Chapter III: Bimbisâra Raga Invites the Prince (1)

The royal prince, departing from the court-master (i.e. the Purohita) and the great minister, Saddharma, keeping along the stream, then crossing the Ganges, he took the road towards the Vulture Peak,[99] hidden among the five mountains, standing alone a lovely peak as a roof amid the others. The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills; all these he gazed upon--then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven. The country folk, seeing the royal prince, his comeliness and his excessive grace, though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner of Isvara. They stayed the foot, who passed athwart the path; those hastened on, who were behind; those going before, turned back their heads and gazed with earnest, wistful look. The marks and distinguishing points of his person, on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation. With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies modestly, correcting every careless or unseemly gesture, thus they showed their reverence to him silently; those who with anxious heart, seeking release, were moved by love, with feelings composed, bowed down the more. Great men and women, in their several engagements, at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back. For the white circle between his eyebrows adorning his wide and violet-colored eyes, his noble body bright as gold, his pure and web-joined fingers, all these, though he were but a hermit, were marks of one who was a holy king; and now the men and women of Râgagriha, the old and young alike, were moved, and cried, "This man so noble as a recluse, what common joy is this for us!" At this time Bimbisâra Râga, placed upon a high tower of observation, seeing all those men and women, in different ways exhibiting one mark of surprise, calling before him some man outside, inquired at once the cause of it; this one bending his knee below the tower, told fully what he had seen and heard, "That one of the Sâkya race, renowned of old, a prince most excellent and wonderful, divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him."

The king on hearing this was deeply moved at heart, and though his body was restrained, his soul had gone. Calling his ministers speedily before him, and all his nobles and attendants, he bade them follow secretly the prince's steps, to observe what charity was given. So, in obedience to the command, they followed and watched him steadfastly, as with even gait and unmoved presence he entered on the town and begged his food, according to the rule of all great hermits, with joyful mien and undisturbed mind, not anxious whether much or little alms were given; whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drunk of the flowing stream, he joyous sat upon the immaculate mountain. There he beheld the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes; his sacred garments bright and lustrous, shone as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one returning, reported what they had seen; the king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes; then, as the lion-king, he strode forth, and choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he, with them, led the way, followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain.

And now beholding the dignity of Bodhisattva, every outward gesture under government, sitting with ease upon the mountain crag, as the moon shining limpid in the pure heavens, so was his matchless beauty and purity of grace; then as the converting presence of religion dwelling within the heart makes it reverential, so, beholding him, he reverently approached, even as divine Sâkara comes to the presence of Mo-hi-su-ma, so with every outward form of courtesy and reverence the king approached and asked him respectfully of his welfare.

Bodhisattva, answering as he was moved, in his turn made similar inquiries. Then the king, the questioning over, sat down with dignity upon a clean-faced rock. And so he steadfastly beheld the divine appearance of the prince, the sweetness and complacency of his features revealing what his station was and high estate, his family renown, received by inheritance; the king, who for a time restrained his feelings, now wishful to get rid of doubts, inquired why one descended from the royal family of the sun-brightness having attended to religious sacrifices through ten thousand generations, whereof the virtue had descended as his full inheritance, increasing and accumulating until now, why he so excellent in wisdom, so young in years, had now become a recluse, rejecting the position of a Kakravartin's son, begging his food, despising family fame, his beauteous form, fit for perfumes and anointings, why clothed with coarse Kasâya garments; the hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food; if indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land, then would I divide with you my empire; saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus: "Give just weight I pray you to my truthful words: desire for power is kin to nobleness, and so is just pride of fame or family or wealth or personal appearance; no longer having any wish to subdue the proud, or to bend others down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy; but when by one's own power a kingdom falls to hand, who would not then accept the reins of empire? The wise man knows the time to take religion, wealth, and worldly pleasure. But if he obtains not the threefold profit, then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire of worldly men; to be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case! But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master; permit not, then, your perfectly endowed body to lay aside its glory, without reward; the Kakravartin, as a monarch, ruled the four empires of the world, and shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power; I do not rely upon my kingly power, in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit's garb, whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you the whole land as yours; whilst you are young and lusty enjoy yourself. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion; when young to encourage religious fervor, is to destroy the sources of desire; but when old and the breath is less eager, then is the time to seek religious solitude; when old we should avoid, as a shame, desire of wealth, but get honor in the world by a religious life; but when young, and the heart light and elastic, then is the time to partake of pleasure, in boon companionship to indulge in gayety, and partake to the full of mutual intercourse; but as years creep on, giving up indulgence, to observe the ordinances of religion, to mortify the five desires, and go on increasing a joyful and religious heart, is not this the law of the eminent kings of old, who as a great company paid worship to heaven, and borne on the dragon's back received the joys of celestial abodes? All these divine and victorious monarchs, glorious in person, richly adorned, thus having as a company performed their religious offering, in the end received the reward of their conduct in heaven." Thus Bimbasâra Râga used every kind of winning expedient in argument The royal prince, unmoved and fixed, remained firm as Mount Sumeru.

The Reply to Bimbasâra Râga

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.[100] 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."

Then the king, clasping together his hands, with greatest reverence and joyful heart, said, "That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!"

Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Ârâda Kâlâma dwelt; whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Râgagriha!

Visit to Ârâda Udrarâma

The child of the glorious sun of the Ikshvâku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Rishi Ârâda Râma; the dark-clad followers of the Kalam (Sanghârâma) seeing afar-off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered "Welcome," as with clasped hands they reverenced him. Approaching one another, they made mutual inquiries; and this being done, with the usual apologies, according to their precedence in age they sat down; the Brahmakârins observing the prince, beheld his personal beauty and carefully considered his appearance; respectfully they satisfied themselves of his high qualities, like those who, thirsty, drink the "pure dew." Then with raised hands they addressed the prince: "Have you been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint? Full of wisdom, completely enlightened, you seem well able to escape the poisonous fruit of this world. In old time the monarch Ming Shing gave up his kingly estate to his son, as a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigor, and yet not enamoured with the condition of a holy king; we see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death. The common class, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm; and now you have undertaken the purpose of learning, I am persuaded you will not in the end shrink from it."

The prince hearing this exhortation, with gladness made reply: "You have with equal intention, illustrious! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me as you anticipate; that I may in my night-journey obtain a torch, to guide me safely through treacherous places; a handy boat to cross over the sea;--may it be so even now with me! But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?"

At this time O-lo-lam hearing the question asked by the prince, briefly from the various Sutras and Sâstras quoted passages in explanation of a way of deliverance. "But thou," he said, "illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death; nature, and change, birth, old age, and death, these five attributes belong to all; nature is (in itself) pure and without fault; the involution of this with the five elements, causes an awakening and power of perception, which, according to its exercise, is the cause of change; form, sound, order, taste, touch, these are called the five objects of sense; as the hand and foot are called the two ways, so these are called the roots of action (the five skandhas); the eye, the ear, the nose, the tongue, the body, these are named the roots (instruments) of understanding. The root of mind (manas) is twofold, being both material, and also intelligent; nature by its involutions is the cause, the knower of the cause is I (the soul); Kapila the Rishi and his numerous followers, on this deep principle of soul, practising wisdom (Buddhi), found deliverance. Kapila and now Vâkaspati, by the power of Buddhi perceiving the character of birth, old age, and death, declare that on this is founded true philosophy; whilst all opposed to this, they say, is false. Ignorance and passion, causing constant transmigration, abiding in the midst of these (they say) is the lot of all that lives. Doubting the truth of soul is called excessive doubt, and without distinguishing aright, there can be no method of escape. Deep speculation as to the limits of perception is but to involve the soul; thus unbelief leads to confusion, and ends in differences of thought and conduct. Again, the various speculations on soul, such as 'I say,' 'I know and perceive,' 'I come' and 'I go,' or 'I remain fixed,' these are called the intricacies of soul. And then the fancies raised in different natures, some saying 'this is so,' others denying it, and this condition of uncertainty is called the state of darkness. Then there are those who say that outward things are one with soul, who say that the objective is the same as mind, who confuse intelligence with instruments, who say that number is the soul. Thus not distinguishing aright, these are called excessive quibbles, marks of folly, nature changes, and so on. To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue, all these ways of thinking are called without right expedient, the result of ignorance and doubt, by means of word or thought or deed; involving outward relationships, this is called depending on means; making the material world the ground of soul, this is called depending on the senses. By these eight sorts of speculation are we involved in birth and death. The foolish masters of the world make their classifications in these five ways: Darkness, folly, and great folly, angry passion, with timid fear. Indolent coldness is called darkness; birth and death are called folly; lustful desire is great folly; because of great men subjected to error, cherishing angry feelings, passion results; trepidation of the heart is called fear. Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways, the cause of the whirl of life, I clearly perceive, is to be placed in the existence of 'I'; because of the influence of this cause, result the consequences of repeated birth and death; this cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape, kindling wisdom--opposed to dark ignorance--making manifest--opposed to concealment and obscurity--if these four matters be understood, then we may escape birth, old age, and death. Birth, old age, and death being over, then we attain a final place; the Brahmans all depending on this principle, practising themselves in a pure life, have also largely dilated on it, for the good of the world."

The prince hearing these words again inquired of Ârâda: "Tell me what are the expedients you name, and what is the final place to which they lead, and what is the character of that pure Brahman life; and again what are the stated periods during which such life must be practised, and during which such life is lawful; all these are principles to be inquired into; and on them I pray you discourse for my sake."

Then that Ârâda, according to the Sutras and Sâstras, spoke: "Yourself using wisdom is the expedient; but I will further dilate on this a little; first by removing from the crowd and leading a hermit's life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct; desiring little and knowing when to abstain, receiving whatever is given in food, whether pleasant or otherwise, delighting to practise a quiet life, diligently studying all the Sûtras and Sâstras; observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest; removing desire, and hating vice, all the sorrows of life put away, then there is happiness; and we obtain the enjoyment of the first dhyâna.[101] Having obtained this first dhyâna, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away; the mind depending on this, then after death, born in the Brahma heavens, the enlightened are able to know themselves; by the use of means is produced further inward illumination; diligently persevering, seeking higher advance, accomplishing the second dhyâna, tasting of that great joy, we are born in the Kwong-yin heaven; then by the use of means putting away this delight, practising the third dhyâna, resting in such delight and wishing no further excellence, there is a birth in the Subhakritsna heaven; leaving the thought of such delight, straightway we reach the fourth dhyâna, all joys and sorrows done away, the thought of escape produced; we dwell in this fourth dhyâna, and are born in the Vrihat-phala heaven; because of its long enduring years, it is thus called Vrihat-phala (extensive-fruit); whilst in that state of abstraction rising higher, perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyâna, firmly resolved to persevere in the search, still contriving to put away every desire after form, gradually from every pore of the body there is perceived a feeling of empty release, and in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness. In brief, perceiving no limits to this emptiness, there is opened to the view boundless knowledge. Endowed with inward rest and peace, the idea of 'I' departs, and the object of 'I'--clearly discriminating the non-existence of matter, this is the condition of immaterial life. As the Muñga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release. Thus ascending above the Brahmans, deprived of every vestige of bodily existence, we still endure. Endued with wisdom! let it be known this is real and true deliverance. You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn. The Rishis Gaigîshavya, Ganaka, Vriddha Parâsara, and other searchers after truth, all by the way I have explained, have reached true deliverance."

The prince hearing these words, deeply pondering on the outline of these principles, and reaching back to the influences produced by our former lives, again asked with further words: "I have heard your very excellent system of wisdom, the principles very subtle and deep-reaching, from which I learn that because of not 'letting go' (by knowledge as a cause), we do not reach the end of the religious life; but by understanding nature in its involutions, then, you say, we obtain deliverance; I perceive this law of birth has also concealed in it another law as a germ; you say that the 'I' (i.e. the soul of Kapila) being rendered pure, forthwith there is true deliverance; but if we encounter a union of cause and effect, then there is a return to the trammels of birth; just as the germ in the seed, when earth, fire, water, and wind seem to have destroyed in it the principle of life, meeting with favorable concomitant circumstances will yet revive, without any evident cause, but because of desire; so those who have gained this supposed release, likewise keeping the idea of 'I' and living things, have in fact gained no final deliverance; in every condition, letting go the three classes and again reaching the three excellent qualities, because of the eternal existence of soul, by the subtle influences of that (influences resulting from the past), the heart lets go the idea of expedients, and obtains an almost endless duration of years. This, you say, is true release; you say 'letting go the ground on which the idea of soul rests,' that this frees us from 'limited existence,' and that the mass of people have not yet removed the idea of soul, and are therefore still in bondage. But what is this letting go gunas (cords fettering the soul); if one is fettered by these gunas, how can there be release? For gunî (the object) and guna (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing and leave the thing by arguing it to the end, this is not so. If you remove heat from fire, then there is no such thing as fire, or if you remove surface from body, what body can remain? Thus guna is as it were surface, remove this and there can be no gunî. So that this deliverance, spoken of before, must leave a body yet in bonds. Again, you say that by clear knowledge you get rid of body; there is then such a thing as knowledge or the contrary; if you affirm the existence of clear knowledge, then there should be someone who possesses it (i.e. possesses this knowledge); if there be a possesor, how can there be deliverance from this personal 'I'? If you say there is no 'knower,' then who is it that is spoken of as 'knowing'? If there is knowledge and no person, then the subject of knowledge may be a stone or a log; moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly, these being so rejected, there must be an end, then, of the 'doer.' What Ârâda has declared cannot satisfy my heart. This clear knowledge is not universal wisdom, I must go on and seek a better explanation."

Going on then to the place of Udra Rishi, he also expatiated on this question of "I." But although he refined the matter to the utmost, laying down a term of "thought" and "no thought" taking the position of removing "thought" and "no thought," yet even so he came not out of the mire; for supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Rishi, he went on in search of a better system, and came at last to Mount Kia-ke (the forest of mortification), where was a town called Pain-suffering forest. Here the five Bhikshus had gone before. When then he beheld these five, virtuously keeping in check their senses, holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification; occupying a spot beside the Nairañgana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them selecting one spot, quietly gave himself to thought. The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing Isvara Deva.

Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired. Bodhisattva diligently applied himself to "means," as one about to cross over old age, disease, and death. With full purpose of heart he set himself to endure mortification, to restrain every bodily passion, and give up thought about sustenance, with purity of heart to observe the fast-rules, which no worldly man can bear; silent and still, lost in thoughtful meditation; and so for six years he continued, each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross the sea of birth and death, exercising himself still deeper and advancing further; making his way perfect by the disentanglements of true wisdom, not eating, and yet not looking to that as a cause of emancipation, his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light; his spirit free, his body light and refined, his name spreading far and wide, as "highly gifted," even as the moon when first produced, or as the Kumuda flower spreading out its sweetness. Everywhere through the country his excellent fame extended; the daughters of the lord of the place both coming to see him, his mortified body like a withered branch, just completing the period of six years, fearing the sorrow of birth and death, seeking earnestly the method of true wisdom, he came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation; nor yet the means by which in former time, seated underneath the Gambu tree, he arrived at that miraculous condition, that surely was the proper way, he thought, the way opposed to this of "withered body."

"I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest. My mind at rest, I shall enjoy silent composure; composure is the trap for getting ecstasy (dhyâna); while in ecstasy perceiving the true law, then the force of truth obtained, disentanglement will follow. And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink."

Having carefully considered this principle, bathing in the Nairañgana river, he desired afterwards to leave the water, but owing to extreme exhaustion was unable to rise; then a heavenly spirit holding out a branch, taking this in his hand he raised himself and came forth. At this time on the opposite side of the grove there was a certain chief herdsman, whose eldest daughter was called Nandâ. One of the Suddhavâsa Devas addressing her said, "Bodhisattva dwells in the grove, go you then, and present to him a religious offering."

Nandâ Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i.e. on her wrists) white chalcedony bracelets, her clothing of a gray color; the gray and the white together contrasted in the light, as the colors of the rounded river bubble; with simple heart and quickened step she came, and, bowing down at Bodhisattva's feet, she reverently offered him perfumed rice milk, begging him of his condescension to accept it. Bodhisattva taking it, partook of it at once, whilst she received, even then, the fruits of her religious act. Having eaten it, all his members refreshed, he became capable of receiving Bodhi; his body and limbs glistening with renewed strength, and his energies swelling higher still, as the hundred streams swell the sea, or the first quartered moon daily increases in brightness. The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection; they supposed that his religious zeal was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed.

Bodhisattva wandered on alone, directing his course to that "fortunate" tree,[102] beneath whose shade he might accomplish his search after complete enlightenment. Over the ground wide and level, producing soft and pliant grass, easily he advanced with lion step, pace by pace, whilst the earth shook withal; and as it shook, Kâla nâga aroused, was filled with joy, as his eyes were opened to the light. Forthwith he exclaimed: "When formerly I saw the Buddhas of old, there was the sign of an earthquake as now; the virtues of a Muni are so great in majesty, that the great earth cannot endure them; as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking; a brilliant light now illumes the world, as the shining of the rising sun; five hundred bluish-tinted birds I see, wheeling round to the right, flying through space; a gentle, soft, and cooling breeze blows around in an agreeable way; all these auspicious signs are the same as those of former Buddhas; wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom. And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass, which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed under him, not carelessly arranged, moving to and fro, but like the firmly fixed and compact body of a Nâga; nor shall he rise again from off his seat till he has completed his undertaking." And so he (the Nâga) uttered these words by way of confirmation. The heavenly Nâgas, filled with joy, caused a cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, looked on in wonderment.

These are the signs that Bodhisattva will certainly attain enlightenment.

Defeats Mara

The great Rishi, of the royal tribe of Rishis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance.

The spirits, Nâgas, and the heavenly multitude, all were filled with joy; but Mâra Devarâga, enemy of religion, alone was grieved, and rejoiced not; lord of the five desires, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna. Now this Mâra râga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to inflame a man with love, highest in this respect among the Devis. The first was named Yuh-yen, the second Neng-yueh-gin, the third Ngai-loh. These three, at this time, advanced together, and addressed their father Pisuna and said: "May we not know the trouble that afflicts you?"

The father, calming his feelings, addressed his daughters thus: "The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses. His object is to get the mastery in the world, to ruin and destroy my territory; I am myself unequal to him, for all men will believe in him, and all find refuge in the way of his salvation; then will my land be desert and unoccupied. But as when a man transgresses the laws of morality, his body is then empty. So now, the eye of wisdom, not yet opened in this man, whilst my empire still has peace, I will go and overturn his purpose, and break down and divide the ridge-pole of his house."