Life of Buddha (Selections) and Corpus Hermeticum: Deep Thought

There was the lion Likkhavi, among the Likkhavis the senior, his noble form bold as the lion's, standing there with lion eyes, but without the lion's pride, taught by the Sâkya lion, who thus began: "Great and illustrious personages, famed as a tribe for grace and comeliness! put aside, I pray, the world's high thoughts, and now accept the abounding lustre of religious teaching. Wealth and beauty, scented flowers and ornaments like these, are not to be compared for grace with moral rectitude! Your land productive and in peaceful quiet--this is your great renown; but true gracefulness of body and a happy people depend upon the heart well-governed. Add but to this a reverent feeling for religion, then a people's fame is at its height! a fertile land and all the dwellers in it, as a united body, virtuous! To-day then learn this virtue, cherish with carefulness the people, lead them as a body in the right way of rectitude, even as the ox-king leads the way across the river-ford. If a man with earnest recollection ponder on things of this world and the next, he will consider how by right behavior right morals he prepares, as the result of merit, rest in either world. For all in this world will exceedingly revere him, his fame will spread abroad through every part, the virtuous will rejoice to call him friend, and the outflowings of his goodness will know no bounds forever. The precious gems found in the desert wilds are all from earth engendered; moral conduct, likewise, as the earth, is the great source of all that is good. By this, without the use of wings, we fly through space, we cross the river needing not a handy boat; but without this a man will find it hard indeed to cross the stream of sorrow or stay the rush of sorrow. As when a tree with lovely flowers and fruit, pierced by some sharp instrument, is hard to climb, so is it with the much-renowned for strength and beauty, who break through the laws of moral rectitude! Sitting upright in the royal palace, the heart of the king was grave and majestic; with a view to gain the merit of a pure and moral life, he became a convert of a great Rishi. With garments dyed and clad with hair, shaved, save one spiral knot, he led a hermit's life, but, as he did not rule himself with strict morality, he was immersed in suffering and sorrow. Each morn and eve he used the three ablutions, sacrificed to fire and practised strict austerity, let his body be in filth as the brute beast, passed through fire and water, dwelt amidst the craggy rocks, inhaled the wind, drank from the Ganges' stream, controlled himself with bitter fasts--but all! far short of moral rectitude. For though a man inure himself to live as any brute, he is not on that account a vessel of the righteous law; whilst he who breaks the laws of right behavior invites detraction, and is one no virtuous man can love; his heart is ever filled with boding fear, his evil name pursues him as a shadow. Having neither profit nor advantage in this world, how can he in the next world reap content? Therefore the wise man ought to practise pure behavior; passing through the wilderness of birth and death, pure conduct is to him a virtuous guide. From pure behavior comes self-power, which frees a man from many dangers; pure conduct, like a ladder, enables us to climb to heaven. Those who found themselves on right behavior, cut off the source of pain and grief; but they who by transgression destroy this mind, may mourn the loss of every virtuous principle. To gain this end first banish every ground of 'self'; this thought of 'self' shades every lofty aim, even as the ashes that conceal the fire, treading on which the foot is burned. Pride and indifference shroud this heart, too, as the sun is obscured by the piled-up clouds; supercilious thoughts root out all modesty of mind, and sorrow saps the strongest will. As age and disease waste youthful beauty, so pride of self destroys all virtue; the Devas and Asuras, thus from jealousy and envy, raised mutual strife. The loss of virtue and of merit which we mourn, proceeds from 'pride of self' throughout; and as I am a conqueror amid conquerors, so he who conquers self is one with me. He who little cares to conquer self, is but a foolish master; beauty, or earthly things, family renown and such things, all are utterly inconstant, and what is changeable can give no rest of interval. If in the end the law of entire destruction is exacted, what use is there in indolence and pride? Covetous desire is the greatest source of sorrow, appearing as a friend in secret 'tis our enemy. As a fierce fire excited from within a house, so is the fire of covetous desire: the burning flame of covetous desire is fiercer far than fire which burns the world. For fire may be put out by water in excess, but what can overpower the fire of lust? The fire which fiercely burns the desert grass dies out, and then the grass will grow again; but when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman; by this evil karman a man falls into perdition, and so there is no greater enemy to man than lust. Lusting, man gives way to amorous indulgence, by this he is led to practise every kind of lustful longing; indulging thus, he gathers frequent sorrow. No greater evil is there than lust. Lust is a dire disease, and the foolish master stops the medicine of wisdom. The study of heretical books not leading to right thought, causes the lustful heart to increase and grow, for these books are not correct on the points of impermanency, the non-existence of self, and any object ground for 'self.' But a true and right apprehension through the power of wisdom, is effectual to destroy that false desire, and therefore our object should be to practise this true apprehension. Right apprehension once produced then there is deliverance from covetous desire, for a false estimate of excellency produces a covetous desire to excel, whilst a false view of demerit produces anger and regret; but the idea of excelling and also of inferiority (in the sense of demerit) both destroyed, the desire to excel and also anger (on account of inferiority) are destroyed. Anger! how it changes the comely face, how it destroys the loveliness of beauty! Anger dulls the brightness of the eye, chokes all desire to hear the principles of truth, cuts and divides the principle of family affection, impoverishes and weakens every worldly aim. Therefore let anger be subdued, yield not to the angry impulse; he who can hold his wild and angry heart is well entitled 'illustrious charioteer.' For men call such a one 'illustrious team-breaker' who can with bands restrain the unbroken steed; so anger not subdued, its fire unquenched, the sorrow of repentance burns like fire. A man who allows wild passion to arise within, himself first burns his heart, then after burning adds the wind thereto which ignites the fire again, or not, as the case may be. The pain of birth, old age, disease, and death, press heavily upon the world, but adding 'passion' to the score, what is this but to increase our foes when pressed by foes? But rather, seeing how the world is pressed by throngs of grief, we ought to encourage in us love, and as the world produces grief on grief, so should we add as antidotes unnumbered remedies." Tathâgata, illustrious in expedients, according to the disease, thus briefly spoke; even as a good physician in the world, according to the disease, prescribes his medicine. And now the Likkhavis, hearing the sermon preached by Buddha, arose forthwith and bowed at Buddha's feet, and joyfully they placed them on their heads. Then they asked both Buddha and the congregation on the morrow to accept their poor religious offerings. But Buddha told them that already Âmrâ had invited him. On this the Likkhavis, harboring thoughts of pride and disappointment, said: "Why should that one take away our profit?" But, knowing Buddha's heart to be impartial and fair, they once again regained their cheerfulness. Tathâgata, moreover, nobly seizing the occasion, appeasing them, produced within a joyful heart; and so subdued, their grandeur of appearance came again, as when a snake subdued by charms glistens with shining skin. And now, the night being passed, the signs of dawn appearing, Buddha and the great assembly go to the abode of Âmrâ, and having received her entertainment, they went on to the village of Pi-nau, and there he rested during the rainy season; the three months' rest being ended, again he returned to Vaisâli, and dwelt beside the Monkey Tank; sitting there in a shady grove, he shed a flood of glory from his person; aroused thereby, Mâra Pisuna came to the place where Buddha was, and with closed palms exhorted him thus: "Formerly, beside the Nairañganâ river, when you had accomplished your true and steadfast aim, you said, 'When I have done all I have to do, then will I pass at once to Nirvâna'; and now you have done all you have to do, you should, as then you said, pass to Nirvâna."

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."

Have not all men then Mind? Thou sayest well, O thou, thus speaking. I, Mind, myself am present with holy men and good, the pure and merciful, men who live piously. [To such] my presence doth become an aid, and straightway they gain gnosis of all things, and win the Father's love by their pure lives, and give Him thanks, invoking on Him blessings, and chanting hymns, intent on Him with ardent love. And ere they give the body up unto its proper death, they turn them with disgust from its sensations, from knowledge of what things they operate. Nay, it is I, the Mind, that will not let the operations which befall the body, work to their [natural] end. For being door-keeper I'll close up [all] the entrances, and cut the mental actions off which base and evil energies induce.