Indianapolis Times, Volume 39, Number 165, Indianapolis, Marion County, 18 November 1927 — Page 15
NOV. 18, 1927.
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r_-| UT one day the thought came I D I t° Buddha that self-mortifl-L. J cation was not the way. Perhaps he was unusually hungry on that day or s6me memory of loveliness had stirred within him. “By this severity I do not attain superhuman, truly noble knowledge and insight.” What was the source of human sorrow, suffering, sickness, old age and death? A vision came to him of the infinite succession of births and deaths in the stream of life; he saw every death compensated with a birth, and every mortal peace balanced with new desire, new grief and new pain. “Thus with mind concentrated* purified, cleansed ... I directed my mind to the passing away and rebirth of beings. "With divine, purified,' superhuman vision I saw beings passing away and being reborn, low and high, of good and bad color, in happy or miserablye existences, according to their karma.” It was the vision of this ridiculous succession of deaths and births that made Buddha scorn life. Birth, he said to himself, Is the orignin of all evil. And yet birth continues, endlessly, aimlessly, forever replenishing the stream of human sorrow. If birth could be stopped .... (Here it was that the legend of Buddha helped to mould
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the philosophy of Schopenhauer.) But the law of karma brings new births, apparently, forever, every injustice done must be atoned for in some new life. If a man could live a life of perfect justice, of unvarying patience and kindness to all; if he could tie his thought to eternal things, not binding his heart to those that begin and pass away—then, perhaps, he would be spared rebirth, and the fountain of evil would run dry. If one could still all desire for one’s self and seek only to do good, individuality, that last delusion of mankind, might be overcome and the soul be merged at last with unconscious infinity. What peace there would be in the heart that cleansed itself of every personal desire! Happiness is neither here, as paganism thinks, nor hereafter, as most religions think; only peace is possible, only the cool quietude of craving ended, only Nirvana. So Buddha thought; and, leaving his solitary ascetic life, he went forth to preach his doctrine to the world. n u “TIT first he startled those who heard him, for the religion which he announced seemed the most irreligious atheism. lie did not speak of God, and he did not offer a heaven; there might be many
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gods, but the Way did not lie in prayer or sacrifice to them; the Way concerned only the soul in relation to man. Nor was the soul immortal; it might have many lives, in the sense of the rebirth of many men; yet the goal was not the everlasting existence of the self, but its complete annihilation. Not to be reborn—that was the supreme bocn. What, then, did Buddha teach? Here is his “First Sermon:” “These two extremes, O monks, are not to be practiced by one who has gone forth from the world. What are the two? That conjoined with passions, low, vulgar, common, ignoble and useless; and that conjoined with self-torture, painful, ignoble and useless. Avoiding these two extremes the Tathagata (the Buddha) has gained the knowledge of the Middle Way, which gives sight and knowledge and tends to calm, to insight, enlightment, Nirvana. . . . “(1) Now this. O monks, is the noble truth of pain:—birth is painful, old age is painful, sickness is painful, death is / painful, sorrow, lamentation, dejection and despair are painful. Contact with unpleasant things is painful, not getting what one wishes is painful.”.... “(2) Now this, O monks, is the noble truth of the cause of pain:— that craving which leads to rebirth, combined with pleasure and lust, finding pleasure here and there;
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namely, the craving for passion, the craving for existence, the craving for non-existence. “(3) Now this, O monks, is the noble truth of the cessation of pain: —the cessation without a remainder of that craving; abandonment, forsaking, release, nonattachment. “(4) Now this, O monks, is the noble truth of the way that leads to the cessation of pain:—that is the noble Eightfold Path, namely, right views, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” r i HESE are the “Four Truths”; IHP I realize them is to have j 1 | “entered the stream” and to be on the way to Nirvana. Add to them the “Five Moral Rules” which bind all Buddhists: 1. Never to kill. 2. Never to steal. 3. Never to indulge wrongfully in the passions. 4. Never to lie. 5. Never to take intoxicants. This is a simple code, and like the Decalogue, too negative; the difference between it and our own is that its adherents practice it. The Hindus are known for gentleness and kindness; the Buddhists everywhere are credited with unwillingness to kill or injure any living thing. Here is a religion more widespread than any other; and yet it has never used violence, never waged war to propagate itself. Let Christians and Mohammedans consider this. nun j,V/l HEN Buddha’s father, Suddiyv hodana, heard that his son i . was near he sent a messenger
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THE JLN I>IAN APOLIS TIMES
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to invite him to spend the‘‘day in his old home. Buddha went, and according to. the legend performed many miracles in the paternal mansion. He went also to see his wife, who had mourned him and been faithful to him during his years of fasting and preaching. When she saw him she clasped his ankles, placed his feet about her head and reverenced him as a god. Then King Suddhodana told Buddha of her great love: “Lord, my daughter (in-law) when she heard that you were wearing yellow robes, put on yellow robes; when she heard of you having one meal a day, herself took one meal; when she knew that you had given up a large bed she lay on a narrow couch; and when she knew that you had given up garlands and scents, she gave them .up.”
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UDDHA blessed her, and went his way. His son, RaI hula, came to him now and loved him; “pleasant is your shadow, ascetic,” he said; and the Buddha, though Rahula’s mother had hoped to see him king, ordained him into the Buddhist Order. Asked to be present at the consecration of his half-brother Nanda as heir-apparent to the realm, he let Nanda hold his bowl; whereupon Nanda, strangely inspired, followed him and joined the Order, abandoning a kingdom. When Suddhodana heard of Rahula’s ordination he was sad, and coming to Buddha asked a boon, saying: “When the Lord abandoned the world, it was no small pain to me; so when Nanda, and even more so with Rahula. “The love of a son cuts through
the skin, through the hide, the flesh, the sinew, the bone, the marrow. Grant, Lord, that thy noble ones may not confer the ordination on a son without the permission of his father and mother.” Buddha consented, and made such permission a prerequisite of all future ordination. It is a human touch that reconciles us somewhat to his abandonment of wife and home; but it is regrettable that so many religions begin with a rejection of the family.
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Confuoious was wiser, and saw in the loyalty of mate to mate, of children to parents and of parents to children, the source of morals and the core of character. (Copyright, 1927, by Will Durant) To Be Continued In England, where dogs are allowed to roam front gardens after dark, postmen on the last round indorse letters “Dog loose in garden” and hold them back for morning delivery.
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