The Gospel of Buddha, Compiled from Ancient Records. Paul Carus

and karma includes merit and demerit. The transmigration of the soul is subject to its karma. We inherit from former existences the evil effects of our evil deeds and the good effects of our good deeds. If that were not so, how could we be different?" 12

      The Tathāgata meditated deeply on the problems of transmigration and karma, and found the truth that lies in them. 13

      "The doctrine of karma," he said, "is undeniable, but thy theory of the ego has no foundation. 14

      "Like everything else in nature, the life of man is subject to the law of cause and effect. The present reaps what the past has sown, and the future is the product of the present. But there is no evidence of the existence of an immutable ego-being, of a self which remains the same and migrates from body to body. There is rebirth but no transmigration. 15

      "Is not this individuality of mine a combination, material as well as mental? Is it not made up of qualities that sprang into being by a gradual evolution? The five roots of sense-perception in this organism have come from ancestors who performed these functions. The ideas which I think, came to me partly from others who thought them, and partly they rise from combinations of the ideas in my own mind. Those who have used the same sense-organs, and have thought the same ideas before I was composed into this individuality of mine are my previous existences; they are my ancestors as much as the I of yesterday is the father of the I of to-day, and the karma of my past deeds conditions the fate of my present existence. 16

      "Supposing there were an ātman that performs the actions of the senses, then if the door of sight were torn down and the eye plucked out, that ātman would be able to peep through the larger aperture and see the forms of its surroundings better and more clearly than before. It would be able to hear sounds better if the ears were torn away; smell better if the nose were cut off; taste better if the tongue were pulled out; and feel better if the body were destroyed. 17

      "I observe the preservation and transmission of character; I perceive the truth of karma, but see no ātman whom your doctrine makes the doer of your deeds. There is rebirth without the transmigration of a self. For this ātman, this self, this ego in the 'I say' and in the 'I will' is an illusion. If this self were a reality, how could there be an escape from selfhood? The terror of hell would be infinite, and no release could be granted. The evils of existence would not be due to our ignorance and wrong-doing, but would constitute the very nature of our being." 18

      And the Bodhisatta went to the priests officiating in the temples. But the gentle mind of the Sakyamuni was offended at the unnecessary cruelty performed on the altars of the gods. He said: 19

      "Ignorance only can make these men prepare festivals and hold vast meetings for sacrifices. Far better to revere the truth than try to appease the gods by shedding blood. 20

      "What love can a man possess who believes that the destruction of life will atone for evil deeds? Can a new wrong expiate old wrongs? And can the slaughter of an innocent victim blot out the evil deeds of mankind? This is practising religion by the neglect of moral conduct. 21

      "Purify your hearts and cease to kill; that is true religion. 22

      "Rituals have no efficacy; prayers are vain repetitions; and incantations have no saving power. But to abandon covetousness and lust, to become free from evil passions, and to give up all hatred and ill-will, that is the right sacrifice and the true worship." 23

      X.

      URUVELĀ, THE PLACE OF MORTIFICATION.

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      The Bodhisatta went in search of a better system and came to a settlement of five bhikkhus in the jungle of Uruvelā; and when the Blessed One saw the life of those five men, virtuously keeping in check their senses, subduing their passions, and practising austere self-discipline, he admired their earnestness and joined their company. 1

      With holy zeal and a strong heart, the Sakyamuni gave himself up to meditative thought and rigorous mortification of the body. Whereas the five bhikkhus were severe, the Sakyamuni was severer still, and they revered him, their junior, as their master. 2

      So the Bodhisatta continued for six years patiently torturing himself and suppressing the wants of nature. He trained his body and exercised his mind in the modes of the most rigorous ascetic life. At last, he ate each day one hemp-grain only, seeking to cross the ocean of birth and death and to arrive at the shore of deliverance. 3

      And when the Bodhisatta was ahungered, lo! Māra, the Evil One, approached him and said: "Thou art emaciated from fasts, and death is near. What good is thy exertion? Deign to live, and thou wilt be able to do good works." But the Sakyamuni made reply: "O thou friend of the indolent, thou wicked one; for what purpose hast thou come? Let the flesh waste away, if but the mind becomes more tranquil and attention more steadfast. What is life in this world? Death in battle is better to me than that I should live defeated." 4

      And Māra withdrew, saying: "For seven years I have followed the Blessed One step by step, but I have found no fault in the Tathāgata". 5

      The Bodhisatta was shrunken and attenuated, and his body was like a withered branch; but the fame of his holiness spread in the surrounding countries, and people came from great distances to see him and receive his blessing. 6

      However, the Holy One was not satisfied. Seeking true wisdom he did not find it, and he came to the conclusion that mortification would not extinguish desire nor afford enlightenment in ecstatic contemplation. 7

      Seated beneath a jambu-tree, he considered the state of his mind and the fruits of his mortification. His body had become weaker, nor had his fasts advanced him in his search for salvation, and therefore when he saw that it was not the right path, he proposed to abandon it. 8

      He went to bathe in the Nerañjara river, but when he strove to leave the water he could not rise on account of his weakness. Then espying the branch of a tree and taking hold of it, he raised himself and left the stream. But while returning to his abode, he staggered and fell to the ground, and the five bhikkhus thought he was dead. 9

      There was a chief herdsman living near the grove whose eldest daughter was called Nandā; and Nandā happened to pass by the spot where the Blessed One had swooned, and bowing down before him she offered him rice-milk and he accepted the gift. When he had partaken of the rice-milk all his limbs were refreshed, his mind became clear again, and he was strong to receive the highest enlightenment. 10

      After this occurrence, the Bodhisatta again took some food. His disciples, having witnessed the scene of Nandā and observing the change in his mode of living, were filled with suspicion. They were convinced that Siddhattha's religious zeal was flagging and that he whom they had hitherto revered as their Master had become oblivious of his high purpose. 11

      When the Bodhisatta saw the bhikkhus turning away from him, he felt sorry for their lack of confidence, and was aware of the loneliness in which he lived. 12

       Suppressing his grief he wandered on alone, and his disciples said, "Siddhattha leaves us to seek a more pleasant abode." 13

      XI.

      MĀRA THE EVIL ONE.

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      The Holy One directed his steps to that blessed Bodhi-tree beneath whose shade he was to accomplish his search. 1

      As he walked, the earth shook and a brilliant light transfigured the world. 2

      When he sat down the heavens resounded with joy and all living beings were filled with good cheer. 3

      Māra alone, lord of the five desires, bringer of death and enemy of truth, was grieved and rejoiced not. With his three daughters, Tanhā, Ragā and Arati, the tempters, and with his host