Life of Buddha (Selections)
Samuel Beal (1883) - Life of Buddha III
Scripture Selection
Bimbasâra Râga, having, in a decorous manner, and with soothing speech,
made his request, the prince on his part respectfully replied, in the
following words, deep and heart-stirring: "Illustrious and
world-renowned! Your words are not opposed to reason, descendant of a
distinguished family--an Aryan--amongst men a true friend indeed,
righteous and sincere to the bottom of your heart, it is proper for
religion's sake to speak thus. In all the world, in its different
sections, there is no chartered place for solid virtue, for if virtue
flags and folly rules, what reverence can there be, or honor paid, to a
high name or boast of prowess, inherited from former generations! And so
there may be in the midst of great distress, large goodness, these are
not mutually opposed. This then is so with the world in the connection
of true worth and friendship. A true friend who makes good use of
wealth--is rightly called a fast and firm treasure, but he who guards
and stints the profit he has made, his wealth will soon be spent and
lost; the wealth of a country is no constant treasure, but that which is
given in charity is rich in returns, therefore charity is a true friend:
although it scatters, yet it brings no repentance; you indeed are known
as liberal and kind, I make no reply in opposition to you, but simply as
we meet, so with agreeable purpose we talk. I fear birth, old age,
disease, and death, and so I seek to find a sure mode of deliverance; I
have put away thought of relatives and family affection, how is it
possible then for me to return to the world and not to fear to revive
the poisonous snake, and after the hail to be burned in the fierce fire;
indeed, I fear the objects of these several desires, this whirling in
the stream of life troubles my heart, these five desires, the inconstant
thieves--stealing from men their choicest treasures, making them unreal,
false, and fickle--are like the man called up as an apparition; for a
time the beholders are affected by it, but it has no lasting hold upon
the mind; so these five desires are the great obstacles, forever
disarranging the way of peace; if the joys of heaven are not worth
having, how much less the desires common to men, begetting the thirst of
wild love, and then lost in the enjoyment, as the fierce wind fans the
fire, till the fuel be spent and the fire expires; of all unrighteous
things in the world, there is nothing worse than the domain of the five
desires; for all men maddened by the power of lust, giving themselves to
pleasure, are dead to reason. The wise man fears these desires, he fears
to fall into the way of unrighteousness; for like a king who rules all
within the four seas, yet still seeks beyond for something more, so is
lust; like the unbounded ocean, it knows not when and where to stop.
Mandha, the Kakravartin, when the heavens rained yellow gold, and he
ruled all within the seas, yet sighed after the domain of the
thirty-three heavens; dividing with Sakra his seat, and so through the
power of this lust he died; Nung-Sha, whilst practising austerities, got
power to rule the thirty-three heavenly abodes, but from lust he became
proud and supercilious; the Rishi whilst stepping into his chariot,
through carelessness in his gait, fell down into the midst of the
serpent pit. Yen-lo, the universal monarch (Kakravartin), wandering
abroad through the Trayastrimsas heaven, took a heavenly woman (Apsara)
for a queen, and unjustly extorted the gold of a Rishi; the Rishi, in
anger, added a charm, by which the country was ruined, and his life
ended. Po-lo, and Sakra king of Devas, and Nung-Sha returning to Sakra;
what certainty is there, even for the lord of heaven? Neither is any
country safe, though kept by the mighty strength of those dwelling in
it. But when one's clothing consists of grass, the berries one's food,
the rivulets one's drink, with long hair flowing to the ground, silent
as a Muni, seeking nothing, in this way practising austerities, in the
end lust shall be destroyed. Know then, that the province of the five
desires is avowedly an enemy of the religious man. Even the
one-thousand-armed invincible king, strong in his might, finds it hard
to conquer this. The Rishi Râma perished because of lust; how much more
ought I, the son of a Kshatriya, to restrain lustful desire; but indulge
in lust a little, and like the child it grows apace, the wise man hates
it therefore; who would take poison for food? every sorrow is increased
and cherished by the offices of lust. If there is no lustful desire, the
risings of sorrow are not produced, the wise man seeing the bitterness
of sorrow, stamps out and destroys the risings of desire; that which the
world calls virtue, is but another form of this baneful law; worldly men
enjoying the pleasure of covetous desire then every form of careless
conduct results; these careless ways producing hurt, at death, the
subject of them reaps perdition. But by the diligent use of means, and
careful continuance therein, the consequences of negligence are avoided,
we should therefore dread the non-use of means; recollecting that all
things are illusory, the wise man covets them not; he who desires such
things, desires sorrow, and then goes on again ensnared in love, with no
certainty of ultimate freedom; he advances still and ever adds grief to
grief, like one holding a lighted torch burns his hand, and therefore
the wise man enters on no such things. The foolish man and the one who
doubts, still encouraging the covetous and burning heart, in the end
receives accumulated sorrow, not to be remedied by any prospect of rest;
covetousness and anger are as the serpent's poison; the wise man casts
away the approach of sorrow as a rotten bone; he tastes it not nor
touches it, lest it should corrupt his teeth, that which the wise man
will not take, the king will go through fire and water to obtain, the
wicked sons labor for wealth as for a piece of putrid flesh, o'er which
the hungry flocks of birds contend. So should we regard riches; the wise
man is ill pleased at having wealth stored up, the mind wild with
anxious thoughts, guarding himself by night and day, as a man who fears
some powerful enemy, like as a man's feelings revolt with disgust at the
sights seen beneath the slaughter post of the East Market; so the high
post which marks the presence of lust, and anger, and ignorance, the
wise man always avoids; as those who enter the mountains or the seas
have much to contend with and little rest, as the fruit which grows on a
high tree, and is grasped at by the covetous at the risk of life, so is
the region of covetous desire, though they see the difficulty of getting
it, yet how painfully do men scheme after wealth, difficult to acquire,
easy to dissipate, as that which is got in a dream: how can the wise man
hoard up such trash! Like covering over with a false surface a hole full
of fire, slipping through which the body is burnt, so is the fire of
covetous desire. The wise man meddles not with it. Like that Kaurava, or
Pih-se-ni Nanda, or Ni-k'he-lai Danta, as some butcher's appearance,
such also is the appearance of lustful desire; the wise man will have
nothing to do with it; he would rather throw his body into the water or
fire, or cast himself down over a steep precipice. Seeking to obtain
heavenly pleasures, what is this but to remove the place of sorrow,
without profit. Sün-tau, Po-sun-tau, brothers of Asura, lived together
in great affection, but on account of lustful desire slew one another,
and their name perished; all this then comes from lust; it is this which
makes a man vile, and lashes and goads him with piercing sorrow; lust
debases a man, robs him of all hope, whilst through the long night his
body and soul are worn out; like the stag that covets the power of
speech and dies, or the winged bird that covets sensual pleasure, or the
fish that covets the baited hook, such are the calamities that lust
brings; considering what are the requirements of life, none of these
possess permanency; we eat to appease the pain of hunger, to do away
with thirst we drink, we clothe ourselves to keep out the cold and wind,
we lie down to rest to get sleep, to procure locomotion we seek a
carriage, when we would halt we seek a seat, we wash to cleanse
ourselves from dirt; all these things are done to avoid inconvenience;
we may gather therefore that these five desires have no permanent
character; for as a man suffering from fever seeks and asks for some
cooling medicine, so covetousness seeks for something to satisfy its
longings; foolish men regard these things as permanent, and as the
necessary requirements of life, but, in sooth, there is no permanent
cessation of sorrow; for by coveting to appease these desires we really
increase them; there is no character of permanency therefore about them.
To be filled and clothed are no lasting pleasures, time passes, and the
sorrow recurs; summer is cool during the moon-tide shining; winter comes
and cold increases; and so through all the eightfold laws of the world
they possess no marks of permanence, sorrow and joy cannot agree
together, as a person slave-governed loses his renown. But religion
causes all things to be of service, as a king reigning in his
sovereignty; so religion controls sorrow, as one fits on a burden
according to power of endurance. Whatever our condition in the world,
still sorrows accumulate around us. Even in the condition of a king, how
does pain multiply, though bound to others by love, yet this is a cause
of grief; without friends and living alone, what joy can there be in
this? Though a man rules over the four kingdoms, yet only one part can
be enjoyed; to be concerned in ten thousand matters, what profit is
there in this, for we only accumulate anxieties. Put an end to sorrow,
then, by appeasing desire, refrain from busy work, this is rest. A king
enjoys his sensual pleasures; deprived of kingship there is the joy of
rest; in both cases there are pleasures but of different kinds; why then
be a king! Make then no plan or crafty expedient, to lead me back to the
five desires; what my heart prays for, is some quiet place and freedom;
but you desire to entangle me in relationships and duties, and destroy
the completion of what I seek; I am in no fear of family hatred, nor do
I seek the joys of heaven; my heart hankers after no vulgar profit, so I
have put away my royal diadem; and contrary to your way of thinking, I
prefer, henceforth, no more to rule. A hare rescued from the serpent's
mouth, would it go back again to be devoured? holding a torch and
burning himself, would not a man let it go? A man blind and recovering
his sight, would he again seek to be in darkness? the rich, does he sigh
for poverty? the wise, does he long to be ignorant? Has the world such
men as these? then will I again enjoy my country. But I desire to get
rid of birth, old age, and death, with body restrained, to beg my food;
with appetites moderated, to keep in my retreat; and then to avoid the
evil modes of a future life, this is to find peace in two worlds: now
then I pray you pity me not. Pity, rather, those who rule as kings!
their souls ever vacant and athirst, in the present world no repose,
hereafter receiving pain as their meed. You, who possess a distinguished
family name, and the reverence due to a great master, would generously
share your dignity with me, your worldly pleasures and amusements; I,
too, in return, for your sake, beseech you to share my reward with me;
he who indulges in the threefold kinds of pleasure, this man the world
calls 'Lord,' but this is not according to reason either, because these
things cannot be retained, but where there is no birth, or life, or
death, he who exercises himself in this way, is Lord indeed! You say
that while young a man should be gay, and when old then religious, but I
regard the feebleness of age as bringing with it loss of power to be
religious, unlike the firmness and power of youth, the will determined
and the heart established; but death as a robber with a drawn sword
follows us all, desiring to catch his prey; how then should we wait for
old age, ere we bring our mind to a religious life? Inconstancy is the
great hunter, age his bow, disease his arrows, in the fields of life and
death he hunts for living things as for the deer; when he can get his
opportunity, he takes our life; who then would wait for age? And what
the teachers say and do, with reference to matters connected with life
and death, exhorting the young, mature, or middle-aged, all to contrive
by any means, to prepare vast meetings for sacrifices, this they do
indeed of their own ignorance; better far to reverence the true law, and
put an end to sacrifice to appease the gods! Destroying life to gain
religious merit, what love can such a man possess? even if the reward of
such sacrifices were lasting, even for this, slaughter would be
unseemly; how much more, when the reward is transient! Shall we, in
search of this, slay that which lives, in worship? this is like those
who practise wisdom, and the way of religious abstraction, but neglect
the rules of moral conduct. It ill behooves us then to follow with the
world, and attend these sacrificial assemblies, and seek some present
good in killing that which lives; the wise avoid destroying life! Much
less do they engage in general sacrifices, for the purpose of gaining
future reward! the fruit promised in the three worlds is none of mine to
choose for happiness! All these are governed by transient, fickle laws,
like the wind, or the drop that is blown from the grass; such things
therefore I put away from me, and I seek for true escape. I hear there
is one O-lo-lam who eloquently discourses on the way of escape; I must
go to the place where he dwells, that great Rishi and hermit. But in
truth, sorrow must be banished; I regret indeed leaving you; may your
country have repose and quiet! safely defended by you as by the divine
Sakra râga! May wisdom be shed abroad as light upon your empire, like
the brightness of the meridian sun! may you be exceedingly victorious as
lord of the great earth, with a perfect heart ruling over its destiny!
May you direct and defend its sons! ruling your empire in righteousness!
Water and snow and fire are opposed to one another, but the fire by its
influence causes vapor, the vapor causes the floating clouds, the
floating clouds drop down rain; there are birds in space, who drink the
rain, with rainless bodies. Slaughter and peaceful homes are
enemies! those who would have peace hate slaughter, and if those who
slaughter are so hateful, then put an end, O king, to those who practise
it! And bid these find release, as those who drink and yet are parched
with thirst."