Amitabha, A Story of Buddhist Theology, by Paul Carus, [1906], at sacred-texts.com
Amitabha, A Story of Buddhist Theology, by Paul Carus, [1906], at sacred-texts.com
The young novice spent his days in study and his nights in doubt. He followed with interest the recitations of his instructor on the philosophy of the Enlightened One; he enjoyed the birthstories of Bodhisattva and the parables of the master with their moral applications, but when he retired in the evening or was otherwise left to his own thoughts he began to ponder on the uselessness of the hermit's life and longed to return to the world with its temptations and struggles, its victories and defeats, its pleasures and pains, its hopes and fears. He enjoyed the solitude of the forest, but he began to think that the restlessness of the world could offer him more peace of mind than the inactivity of a monkish life.
When Charaka had familiarised himself with all the Sutras and wise sayings which were known to the brethren of the monastery,
the time began to hang heavy on his hands, and he felt that the religious discourses were becoming tedious.
Weeks elapsed, and Charaka despaired of either becoming accustomed to monkish life or of understanding the deeper meaning of their renunciation of the world, and his conscience began to trouble him; for the more the elder brethren respected him for his knowledge and gentleness, and the more they praised him, the less worthy he deemed himself of their recognition.
The day of confession approached again. He had spent the hours in fasting and self-discipline, but all this availed nothing. He was weary and felt a sadness of heart beyond description.
In the evening all the brethren were gathered together in the chaitya, the large hall where they held their devotional meetings. The aisles lay in mystic darkness, and the pictures on the heavy columns and on the ceiling were half concealed. They appeared and disappeared from time to time in the flicker of the torches that were employed to light the room.
[paragraph continues] The monks sat in silent expectation, their faces showing a quietude and calmness which proved that they were unconcerned about their own fate, ready to live or to die, as their doom might be, only bent on the aim of reaching Nirvâna.
The senior monk arose and addressed the assembly. "Reverend sirs," he said, "let the order hear me. To-day is full moon, and the day of the unburdening of our hearts. If the order is ready, let the order consecrate this day to the recital of the confession. This is our first duty, and so let us listen to the declaration of purity."
The brethren responded, saying: "We are here to listen and will consider the questions punctiliously."
The speaker continued: "Whoever has committed a transgression, let him speak, those who are free from the consciousness of guilt, let them be silent."
At this moment a tall figure rose slowly and hesitatingly from the ground at the further end of the hall. He did not speak but stood there quietly, towering for some time in the
dusky recess between two pillars as though he were the apparition of a guilty conscience. The presiding brother at last broke the silence and addressed the brethren, saying: "A monk who has committed a fault, and remembers it, if he endeavors to be pure, should confess his fault. When a fault is confessed it will lie lightly upon him."
Still the shadowy figure stood motionless, which seemed to increase the gloom in the hall.
"One of the brethren has risen, indicating thereby that he desires to speak," continued the abbot. "A monk who does not confess a fault after the question has been put three times is guilty of an intentional lie, and the Blessed One teaches that an intentional lie cuts a man off from sanctification."
The gloomy figure now lifted his head and with suppressed emotion began to speak. "Venerable father," he said, "and ye, reverend sirs, may I speak out and unburden my heart?" The voice was that of the novice, and a slight commotion passed through the assemblage. Having been encouraged to speak freely and without reserve, Charaka began:
"Venerable father, and ye, reverend sirs: I feel guilty of having infringed on one of the great prohibitions. I am as a palm tree, the top of which has been destroyed. I am broken in spirit and full of contrition. I am anxious to be a disciple of the Shakya-Muni, but I am not worthy to be a monk, I never have been and I never shall be." Here his voice faltered, and he sobbed like a child.
The brethren were horror-stricken; they thought at once that the youth was contaminated by some secret crime; he was too young to be free from passion, too beautiful to be beyond temptation, too quick-witted not to be ambitious. True, they loved him, but they felt now that their affection for him was a danger, and there was no one in the assembly who did not feel the youth's self-accusation as partly directed against himself. But the abbot overcame the sentiment that arose so quickly, and encouraged the penitent brother to make a full confession. "Do not despair," he said, "thou art young; it is natural that thy heart should still cherish dreams of love, and that alluring reminiscences should still haunt thy mind."
"I entered the brotherhood with false hopes and wrong aspirations," replied the novice. "I am longing for wisdom and supernatural powers; I am ambitious to do and to dare, and I hoped to acquire a deeper knowledge through self-discipline and holiness. I am free from any actual transgression, but my holiness is mockery; my piety is not genuine; I am a hypocrite and I find that I am belying you, venerable father, and all the monks of this venerable community. But it grieveth me most that I am false to myself; I am not worthy to wear the yellow robe."
"Thou art not expected to be perfect," replied the abbot, "thou art walking on the path, and hast not as yet reached the goal. Thy fault is impatience with thyself and not hypocrisy."
"Do not palliate my fault, venerable father," said Charaka. "There is something wrong in my heart and in my mind. If I am not a hypocrite, then I am a heretic; and a heretic walks on the wrong road in the wrong direction, and can never reach the goal. Do not extenuate, do not qualify and mitigate my faults, for I
feel their grievousness and am anxious to be led out of the darkness into the light. I long for life and the unfoldment of life. I want to comprehend the deepest truths; I want to know and to taste the highest bliss; I want to accomplish the greatest deeds."
"Then thou art worldly; thou longest for power, for fame, for honor, for pleasures," suggested the abbot inquiringly; "thou art not yet free from the illusion of selfhood. It is not the truth, then, that thou wantest, but thyself, to be an owner of the truth; it is self-enhancement, not service; vanity, not helpfulness."
"That may be, reverend father," replied the novice; "thy wisdom shall judge me; though I do not feel myself burdened by selfishness. No, I do not love myself. I would gladly sacrifice myself for any noble cause, for truth, for justice, for procuring bliss for others. Nor do I crave for worldly pleasures, but I do not feel any need of shirking them. Pleasures like pains are the stuff that life is made of, and I do not hate life. I enjoy the unfoldment of life with all its aspirations, not for my sake,
but for life's sake. I do not love myself, I love God. That is my fault, and that is the root from which grow all my errors, heresies, hypocrisies, and the false position in which I now am."
The good abbot did not know what to say. He looked at the poor novice and pitied him for his pangs of conscience. Every one present felt that the man suffered, that there was something wrong with him; but no one could exactly say what it was. His ambition was not sinful but noble. And that he loved God was certainly not a crime. At last the abbot addressed Subhûti, Charaka's senior and teacher, and asked him: "Have you, reverend brother, noticed in this novice's behavior or views anything strange or exceptional?"
Subhûti replied that he had not.
The abbot continued to inquire about Charaka's previous religious relations and the significance of his love of God.
"I do not know, reverend sir," was the elder monk's answer. "He is not a Brahman, but a descendant of a noble family of the northern conquerors that came to India and founded
the kingdom of Gandhâra. Yet he knows Brahman writings and is familiar with the philosophy of the Yavanas12 of the distant West. I discoursed with him and understand that by God he means all that is right and good and true in the world and without whom there can be no enlightenment."
"Very well," proclaimed the abbot, "there is no sin in loving God, for what you describe as God is our Lord Shakyamuni, the Enlightened One, the Buddha, the Tathâgata;" but he added not without a suggestion of reproof: "You might dignify the Lord Buddha with a higher title than God. Gods, if they exist, are not Buddha's equals. When Bodhisattva was a child, the gods prostrated themselves before him, for they recognised the Tathâgata's superiority even before he had attained to complete Buddhahood. The divinity of the gods is less than the noble life of a Bodhisattva."
Having thus discussed the case of the novice Charaka, the abbot addressed himself to the Brotherhood, asking the reverend sirs what they would deem right in the present case. Was the brother at all guilty of the fault of
which he accused himself and if so what should he do to restore his good standing and set himself aright in the Brotherhood?
Then Subhûti arose and said: "Charaka is a man of deep comprehension and of an earnest temper. The difficulty which he encounters is not for us to judge him or to advise him about. But there is a philosopher living in the kingdom of Magadha, by the name of Açvaghosha. If there is any one in the world that can set an erring brother right, it is Açvaghosha, whose wisdom is so great that since Buddha entered Nirvana there has been no man on earth who might have surpassed him either in knowledge or judgment." So Subhûti proposed to write a letter of introduction to Açvaghosha commending the brother Charaka to his care and suggesting to him to dispel his doubts and to establish him again firmly in the faith in which the truth shines forth more brilliantly than in any other religion.
The abbot agreed with Subhûti and the general opinion among the brethren was in favor of sending Charaka to the kingdom of Magadha to the philosopher Açvaghosha to have
his doubts dispelled and his heart established again in the faith of Buddha, the Blessed One, the teacher of truth.
Before they could carry out their plan the session was interrupted by a messenger from the royal court of Gandhâra, who inquired for a novice by the name of Charaka,—a man well versed in medicine and other learned arts. A dreadful epidemic had spread in the country, and the old king had died while two of his sons were afflicted with the disease and now lay at the point of death. The oldest son and heir to the throne was in the field defending his country against the Parthians, and some mountaineers of the East, nominally subject to the kingdom of Magadha but practically independent had utilised the opportunity afforded by these circumstances to descend into the fertile valleys of Gandhâra and to pillage the country.
The regard in which Charaka had been held in the Brotherhood during his novitiate had not suffered through his confession and was even heightened. It had been known in the cloister that the young novice was of a noble
family, but he had made nothing of it and so the intimate connection with the royal family of the country created an uncommon sensation among his venerable brethren. Now, a special awe attached to his person since it was known that the young king knew of Charaka, and needing his wisdom, sent a special messenger to call him back to the capital.
In spite of the interruption the ceremony of confession was continued and closed in the traditional way; all the questions regarding transgressions that might have been committed were asked and in some cases sins were punctiliously reported by those who felt a need of unburdening their conscience. Penances were imposed which were willingly and submissively assumed. When everything had been attended to, the abbot turned again to Charaka saying, "If you had concealed your secret longings, you would have been guilty of hypocrisy, but now since you have openly laid bare the state of your mind, there is no longer any falsehood in you. Therefore I find no fault with your conduct; should you find that you cannot remain a monk, you must know that there is no law
that obliges you to remain in the Brotherhood against your will."
The abbot then granted Charaka permission to obey the King's call, saying, "You are free to leave the order in peace and goodwill, but I enjoin you to make a vow that you will not leave your doubts unsettled, but that as soon as you have attended to the pressing duties which will engage your attention at the capital you will make a pilgrimage to the philosopher Açvaghosha, who lives in the kingdom of Magadha. He will be a better adviser than I, and he shall decide whether or not you are fit to be a monk of our Lord the Buddha."