'ma râga, by obeying the precepts, was born in heaven, whilst Kin-pu râga, doing wickedly, at the end of life was born in misery. Now then, for the sake of the great king, I will briefly relate the good and evil law. The great requirement is a loving heart! to regard the people as we do an only son, not to oppress, not to destroy; to keep in due check every member of the body, to forsake unrighteous doctrine and walk in the straight path; not to exalt one's self by treading down others, but to comfort and befriend those in suffering; not to exercise one's self in false theories, nor to ponder much on kingly dignity, nor to listen to the smooth words of false teachers. Not to vex one's self by austerities, not to exceed or transgress the right rules of kingly conduct, but to meditate on Buddha and weigh his righteous law, and to put down and adjust all that is contrary to religion; to exhibit true superiority by virtuous conduct and the highest exercise of reason, to meditate deeply on the vanity of earthly things, to realize the fickleness of life by constant recollection; to exalt the mind to the highest point of reflection, to seek sincere faith (truth) with firm purpose; to retain an inward sense of happiness resulting from one's self, and to look forward to increased happiness hereafter; to lay up a good name for distant ages, this will secure the favor of Tathâgata, as men now loving sweet fruit will hereafter be praised by their descendants. There is a way of darkness out of light, there is a way of light out of darkness; there is darkness which follows after the gloom, there is a light which causes the brightening of light. The wise man, leaving first principles, should go on to get more light; evil words will be repeated far and wide by the multitude, but there are few to follow good direction: It is impossible, however, to avoid result of works, the doer cannot escape; if there had been no first works, there had been in the end no result of doing—no reward for good, no hereafter joy; but because works are done, there is no escape. Let us then practise good works; let us inspect our thoughts that we do no evil, because as we sow so we reap. As when enclosed in a four-stone mountain, there is no escape or place of refuge for anyone, so within this mountain-wall of old age, birth, disease, and death, there is no escape for the world. Only by considering and practising the true law can we escape from this sorrow-piled mountain. There is, indeed, no constancy in the world, the end of the pleasures of sense is as the lightning flash, whilst old age and death are as the piercing bolts; what profit, then, in doing iniquity! All the ancient conquering kings, who were as gods on earth, thought by their strength to overcome decay; but after a brief life they too disappeared. The Kalpa-fire will melt Mount Sumeru, the water of the ocean will be dried up, how much less can our human frame, which is as a bubble, expect to endure for long upon the earth! The fierce wind scatters the thick mists, the sun's rays encircle Mount Sumeru, the fierce fire licks up the place of moisture, so things are ever born once more to be destroyed! The body is a thing of unreality, kept through the suffering of the long night pampered by wealth, living idly and in carelessness, death suddenly comes and it is carried away as rotten wood in the stream! The wise man, expecting these changes, with diligence strives against sloth; the dread of birth and death acts as a spur to keep him from lagging on the road; he frees himself from engagements, he is not occupied with self-pleasing, he is not entangled by any of the cares of life, he holds to no business, seeks no friendships, engages in no learned career, nor yet wholly separates himself from it; for his learning is the wisdom of not-perceiving wisdom, but yet perceiving that which tells him of his own impermanence; having a body, yet keeping aloof from defilement, he learns to regard defilement as the greatest evil. He knows that, though born in the Arûpa world, there is yet no escape from the changes of time; his learning, then, is to acquire the changeless body; for where no change is, there is peace. Thus the possession of this changeful body is the foundation of all sorrow. Therefore, again, all who are wise make this their aim—to seek a bodiless condition; all the various orders of sentient creatures, from the indulgence of lust, derive pain; therefore all those in this condition ought to conceive a heart, loathing lust; putting away and loathing this condition, then they shall receive no more pain; though born in a state with or without an external form, the certainty of future change is the root of sorrow; for so long as there is no perfect cessation of personal being, there can be, certainly, no absence of personal desire; beholding, in this way, the character of the three worlds, their inconstancy and unreality, the presence of ever-consuming pain, how can the wise man seek enjoyment therein? When a tree is burning with fierce flames how can the birds congregate therein? The wise man, who is regarded as an enlightened sage, without this knowledge is ignorant; having this knowledge, then true wisdom dawns; without it, there is no enlightenment. To get this wisdom is the one aim, to neglect it is the mistake of life. All the teaching of the schools should be centred here; without it is no true reason. To recount this excellent system is not for those who dwell in family connection; nor is it, on that account, not to be said, for religion concerns a man individually. Burned up with sorrow, by entering the cool stream, all may obtain relief and ease; the light of a lamp in a dark coom lights up equally objects of all colors, so is it with those who devote themselves to religion—there is no distinction between the professed disciple and the unlearned. Sometimes the mountain-dweller falls into ruin, sometimes the humble householder mounts up to be a Rishi; the want of faith is the engulfing sea, the presence of disorderly belief is the rolling flood. The tide of lust carries away the world; involved in its eddies there is no escape; wisdom is the handy boat, reflection is the hold-fast. The drum-call of religion, the barrier of thought, these alone can rescue from the sea of ignorance."
