Chapter 8 Reformers and Their Fate

REFORMERS AND THEIR FATE

These Silas or precepts formed the moral code which it was intended should regulate the thoughts and actions of men and women. Of these the most important one was the precept not to kill. Buddha took care to make it clear that the precept did not merely mean abstension from taking life. He insisted that the precept must be understood to mean positive sympathy, good will, and love for everything that breathes…… He gave the same positives and extended content to other precepts. One of the Buddha’s lay followers once reported to him the teaching of a non-Buddhist ascetic, to the effect that the highest ideal consisted in the absence of evil deeds, evil words, evil thoughts, and evil life. The Buddha’s conment upon this is significant. “If, said he, “this were true, then every suckling child would have attained the ideal of life….. life is knowledge of good and evil; and after that the exchange of evil deeds, words, thoughts, and life, for good ones. This is to be brought about only by a long and determined effort of the will”……. Buddha’s teachings were not merely negative. They are positive and constructive. Buddha was not satisfied with a man following his precepts. He insisted upon encouraging others to follow them. For example in the Auguttara Nikaya the Buddha is quoted as distinguishing between a good man and a very good man by saying that one who abstains from killing, stealing, unchastity, lying and drunkenness may be called good; but only he deserves to be called very good who abstains from these evil things himself and also instigates others to do the like…… As has been well said the two cardinal virtues of Buddhism are love and wisdom.

How deeply he inculcated the practice of love as a virtue is clear from his own words. “As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless loving mind towards all beings. And let him cultivate good will towards, all the world, a boundless (loving) mind above and below and across, unobstructed, without hatred, without enmity. This way of living is the best in the world.” So taught Buddha 1. “Universal pity, sympathy for all suffering beings, good will to every form of sentient life, these things characterized the Tathagath (Buddha) as they have few others of the sons of men; and he succeeded in a most surprizing degree in handing on his point of view to his followers.” 2 1 Sutta Nipata.

2 Pratt—Buddhism, p. 49.

Buddha held to the doctrine of wisdom as firmly as he did to the doctrine of love. He held that moral life began with knowledge and ended with wisdom, he “came to save the world, and his method for the accomplishment of this end was the destruction of ignorance and the dissemination of knowledge as to the true values of life and the wise way to live.” Buddha did not arrogate to himself the power to save people. People had to do that for themselves. And the way to save lay through knowledge. So much insistance did he place upon knowledge that he did not think that morality without knowledge was virtue. There are three things against which Buddha carried on a great campaign.

He repudiated the authority of the Vedas…… Secondly he denounced the Yadna as a form of religion. The attitude of Buddha towards Yadna is well stated in the Jatakamala in the form of a story. The story runs thus:

THE STORY OF THE SACRIFICE

Those whose hearts are pure do not act up to the enticement of the wicked. Knowing this, pure-hearted-ness is to be striven after. This will be taught by the following:

Long ago the Bodhisattva, it is said, was a king who had obtained his kingdom in the order of hereditary succession. He had reached this state as the effect of his merit, and ruled his realm in peace, not disturbed by any rival, his sovereignty being universally acknowledged. His country was free from any kind of annoyance, vexation or disaster, both his home relations and those with foreign countries being quite in every respect; and all his vessels obeyed his commands.

1. This monarch having subdued the passions, his enemies, felt no inclination for such profits as are to be blamed when enjoyed, but was with his whole heart intent on promoting the happiness of his subjects. Holding virtuous practice (dharma) the only purpose of his actions, he behaved like a Muni.

2. For he knew the nature of mankind, that people set a high value on imitating the behaviour of the highest. For this reason, being desirous of bringing about salvation for his subjects, he was particularly attached to the due performance of his religious duties.

3. He practised almsgsiving, kept strictly the precepts of moral conduct (sila), cultivated forbearance, strove for the benefit of the creatures. His mild countenance being in accordance with his thoughts devoted to the happiness of his subjects, he appeared like the embodied Dharma.

REFORMERS AND THEIR FATE

Now it once happened that, though protected by his arm, his realm, both in consequence of the faulty actions of its inhabitants and inadvertance on the part of the angels charged with the care of rain, was afflicted in several districts by drought and the troublesome effects of such a disaster. Upon this the king, fully convinced that his plague had been brought about by the violation of righteousness by himself or his subjects, and taking much to heart the distress of his people, whose welfare was the constant object of his thoughts and cares, took the advice of men of acknowledged competence, who were reputed for their knowledge in matters of religion. So keeping counsel with the elders among the Brahmans, headed by his family priest (purohita) and his ministers, he asked them for some means of putting an end to that calamity. Now they believing a solemn sacrifice as is enjoined by the Veda to be a cause of abundant rain, explained to him that he must perform such a sacrifice of a frightful character, inasmuchas it requires the massacre of many hundreds of living beings. But after being informed of everything concerning such a slaughter as is prescribed for the sacrifice, his innate compassionateness forbade him to approve of their advice in his heart; yet out of civility, unwilling to offend them by harsh words of refusal, he slipped over this point, turning the conversation upon other topics. They, on the other hand, no sooner caught the opportunity of conversing with the king on matters of religion, than they once more admonished him to accomplish the sacrifice, for they did not understand his deeply hidden mind.

4. “You constantly take care not to neglect the proper time of performing your different royal duties, established for the sake of obtaining the possession of land and ruling it. The due order of these actions of yours is in agreement with the precepts of Righteousness (dharma).

5. “How then is this that you who (in all other respects) are so clever in the observance of the triad (of dharma, artha, and kama), bearing your bow to defend the good of your people, are so careless and almost sluggish as to that bridge to the world of the Devas, the name of which is ‘sacrifice’?

6. “Like servants, the kings (your vassel) revere your commands, thinking them to be the surest gage of success. Now the time is come, O destroyer of your foes, to gather by means of sacrifice superior blessings, which are to procure for you a shining glory.

7, 8. ‘Certainly, that holiness which is the requisite for a dikshita is already yours, by reason of your habitual practice of charity and your strictness in observing the restraint (of good conduct). Nevertheless, it

would be fit for you to discharge your debt to the Devas by such sacrifices as are the subject matter of the Veda. The deities being satisfied by duly and faultlessly performed sacrifice, honour the creatures in return by (sending) rain. Thus considering, take to mind the welfare of your subjects and your own, and consent to the performance of a regular sacrifice which will enhance your glory.’

Thereupon he entered upon this thought; ‘Very badly guarded is my poor person indeed, being given in trust to such leaders. While faithfully believing and loving the law, I should uproot my virtue of tenderheartedness by reliance upon the words of others. For, truly.’

9. Those who are reputed among men to be the best refuge are the very persons who intend to do harm, borrowing their arguments from the Law. Alas! such a man who follows the wrong path shown by them, will soon find himself driven to straits, for he will be surrounded by evils.

10. What connections may there be, forsooth, between righteousness and injuring animals? How my residence in the world of the Devas or propitiation of the deities have anything to do with the murder of victims? 11, 12. The animal slaughtered according to the rites with the prescribed prayers, as if those sacred formulas were so many darts to wound it, goes to heaven, they say, and with this object it is killed. In this way that action is interpreted to be done according to the Law. Yet it is a lie. For how is it possible that in the next world one should reap the fruits of what has been done by others ? And by what reason will the sacrificial animal mount to heaven, though he has not abstained from wicked actions, though he has not devoted himself to the practice of good ones, simply because he has been killed in sacrifice, and not on the ground of his own actions?

13. And should the victim killed in sacrifice really go to heaven, should we not expect the Brahmans to offer themselves to be immolated in sacrifice? A similar practice, however, is nowhere seen among them. Who, then, may take to heart the advice proffered by these counsellors?

14. As to the Celestials, should we believe that they who are wont to enjoy the fair ambrosia of incomparable scent, flavour, magnificence, and effective power, served to them by the beautiful Apsaras, would abandon it to delight in the slaughter of a pitiable victim, that they might feast on the omentum and such other parts of his body as are offered to them in sacrifice?

‘Therefore, it is the proper time to act so and so.’ Having thus made up his mind, the king feigned to be eager to undertake the sacrifice;

REFORMERS AND THEIR FATE

and in approval of their words he spoke to them in this manner; ‘Verily, well protected am I, well gratified, having such counsellors as Your Lordships are, thus bent on securing my happiness ! Therefore I will have a human sacrifice (purushamedha) of a thousand victims performed. Let my officials, each in his sphere of business, be ordered to bring together the requisites necessary for that purpose. Let also an inquiry be made of the most fitting ground whereon to raise the tents and other buildings for the sattra. Further, the proper time for the sacrifice must be fixed (by the astrologers) examining the auspicious lunar days, karanas, muhurtas, and constellations.’ The purohtta answered; ‘In order to succeed in your enterprise, Your Majesty ought to take the Avabhritha (final bath) at the end of one sacrifice; after which you may successively undertake the others. For if the thousand human victims were to be seized at once, your subjects, to be sure, would blame you and be stirred up to great agitation on their account.’ These words of the purohita having been approved by the (other) Brahmans, the king replied: ‘Do not apprehend the wrath of the people, Reverands. I shall take such measures as to prevent any agitation among my subjects.’

After this the king convoked an assembly of the townsmen and the landsmen, and said: “I intend to perform a human sacrifice of a thousand victims. But nobody behaving honestly is fit to be designated for immolation on my part. With this in mind, 1 give you this advice: Whomsoever of you I shall henceforword perceive transgreassing the boundaries of moral conduct, despising my royal will, him I order to be caught to be a victim at my sacrifice, thinking such a one the stain of his family and a danger to my country. With the object of carrying this resolution into effect, I shall cause you to be observed by faultless and sharp-sighted emissaries, who have shaken off sleepy carelessness and will report to me concerning your conduct.’

Then the foremost of the assembly, folding their hands and bringing them to their foreheads, spoke:

15, 16. ‘Your Majesty, all your actions tend to the happiness of your subjects, what reason can there be to despise you on that account? Even (God) Brahma cannot but sanction your behaviour. Your Majesty, who is the authority of the virtuous, be our highest authority. For this reason anything which pleases Your Majesty must please us too. Indeed, you are pleased with nothing else but our enjoyment and our good.’ After then, noteables both of the town and the country had accepted his command in this manner; the king dispersed about his towns and all over his country, officers notified as such by their outward

appearance to the people, with the charge of laying hold of the evil doers, and everywhere he ordered proclamations to be made by beat of drum day after day, of this kind:

17. The King, a granter of security as he is, warrants safety to every one who constantly cultivates honesty and good conduct, in short, to the virtuous, yet, intending to perform a human sacrifice for the benefit of his subjects, he wants human victims by thousands to be taken out of those who delight in misconduct.

18. ‘Therefore, whosoever henceforward, licentiously indulging in misbehaviour, shall disregard the command of our monarch, which is even observed by the kings, his vassels, shall be brought to the state as a sacrificial victim by the very force of his own actions, and people shall witness his miserable suffering, when he shall pine with pain, his body being fastened to the sacrificial post.’

When the inhabitants of that realms became aware of their king’s careful search after evil-doers with the aim of destining them to be victims at his sacrifice—for they heard the most frightful royal proclamation day after day and saw the king’s servants, who were appointed to look out for wicked people and to seize them, appearing every now and then everywhere—they abandoned their attachment to bad conduct, and grew intend on strictly observing the moral precepts and self-control. They avoided every occasion of hatred and enmity, and settling their quarrels and differences, cherished mutual love and mutual esteem. Obedience to the words of parents and teachers, a general spirit of liberality and sharing with others, hospitality, good manners, modesty, prevailed among them. In short, they lived as it were in the Krita Yuga.

19. The fear of death had awakened in them thoughts of the next world; the risk of tarnishing the honour of their families had stirred their care of guarding their reputation; the great purity of their hearts had strengthened their sense of shame. These factors being at work, people were soon distinguished by their spotless behaviour.

20. Even though every one became more than ever intend on keeping a righteous conduct, still the king’s servants did not diminish their watchfulness in the pursuit of the evil-doers. This also contributed to prevent people from falling short of righteousness.

21. The king, learning from his emissaries this state of things in his realm, felt extremely rejoiced. He bestowed rich presents on those messengers as a reward for the good news they told him, and enjoined his ministers, speaking something like this:

22-24. ‘The protection of my subjects is my highest desire, you know. Now, they have become worthy to be recipients of sacrificial

REFORMERS AND THEIR FATE

gifts, and it is for the purpose of my sacrifice that I have provided this wealth. Well, I intend to accomplish my sacrifice in the manner which I have considered to be the proper once. Let every one who wishes for money, that it may be fuel for his happiness, come and accept it from my hand to his heart’s content. In this way the distress and poverty, which is vexing our country, may be soon driven out. Indeed, whenever I consider my own strong determination to protect my subjects and the great assistance I derive from you, my excellent companions in that task, it often seems to me as though those sufferings of my people, by exciting my anger, were burning in my mind like a blazing fire.’ The ministers accepted the royal command and anon went to execute it. They ordered alms-halls to be established in all villages, towns, and markets, likewise at all stations on the roads. This being done, they caused all who begged in order to satisfy their wants, to be provided day after day with a gift of those objects, just as had been ordered by the king.

25. So poverty disappeared, and the people, having received wealth from the part of the king, dressed and adorned with manifold and fine garments and ornaments, exhibited the splendour of festival days.

26. The glory of the king, magnified by the eulogies of the rejoiced recipients of his gifts, spread about in all directions in the same way, as the flowerdust of the lotuses carried forth by the small waves of a lake, extends. itself over a larger and larger surface.

27. And after the whole people, in consequence of the wise measures taken by their ruler, had become intent on virtuous behaviour, the plagues and calamities, overpowered by the growth of all such qualities as conduce to prosperity, faded away, having lost their hold.

28. The seasons succeeded each other in due course, rejoicing everybody by their regularity, and like kings newly established, complying with the lawful order of things. Consequently the earth produced the various kinds of corn in abundance, and there was fulness of pure and blue water and lotuses in all waterbasins.

29. No epidemics afflicted mankind; the medicinal herbs possessed their efficacious virtues more than ever; monsoons blew in due time and regularly; the planets moved along in auspicious paths.

30. Nowhere there existed any danger to be feared, either from abroad, or from within, or such as might be caused by dangerous derangements of the elements. Continuing in righteousness and self-control, cultivating good behaviour and modesty, the people of that country enjoyed as it were the prerogatives of the Krita Yuga.

By the power, then, of the king performing his sacrifice in this manner in accordance with (the precepts of) the Law, the. sufferings of the indigent were put to an end together^ with the plagues and calamities, and the country abounded in a prosperous and thriving population offering the pleasing aspect of felicity. Accordingly people never wearied of repeating benedictions on their king and extending his renown in all directions. One day, one of the highest royal officials, whose heart had been inclined to the (True) Belief, spoke thus to the king: “This is a true saying, in truth.

31. “Monarchs, because they always deal with all kinds of business, the highest, the lowest, and the intermediate, by far surpass in their wisdom any wise men.

“For, Your Majesty, you have obtained the happiness of your subjects both in this world and in the next, as the effect of your sacrifice being performed in righteousness, free from the blameable sin of animalslaughter. The hard times are all over and the sufferings of poverty have ceased, since men have been established in the precepts of good conduct. Why use many words? Your subjects are happy.

32. “The black antelope’s skin which covers your limbs has the resemblane of the spot on the bright Moon’s surface, nor can the natural loveliness of your demeanour be hindered by the restraint imposed on you by your being a dikshita. Your head, adorned with such hair-dress as is in compliance with the rites of the diksha, possesses no less lustre than when it was embellished with the splendour of the royal umbrella. And, last not least, by your largesses you have surpassed the renown and abated the pride of the famous performer of a hundred sacrifices.

33. “As a rule, Oh, you wise ruler, the sacrifice of those who long for the attainment of some good, is a vile act, accompanied as it is by injury done to living beings. Your sacrifice, on the contrary, this monument of your glory, is in complete accordance with your lovely behaviour and your aversion to vices.

34. “Oh! Happy are the subjects who have their protector in you ! It is certain that no father could be a better guardian to his children.” Another said:

35.“ If the wealthy practise charity, they are commonly impelled to do so by the hopes they put in the cultivation of that virtue; good conduct too, may be accounted for by the wish to obtain high regard among men or the desire of reaching heaven after death. But such a practice of both, as is seen in your skill in securing the benefit of others, cannot be found but in those who are accomplished both in

REFORMERS AND THEIR FATE

learning and in virtuous exertions.” In such a way, then, those whose hearts are pure do not act up to the enticement of the wicked. Knowing this, pure-heartedness is to be striven after.”

(In the spiritual lessons for princes, also this is to be said: ‘Who to his subjects wishing good, himself exerts, Thus brings about salvation, glory, happiness.

No other should be of a king the business.’

And it may be added as follows: ‘(The prince) who strives after material prosperity, ought to act in accordance wih the precepts of religion, thinking, a religious conduct of his subjects to be the source of prosperity.’

Further this is here to be said: ‘Injuring animals never tends to bliss, but charity, self-restraint, continence and the like have this power; for this reason he who longs for bliss must devote himself to these virtues. ‘And also when discoursing on the Tathagata : ‘In this manner the Lord showed his inclination to care for the interests of the world, when he was still in his previous existences.’)

IV Another powerful attack against Yadna is contained in his discourses known as Kutadanta Sutta. It is as follows:

THE WRONG SACRIFICE AND THE RIGHT

1. Thus have I heard. The Blessed One once, when going on a tour through Magadha, with a great multitude of the brethren, with about five hundred brethren, came to a Brahman village in Magadha called Khanumata. And there at Khanumata he lodged in the Ambalatthika pleasance.

Now at that time the Brahman Kutadanta was dwelling at Khanumata, a place teeming with life, with much grassland and woodland and water and corn, on a royal domain presented him by Seniya Bimbisara the king of Magadha, as a royal gift, with power over it as if he were the king. And just then a great sacrifice was being got ready on behalf of Kutadanta the Brahman. And a hundred bulls, and a hundred steers, and a hundred heifers, and a hundred goats, and a hundred rams had been brought to the post for the sacrifice.

2. Now the Brahmans and householders of Khanumata heard the news of the arrival of the Samana Gotama. And they began to leave Khanumata in companies and in bonds to go to the Ambalatthika pleasance.

3. And just then Kutandanta the Brahman had gone apart to the upper terrace of his house for his siesta; and seeing the people thus to go by, he asked his door-keeper the reason. And the doorkeeper told him.

4. Then Kutandanta thought: ‘I have heard that the Samana Gotama understands about the successful performance of a sacrifice with its threefold method and its sixteen accessory instruments. Now I don’t know all this, and yet I want to carry out a sacrifice. It would be well for me to go to the Samana Gotama, and ask him about it.’ So he sent his doorkeeper to the Brahmans and householders of Khanumata, to ask them to wait till he could go with them to call upon the Blessed One.

5. But there were at that time a number of Brahmans staying at Khanumata to take part in the great sacrifice. And when they heard this they went to Kutadanta, and persuaded him on the same grounds as the Brahmans had laid before Sonadanda, not to go. But he answered them in the same terms as Sonadanda had used to those Brahmans. Then they were satisfied, and went with him to call upon the Blessed One.

9. And when he was seated there Kutadanta the Brahman told the Blessed One what he had heard, and requested him to tell him about success in performing a sacrifice in its three modes and with its accessory articles of furniture of sixteen kinds.

‘Well then, O Brahman, give ear and listen attentively and I will speak.’ ‘Very well, Sir, ‘said Kutadanta in reply; and the Blessed One spoke as follows:

10. ‘Long ago, O Brahman, there was a king by name Wide-realm(Maha Vigha), mighty, with great wealth and large property; with stores of silver and gold, of aids to enjoyment, of goods and corn; with his treasure-houses and his garners full. Now when King Wide-realm was once sitting alone in meditation, he became anxious at the thought: “I have in abundance all the good things a mortal can enjoy. The whole wide circle of the earth is mine by conquest to possess.’ Twere well if I were to offer a great sacrifice that should ensure me weal and welfare for many days.”

And he had the Brahman, his chaplain, called; and telling him all that he had thought, he said: “Be I would fain, O Brahman, offer a great sacrifice-let the venerable one instruct me how-for my weal and my welfare for many days.”

11. Thereupon the Brahman who was chaplain said to the king: “The king’s country. Sirs, is harrassed and harried. There are decoits

REFORMERS AND THEIR FATE

abroad who pillage the villages and townships, and who make the roads unsafe. Were the king, so long as that is so, to levy a fresh tax, verily his majesty would be acting wrongly. But perchance his majesty might think: ‘I’ll soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’ But their license cannot be satisfactorily put a stop to. The remnant left unpunished would still go on harassing the realm. Now there is one method to adopt to put a thorough end to this disorder. Whosoever there be in the king’s realm who devote themselves to keeping cattle and the farm, to them let his majesty the king give food and seed-corn. Whosoever there be in the king’s realm who devote themselves to trade, to them let his majesty the king give capital. Whosoever there be in the king’s realm who devote themselves to government service, to them let his majesty the king give wages and food. Then those men following each his own business, will no longer harass the realm; the king’s revenue will go up; the country will be quiet and at peace; and the populace, pleased one with another and happy; dancing their children in their arms, will dwell with open doors.” ‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And those men, following each his business, harassed the realm no more. And the King’s revenue went up. And the country became quiet and at peace. And the populace pleased one with another and happy, dancing their children in their arms, dwelt with open doors.’

12. ‘So King Wide-realm had his chaplain called, and said: “The disorder is at an end. The country is at peace. I want to offer that great sacrifice—let the venerable one instruct me how—for my weal and my welfare for many days.”

‘Then let his majesty the king send invitations to whomsoever there may be in his realm who are Kshatriyas, vassals of his, either in the country or the towns; or who are ministers and officials of his, either in the country or the towns; or who are Brahmans of position, either in the country or the towns; or who are householders of substance, either in the country or the towns, saying: “I intend to offer a great sacrifice. Let the venerable ones give their sanction to what will be to me for weal and welfare for many days.”

‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And they each—Kshatriyas and ministers and Brahmans and householders—made alike reply: “Let his majesty the king celebrate the sacrifice. The time is suitable O King!” ‘Thus did these four, as colleagues by consent, become wherewithal to furnish forth that sacrifice,

13. ‘King Wide-realm was gifted in the following eight ways: ‘He was well born on both sides, on the mother’s side and on the father’s, of pure descent back through seven generations, and no slur was cast upon him, and no reproach, in respect of birth.’

‘He was handsome, pleasant in appearance, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold.’ ‘He was mighty, with great wealth, and large property, with stores of silver and gold, of aids to enjoyment, of goods and corn, with his treasurehouses and his garners full’ ‘He was powerful, in command of an army, loyal and disciplined in four divisions (of elephants, cavalry, chariots, and bowmen), burning up, methinks, his enemies by his very glory.’

‘He was a believer, and generous, a noble giver, keeping open house, a well in spring whence Samanas and Brahmans, the poor and the wayfarers, beggars, and petitioners might draw, a doer of good deeds.’ ‘He was learned in all kinds of knowledge.’

‘He knew the meaning of what had been said, and could explain, “This saying has such and such a meaning, and that such and such “. ‘He was intelligent, expert and wise and able to think out things present or past or future.

‘And these eight gifts of his, too, became where withal to furnish forth that sacrifice.’

14. ‘The Brahman, his chaplain was gifted in the following four ways: ‘He was well born on both sides, on the mother’s and on the father’s, of pure descent back through seven generations, with no slur cast upon him, and no reproach in respect of birth.

‘He was a student repeater who knew the mystic verses by heart, master of the three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth, learned in the idioms and the grammar, versed in Lokayata (Mature-lore) and in the thirty marks on the body of a great man.

‘He was virtuous, established in virtue, gifted with virtue that had grown great.

‘He was intelligent, expert, and wise; foremost, or at most the second, among those who hold out the ladle.

‘Thus these four gifts of his, too became wherewithal to furnish forth that sacrifice.’

15. ‘And further, O Brahman, the chaplain, before the sacrifice had begun, explained to King Wide-realm the three modes:

REFORMERS AND THEIR FATE

‘Should his majesty the King, before starting on the great sacrifice, feel any such regret as : “Great, alas, will be the portion of my wealth used up herein,” let not the king harbour such regret. Should his majesty the King, whilst he is offering the great sacrifice, feel any such regret as: “Great, alas, will be the portion of my wealth used up herein “let not the king harbour such regret. Should his majesty the King, when the great sacrifice has been offered, feel any such regret as “Great, alas, will be the portion of my wealth used up herein,” let not the king harbour such regret.’

‘Thus did the chaplain, O Brahman, before the sacrifice, had begun, explained to King Wide-realm the three modes.’

16. ‘And further, O Brahman, the chaplain, before the sacrifice had begun, in order to prevent any compunction that might afterwards in ten ways, arise as regards those who had taken part therein, said: “Now there will come to your sacrifice, Sire, men who destroy the life of living things, and men who refrain therefrom, men who take what has not been given, and men who refrain therefrom, men who speak lies, and men who do not—men who slander and men who do not—men who speak rudely and men who do not—men who chatter vain things and men who refrain therefrom—men who covet and men who covet not—men who harbour illwill and men who harbour it not—men whose views are wrong and men whose views are right. Of each of these let them, who do evil, alone with their evil. For them who do well let your majesty offer, for them, Sire, arrange the rites, for them let the king gratify, in them shall our heart within find peace.”

17. ‘And further, O Brahman, the chaplain, whilst the king was carrying out the sacrifice, instructed and aroused and incited and gladdened his heart in sixteen ways: “Should there be people who should say of the king, as he is offering the sacrifice: ‘King Wide-realm is celebrating sacrifice without having invited the four classes of his subjects, without himself having the eight personal gifts, without the assistance of a Brahman who has the four personal gifts.’ Then would they speak not acording to the fact. For the consent of the four classes has been obtained, the king had the eight, and his Brahman has the four, personal gifts. With regard to each and every one of these sixteen conditions the king may rest assured that it has been fulfilled. He can sacrifice, and be glad, and possess his heart in peace.”

18. ‘And further, O Brahman, at that sacrifice neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death. No trees were cut down to be used as posts, no Dabha grasses mown to strew around the sacrificial spot. And the slaves and messengers and workmen there employed were

driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces. Whoso chose to help, he worked; whoso chose not to help, worked not. What each chose to do he did; what they chose not to do, that was left undone, With ghee and oil, and butter and milk, and honey and sugar only was that sacrifice accomplished.

19. ‘And further, O Brahman, the Kshatriya vassels, and the ministers and officials, and the Brahmans of position, and the householders of substance, whether of the country or of the towns, went to King, Widerealm, taking with them much wealth, and said,” This abundant wealth, Sire, have we brought hither for the king’s use. Let his majesty accept it at our hands!”

“Sufficient wealth have I, my friends, laid up, the produce of taxation that is just. Do you keep yours, and take away more with you!” When they had thus been refused by the king, they went aside, and considered thus one with the other: “It would not beseem us now, were we to take this wealth away again to our own homes. King Wide-realm is offering a great sacrifice. Let us too make an after-sacrifice!”

20. ‘So the Kshatriyas established a continual largesses to the east of the king’s sacrificial pit, and the officials to the south thereof, and the Brahmans to the west thereof, and the householders to the north thereof. And the things given, and the manner of their gift, was in all respects like unto the great sacrifice of King Wide-realm himself.’ ‘Thus, O Brahman, there was a fourfold co-operation, and King Widerealm was gifted with eight personal gifts, and his officiating Brahman with four. And there were three modes of the giving of that sacrifice. This, O Brahman, is what is called the due celebration of a sacrifice in its threefold mode and with its furniture of sixteen kinds.

21. ‘And when he had thus spoken, those Brahmans lifted up their voices in tumult, and said: “How glorious the sacrifice, how pure its accomplishment!” But Kutadanta the Brahman sat there in silence. Then those Brahmans said to Kutadanta: ‘Why do you not approve the good words of the Samana Gotama as well-said?’

‘I do not fail to approve; for he who approves not as well-said that which has been -well spoken by the Samana Gotama, verily his head would split in twain. But I was considering that the Samana Gotama does not say: “Thus have 1 heard,” nor “Thus behoves it to be,” but says only, “Thus it was then,” or “It was like that then”. So I thought; “For a certainty the Samana Gotama himself must at that time have been King Wide-realm, or the Brahman who officiated for him at that sacrifice. Does the Venerable Gotama admit that he who celebrates such a sacrifice, or causes it to be celebrated, is reborn at the

REFORMERS AND THEIR FATE

dissolution of the body, after death, into some state of happiness in heaven ?” ‘Yes, O Brahman, that I admit. And at that time I was the Brahman who, as chaplain, had that sacrifice performed.’

22. ‘Is there, O Gotama, any other sacrifice less difficult and less troublesome, with more fruit and more advantage still than this?’ ‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be?’

‘The perpetual gifts kept up in a family where they are given specifically to virtuous recluses.’

23. ‘But what is the reason, O Gotama, and what the cause, why such perpetual giving specifically to virtuous recluses, and kept up in a family, are less difficult and troublesome of greater fruit and greater advantage than that other sacrifice with its three modes and its accessories of sixteen kinds?’ ‘To the latter sort of sacrifice, O Brahman, neither will the Arhata go, nor such as have entered on the Arhat way. And why not ? Because in it beating with sticks takes place, and seizing by the throat. But they will go to the former, where such things are not. And therefore are such perpetual gifts above the other sort of sacrifice.’

24. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than either of these.’ ‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be ?’

‘The putting up of a dwelling place (Vihara) on behalf of the Order in all the four directions.’

25. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than each and all of these three?’

‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be?’

‘He who with trusting heart takes a Buddha as his guide, and the Truth, and the Order—that is a sacrifice better than open largeses, better than perpetual alms, better than the gift of a dwelling place.’

26. ‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than all these four?’ ‘When a man with trusting heart takes upon himself the preceptsabstinence from destroying life; absitence from taking what has not been given; abstinence from evil conduct in respect of lusts; abstinence from lying words; abstinence from strong, intoxicating, maddening

drinks, the root of carelessness, that is a sacrifice better than open largesses, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.’

27. ‘And is there, O Gotama; any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than all these five?’ ‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be-?’

(The answer is the long passage from the Samana-phale Sutta 40, p. 62 (of the text,) down to 75 (p. 74) on the First Ghana, as follows:

1. The Introductory paragraphs on the appearance of a Buddha, his preaching, the conversion of a hearer, and his renunciation of the world.

2. The Silas (minor morality).

3. The paragraph on Confidence.

4. The paragraph on ‘Guarded is the door of his senses.’

5. The paragraph on ‘Mindful and self possessed.’

6. The paragraph on Content.

7. The paragraph on Solitude.

8. The paragraph on the Five Hindrances.

9. The description of the First Ghana.)

‘This, O Brahman, is a sacrifice less difficult and less troublesome, of greater fruit and greater advantage than the previous sacrifices, (The same is then said the Second, Third, and Fourth Ghanas, in succession (as in the Samannao-phalo Sutas 77-82) and of the Insight arising from knowledge (ibid 83, 84), and further (omitting direct mention either way of 85-96 inclusive) of the knowledge of the destruction of the Asavas, the deadly intoxications or floods (ibid. 97-98). ‘And there is no sacrifice man can celebrate, O Brahman, higher and sweeter than this.’

28. And when he had thus spoken, Kutadanta the Brahman said to the Blessed One:

‘Most excellent, O Gotama, are the words of thy mouth, most excellent! Just as if a man were to set up what has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so has the truth been made known to me in many a figure by the Venerable Gotama. I, even I, betake myself to the Venerable Gotama as my guide, to the Doctrine and the Order. May the Venerable One accept me as a disciple, as one who, from this day

REFORMERS AND THEIR FATE

forth, as long as life endures has taken him as his guide. And I myself, O Gotama, will have the seven hundred bulls, and the seven hundred steers, and the seven hundred heifers, and the seven hundred goats, and the seven hundred rams set free. To them I grant their life. Let them eat green grass and drink fresh water, and may cool breezes waft around them.’

29. Then the Blessed One discoursed to Kutadanta the Brahman in due order; that is to say, he spake to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of rununciation. And when the Blessed One became aware that Kutadanta the Brahman had become prepared, softened, unprejudiced, upraised, and believing in heart then did he proclaim the doctrine the Buddhas alone have won; that is to say, the doctrine of sorrow, of its origin, of its cessation and of the Path. And just as a clean cloth, with all stains in it washed away, will readily take the dye, just even so did Kutadanta the Brahman, even while seated there, obtain the pure and spotless Eye for the Truth. And he knew whatsoever has a beginning, in that is inherent also the necesity of dissolution.

30. And then the Brahman Kutadanta, as one who had seen the Truth, had mastered it, understood it, dived deep down into it. Who had passed beyond doubt, and put away perplexity and gained full confidence, who had become depedent on no other for his knowledge of the teaching of the Master, addressed the Blessed One and said:

‘May the venerable Gotama grant me the favour of taking his tomorrow meal with me, and also the members of the Order with him.’ And the Blessed One signified, by silence, his consent. Then the Brahman Kutadanta, seeing that the Blessed One had accepted, rose from his seat, and keeping his right towards him as he passed, he departed thence. And at daybreak he had sweet food, both hard and soft, made ready at the pit prepared for his sacrifice and had the time announced to the Blessed One:’ It is time, O Gotama and the meal is ready.’ And the Blessed One, who had dressed early in the morning, put on his outer robe, and taking his bowl with him, went with the brethren to Kutadanta’s sacrificial pit, and sat down there on the seat prepared for him. And Kutadanta the Brahman satisfied the brethren with the Buddha at their head, with his own hand, with sweet food, both hard and soft, till they refused any more. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Kutadanta the Brahman took a low seat and seated himself beside him. And when he was thus seated, the Blessed One instructed and aroused

and incited and gladdened Kutadanta the Brahman with religious discourse; and then arose from his seat and departed thence. KUTADANTA SUTTA IS ENDED V Thirdly Buddha denounceed the caste system. The Caste System in its present form was not then existing. The bar against inter-dining and inter-marriage had not then become operative. Things were flexible and not rigid as they are now. But the principle of inequality which is the basis of the caste system had become well established and it was against this principle that Buddha carried on a determined and a bitter fight. How strongly was he opposed to the pretensions of the Brahmins for superiority over the other classes and how convincing were the grounds of his opposition are to be found in many of his dialogues. The most important one of these is known as the Ambattha Sutta.

AMBATTHA SUTTA

(A young Brahman’s rudeness and an old one’s faith).

1. Thus have I heard. The Blessed One when once on a tour through the Kosala country with a great company of the brethren, with about five hundred brethern, arrived at a Brahman village in Kosala named Ikkhanankala; and while there he stayed in the Ikkhanankala Wood. Now at that time the Brahman Pokkharsadi was dwelling at Ukkattha, a spot teeming with life, with much grassland and woodland and corn, on a royal domain, granted him by King Pasenadi of Kosala as royal gift, with power over it as if he were the king.

2. Now the Brahman Pokkharasadi heard the news: ‘They say that the Samana Gotama, of the Sakya clan, who went out from a Sakya family to adopt the religious life, has now arrived, with a great company of the brethren of his Order, at Ikkhanankala, and is staying there in the Ikkhanankala Wood. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad: The Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe, including the worlds above of the gods, the Brahmans, and the Maras, and the world below with its recluses and Brahmans, its princes and peoples, and having known it,

REFORMERS AND THEIR FATE

he makes his knowldge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity.

‘And good is it to pay visits to Arahats like that.’

3. Now at the time a young Brahman, an Ambattha, was a pupil under Pokkharasadi the Brahman. And he was a repeater (of the sacred words) knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends as a fifth learned in the idioms and the grammar, versed in Lokayata sophistry and in the theory of the signs on the body of a great man—so recognised an authority in the system of the threefold Vedic knowledge as expounded by his master, that he could say of him: ‘What I know that you know, and what you know that I know.’

4. And Pokkharasadi told Ambattha the news, and said : ‘Come now, dear Ambattha, go to the Samana Gotama, and find out whether the reputation so noised abroad regarding him is in accord with the facts or not, whether the Samana Gotama is such as they say or not’.

5. ‘But how, Sir, shall I know whether that is so or not ?’ ‘There have been handed down, Ambattha, in our mystic verses thirtytwo bodily signs of a great man,—signs which, if a man has, he will become one of two things, and no other. If he dwells at home he will become a sovereign of the world, a righteous king, bearing rule even to the shores of the four great oceans, a conqueror, the protector of his people, possessor of the seven royal treasures. And these are the seven treasures that he has the Wheel, the Elephant, the Horse, the Gem, the Woman, the Treasurer, and the Adviser as a seventh. And he has more than a thousand sons, heroes, mighty in frame, beating down the armies of the foe. And he dwells in complete ascendancy over the wide earth from sea to sea, ruling it in righteousness without the need of baton or of sword. But if he go forth from the household life into the houseless state, then he will become a Buddha who removes the veil from the eyes of the world. Now I, Ambattha, am a giver of the mystic verses; you have received them from me.’

6. ‘Very good Sir, said Ambattha in reply; and rising from his seat and paying reverence to Pokkharasadi, he mounted a chariot drawn by mares, and proceeded, with a retinue of young Brahmans, to the Ikkhanankala Wood. And when he had gone on in the chariot as far as the road was practicable for vehicles, he got down, and went on, into the park, on foot.

7. Now at that time a number of the brethren were walking up and down in the open air. And Ambattha went up to them, and said: ‘Where may the Venerable Gotama be lodging now? We have come hither to call upon him.’

8. Then the brethren thought: ‘This young Brahman Ambattha is of distinguished family, and a pupil of the distinguished Brahman Pokkharasadi. The Blessed One will not find it difficult to hold conversation with such.’ And they said to Ambattha: ‘There Gotama is lodging, where the door is shut, go quietly up and enter the porch gently, and give a cough, and knock on the crossbar. The Blessed One will open the door for you.’

9. Then Ambattha did so. And the Blessed One opened the door, and Ambattha entered in. And the other young Brahmans also went in; and they exchanged with the Blessed One the greetings and compliments of politeness and courtesy, and took their seats. But Ambattha, walking about, said something or other of a civil kind in an off-hand way, fidgetting about the while, or standing up, to the Blessed One sitting there.

10. And the Blessed One said to him; ‘Is that the way, Ambattha, that you would hold converse with aged teachers, and teachers of your teachers well stricken in years, as you now do, moving about the while or standing, with me thus seated?’

11. ‘Certainly not, Gotama. It is proper to speak, with a Brahman as one goes along only when the Brahman himself is walking and standing to a Brahman who stands, and seated to a Brahman who has taken his seat, or reclining to a Brahman who reclines. But with shavelings, sham friars, menial black fellows, the offscouring of our kinsman’s heels—with them I would talk as I now do to you.’

‘But you must have been wanting something, Ambattha, when you come here. Turn your thoughts rather to the object you had in view when you came. This young Brahman Ambattha is ill bred, though he prides himself on his culture; what can this come from except from want of training?’

12. Then Ambattha was displeased and angry with the Blessed One at being called rude; and at the thought that the Blessed One was vexed with him, he said, scoffing, jeering, and sneering at the Blessed One: ‘Rough is this Sakya breed of yours, Gotama, and rude, touchy is this Sakya breed of yours and violent. Menials, mere menials, they neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans. That, Gotama, is neither fitting, nor is it seemly.’ Thus did the young Brahman Ambattha for the first time charge the Sakyas with being menials.

REFORMERS AND THEIR FATE

13. ‘But in what then, Ambattha, have the Sakyas given you offence ?’ ‘Once, Gotama, I had to go to Kapilvastu on some business or other of Pokkharasadi’s, and went into the Sakyas’ Congress Hall. Now at that time there were a number of Sakyas, old and young, seated in the hall on grand seats, making merry and joking together, nudging one another with their fingers; and for a truth, methinks, it was I myself that was the subject of their jokes; and not one of them even offered me a seat. That, Gotama, is neither fitting, nor is it seemly, that the Sakyas, menials, as they are, mere menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans.’ Thus did the young Brahman Ambattha for the second time charge the Sakyas with being menials.

14. ‘Why a quail Ambattha, little hen bird tough she be, can say what she likes in her own nest. And there the Sakyas are at their own home, in Kapilvastu. It is not fitting for you to take offence at so trifling a thing.’

15. ‘There are these four grades, Gotama,—the nobles, the Brahmans, the tradesfolk, and the work-people. And of these four, three—the nobles, the tradesfolk, and work-people—are, verily, but attendants on the Brahmans. So, Gotama, that is neither fitting nor is it seemly, that the Sakyas, menials as they are, mere menials should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to the Brahmans.’ 1*Thus did the young Brahman Ambattha for the third time charged the sakyes with being menials.

16. Then the Blessed One thought thus:’ This Ambattha is very set on humbling the Sakyas with his charge of servile origin. What if I were to ask him as to his own lineage.’ And he said to him: ‘And what family do you then, Ambattha, belong to?’ ‘Yes, but if one were to follow up your ancient name and lineage, Ambattha, on the father’s and the mother’s side, it would appear that the Sakyas were once your masters, and that you are the offspring of one of their slave girls. But the Sakyas trace their line back to Okkaka the kings.’

‘Long ago, Ambattha, King Okkaka, wanting to divert the succession in favour of the son of his favourite queen, banished his elder childrenOkkamukha, Karanda, Hatthinika, and Sinipura-from the land. And being thus banished they took up their dwelling on the slopes of the Himalaya, on the borders of a lake where a mighty oak tree grew. And through fear of injuring the purity of their line they intermarried with their sisters.

‘Now Okkaka the king asked the ministers at his court: “Where, Sirs, are the children now?”

‘There is a spot, Sire, on the slopes of the Himalaya, on the borders of a lake, where there grows a mighty oak (sako). There do they dwell. And lest they should injure the purity of their line they have married their own (sakahi) sisters.’

‘Then did Okkaka the king burst forth in admiration: “Hearts of oak (sakya) are those young fellows! Right well they hold their own (parama sakya)!”

‘That is the reason, Ambattha, why they are known as Sakyas. Now Okkaka had slave girl called Disa. She gave birth to a black baby. And no sooner was it born than the little black thing said, “Wash me, mother. Bathe me, mother. Set me free, mother of this dirt. So shall I be of use to you,”

Now, just as now, Ambattha, people call devils, “devils”, so then they called devils, “black fellows” (kanhe). And they said, “This fellow spoke as soon as he was born.’ Tis a black thing (Kanha) that is born, a devil has been born!” And that is the origin, Ambattha, of the Kanhayanas. He was the ancestor of the Kanhayanas. And thus is it, Ambattha, that if one were to follow up your ancient name and lineae, on the father’s and on the mother’s side, it would appear that the Sakyas were once your masters, and that you are the offspring of one of their slave girls.’

17. When he had thus spoken the young Brahmans said to the Blessed One: ‘Let not the Venerable Gotama, humble Ambattha too sternly with this reproach of being descended from a slave girl. He is well born, Gotama, and of good family; he is versed in the sacred hymns, an able reciter, a learned man. And he is able to give answer to the Venerable Gotama in these matters.

18. Then the Blessed One said to them: ‘Quite so. If you thought otherwise, then it would be for you to carry on our discussion further. But as you think so, let Ambattha himself speak.’

19. ‘We do not think so; and we will hold our peace. Ambattha is able to give answer to the venerable Gotama in these matters.’

20. Then the Blessed One said to Ambattha the Brahman: ‘Then this further question arises, Ambattha, a very reasonable one which even though unwillingly, you should answer. If you do not give a clear reply, or go off upon another issue, or remain silent, or go away, then your head will split in pieces on the spot. What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kanhayanas draw their origin, and who the ancestor was to whom they trace themselves back?’