Part 7: Ajita’s initiation

One day, after he had dismissed the council, the Master, possessing the three kinds of knowledge, went to a secluded spot, and reflected as follows:

“How long henceforth must I remain a householder, turned away from my own business because of the pleasure-fruit almost consumed? ‘I must defend this country; must guard this city; preserve these villages; protect these people. These elephants must be reared; these horses fed; these servants must be maintained; these petitioners satisfied; these attendants supported; these suppliants protected; these pandits talked to; these friends entertained; these ministers must be favored; these relatives elevated; these wives made happy; and these sons cared for.’

Confused by other people’s business by such thoughts every moment, a human being wastes his whole human birth without fruit. Because of the business of these people, not considering what is fitting or unfitting, bewildered like an animal, he commits various evils. The people for whose sake a foolish man commits evils do not follow him at all when he goes on the road to death. If they remain right here, let them remain, certainly. Alas! even this body does not follow from place to place. For the sake of this miserable ungrateful body, foolish people acquire much evil karma in vain.

Alone a creature is born, alone he dies; alone he experiences karma accumulated in another birth. The wealth which he acquired is again consumed by others together; but he, alone, is tormented in the bosom of hell because of his acts. Alone a creature subject to karma wanders again and again in this extensive forest of existence, terrible with the forest-fire of pain. Whatever pain is connected with existence, whatever happiness arises from emancipation, alone he experiences that. There is no companion. Just as one swimming across a river does it in a moment, but not if he has possessions fastened to his chest, hands, feet, etc.; just so, averse to possessions of money, body, etc., alone, he arrives safely across the ocean of existence.”

While the Lord was engaged in these reflections, his mind averse to existence, the Lokāntika-gods,^[1] the Sārasvatas, etc., came and said to him: “O Blessed One, yon are self-enlightened. Certainly you are not enlightened by us. Nevertheless, this is a reminder, Lord of the World. Found a congregation.” After saying this and bowing at Ajita Svāmin’s feet, they went to Brahmaloka, like birds to their nest at evening.

By their speech which conformed to his own thoughts, the Lord’s disgust with existence was increased like a cloud by an east wind. Then the Teacher of the Three Worlds summoned Sagara and said, “Take the burden of the kingdom from us because we wish to cross the ocean of existence.”

So addressed by Ajitanātha, Sagara, his face dark, shedding tears like a cloud rain-drops one by one, said, “Have I shown a lack of devotion to Your Majesty, because of which you now give orders to separate me from you? Suppose there has been some lack of devotion, still it is not (cause) for this lack of favor. A child though failing in devotion is taught, but not deserted, by those entitled to respect. What is the use of a tree, though tall, if it gives no shade? Or of a cloud, though risen, if it has no water? Or of a mountain, though lofty, if it has no cascades? Or of a body, though well-shaped, if devoid of beauty? Or of a blooming flower, if it has no fragrance? What use is the kingdom to me if it is without you?

I will not leave the feet of you who are free from worldly connections, free from desire, longing for emancipation, O Lord. Why speak of taking the kingdom? Kingdom, sons, wives, friends, retinue—all these are easy to abandon like straw. Your feet are difficult for me to abandon. O Lord, just as I became heir-apparent when you became king, so I shall become your disciple now when you take the vow. Begging alms is better than sovereignty to a disciple devoted to day and night service to the teacher’s lotus-feet. Even though ignorant, clinging to your feet I shall cross existence. For a foolish cow-herd can cross a river by holding to a cow’s tail. With you I shall take initiation; with you I shall wander; with you I shall endure trials^[2] hard to endure; with you I shall endure attacks,^[3] O Teacher of the Three Worlds. I shall not remain here at all. Favor me.”

Then Ajita Svāmin said to Sagara, who had agreed only to service, in a voice gushing with nectar: “Persistence in acquiring self-restraint is certainly suitable, dear brother. However, your karma which has pleasure as its fruit is not yet destroyed. When you have consumed the karma with pleasure as its fruit, as I have, you should take the vow, most efficacious for emancipation, at the right time. So, O Crown-prince, take this kingdom, yours by inheritance. We, on the other hand, shall take the empire of self-restraint.”

When the Master had spoken to him in this way, he reflected to himself: “Fear of separation from the Lord and fear of breaking his command grieve me. Obedience to the elder’s command is better for me considering the two possibilities, ‘Separation from the Master is painful to me; transgression of his command is painful to me.’” After these reflections, Sagara, very intelligent, agreed in a choking voice to the Master’s words.

Footnotes and references:

[1]:

See below, this chapter.

[2]:

Parīṣaha. See above, pp. 22 ff.

[3]:

Upasarga. These are frequently associated with the parīṣahas, but arise from quite different sources. In the Uv. 119, they are said to arise from gods, men, and animals. In the Sth., one’s own body is added to the sources, and each source has four subdivisions, making 16 kinds of attacks. Sthānāṅga 777, com., p. 523. See Hoernle, Uv. App. III, p. 47.