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Siddhattha had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground. Having sent home Channa, the charioteer, together with the noble steed Kanthaka, to king Suddhodana to bear him the message that the prince had left the world, the Bodhisatta walked along on the highroad with a beggar's bowl in his hand. 1
Yet the majesty of his mind was ill-concealed under the poverty of his appearance. His erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth.[Pg 26] The beauty of his youth was transfigured by holiness and surrounded his head like a halo. 2
All the people who saw this unusual sight gazed at him in wonder. Those who were in haste arrested their steps and looked back; and there was no one who did not pay him homage. 3
Having entered the city of Rjagaha, the prince went from house to house silently waiting till the people offered him food. Wherever the Blessed One came, the people gave him what they had; they bowed before him in humility and were filled with gratitude because he condescended to approach their homes. 4
Old and young people were moved and said: "This is a noble muni! His approach is bliss. What a great joy for us!" 5
And king Bimbisra, noticing the commotion in the city, inquired the cause of it, and when he learned the news sent one of his attendants to observe the stranger. 6
Having heard that the muni must be a Sakya and of noble family, and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl, the king was moved in his heart; he donned his royal robe, placed his golden crown upon his head and went out in the company of aged and wise counselors to meet his mysterious guest. 7
The king found the muni of the Sakya race seated under a tree. Contemplating the composure of his face and the gentleness of his deportment, Bimbisra greeted him reverently and said: 8
"O samana, thy hands are fit to grasp the reins of an empire and should not hold a beggar's bowl. I am sorry to see thee wasting thy youth. Believing that thou art of royal descent, I invite thee to join me in the government of my country and share my royal power. Desire for power is becoming to the noble-minded, and wealth should[Pg 27] not be despised. To grow rich and lose religion is not true gain. But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great master." 9
The great Sakyamuni lifted his eyes and replied: 10
"Thou art known, O king, to be liberal and religious, and thy words are prudent. A kind man who makes good use of wealth is rightly said to possess a great treasure; but the miser who hoards up his riches will have no profit. 11
"Charity is rich in returns; charity is the greatest wealth, for though it scatters, it brings no repentance. 12
"I have severed all ties because I seek deliverance. How is it possible for me to return to the world? He who seeks religious truth, which is the highest treasure of all, must leave behind all that can concern him or draw away his attention, and must be bent upon that one goal alone. He must free his soul from covetousness and lust, and also from the desire for power. 13
"Indulge in lust but a little, and lust like a child will grow. Wield worldly power and you will be burdened with cares. 14
"Better than sovereignty over the earth, better than living in heaven, better than lordship over all the worlds, is the fruit of holiness. 15
"The Bodhisatta has recognized the illusory nature of wealth and will not take poison as food. 16
"Will a fish that has been baited still covet the hook, or an escaped bird love the net? 17
"Would a rabbit rescued from the serpent's mouth go back to be devoured? Would a man who has burnt his hand with a torch take up the torch after he had dropped it to the earth? Would a blind man who has recovered his sight desire to spoil his eyes again? 18
"The sick man suffering from fever seeks for a cooling medicine. Shall we advise him to drink that which will[Pg 28] increase the fever? Shall we quench a fire by heaping fuel upon it? 19
"I pray thee, pity me not. Rather pity those who are burdened with the cares of royalty and the worry of great riches. They enjoy them in fear and trembling, for they are constantly threatened with a loss of those boons on whose possession their hearts are set, and when they die they cannot take along either their gold or the kingly diadem. 20
"My heart hankers after no vulgar profit, so I have put away my royal inheritance and prefer to be free from the burdens of life. 21
"Therefore, try not to entangle me in new relationships and duties, nor hinder me from completing the work I have begun. 22
"I regret to leave thee. But I will go to the sages who can teach me religion and so find the path on which we can escape evil. 23
"May thy country enjoy peace and prosperity, and may wisdom be shed upon thy rule like the brightness of the noon-day sun. May thy royal power be strong and may righteousness be the sceptre in thine hand." 24
The king, clasping his hands with reverence, bowed down before Sakyamuni and said: "Mayest thou obtain that which thou seekest, and when thou hast obtained it, come back, I pray thee, and receive me as thy disciple." 25
The Bodhisatta parted from the king in friendship and goodwill, and purposed in his heart to grant his request. 26
Alra and Uddaka were renowned as teachers among the Brahmans, and there was no one in those days who surpassed them in learning and philosophical knowledge. 1
The Bodhisatta went to them and sat at their feet. He listened to their doctrines of the tman or self, which is the ego of the mind and the doer of all doings. He learned their views of the transmigration of souls and of the law of karma; how the souls of bad men had to suffer by being reborn in men of low caste, in animals, or in hell, while those who purified themselves by libations, by sacrifices, and by self-mortification would become kings, or Brahmans, or devas, so as to rise higher and higher in the grades of existence. He studied their incantations and offerings and the methods by which they attained deliverance of the ego from material existence in states of ecstasy. 2
