SIMHA'S QUESTION CONCERNING ANNIHILATION

  AT that time many distinguished citizens were sitting together

assembled in the town-hall and spoke in many ways in praise of the

Buddha, of the Dharma, and of the Sangha. Simha, the general-in-chief,

a disciple of the Niggantha sect, was sitting among them. And Simha

thought: "Truly, the Blessed One must be the Buddha, the Holy One. I

will go and visit him."

  Then Simha, the general, went to the place where the Niggantha

chief, Nataputta, was; and having approached him, he said: "I wish,

Lord to visit the samana Gotama." Nataputta said: "Why should you,

Simha, who believe in the result of actions according to their moral

merit, go to visit the samana Gotama, who denies the result of

actions? The samana Gotama, O Simha, denies the result of actions;

he teaches the doctrine of non-action; and in this doctrine he

trains his disciples."

  Then the desire to go and visit the Blessed One, which had risen

in Simha, the general, abated. Hearing again the praise of the Buddha,

of the Dharma, and of the Sangha, Simha asked the Niggantha chief a

second time; and again Nataputta persuaded him not to go.

  When a third time the general heard some men of distinction extol

the merits of the Buddha, the Dharma, and the Sangha, the general

thought: "Truly the samana Gotama must be the Holy Buddha. What are

the Nigganthas to me, whether they give their consent or not? I

shall go without asking their permission to visit him, the Blessed

One, the Holy Buddha." And Simha, the general, said to the Blessed

One: "I have heard, Lord, that the samana Gotama denies the result

of actions; he teaches the doctrine of non-action, saying that the

actions of sentient beings do not receive their reward, for he teaches

annihilation and the contemptibleness of all things; and in this

doctrine he trains his disciples. Teachest thou the doing away of

the soul and the burning away of man's being? Pray tell me, Lord, do

those who speak thus say the truth, or do they bear false witness

against the Blessed One, passing off a spurious Dharma as thy Dharma?"

  The Blessed One said "There is a way, Simha, in which one who says

so, is speaking truly of me; on the other hand, Simha, there is a

way in which one who says the opposite is speaking truly of me, too.

Listen, and I will tell thee: I teach, Simha, the not-doing of such

actions as are unrighteous, either by deed, or by word, or by thought;

I teach the not-bringing about of all those conditions of heart

which are evil and not good. However, I teach, Simha, the doing of

such actions as are righteous, by deed, by word, and by thought; I

teach the bringing about of all those conditions of heart which are

good and not evil.

  "I teach, Simha, that all the conditions of heart which are evil and

not good, unrighteous action by deed, by word, and by thought, must be

burnt away. He who has freed himself, Simha, from all those conditions

of heart which are evil and not good, he who has destroyed them as a

palm-tree which is rooted out, so that they cannot grow up again, such

a man has accomplished the eradication of self.

  "I proclaim, Simha, the annihilation of egotism, of lust, of

ill-will, of delusion. However, I do not proclaim the annihilation

of forbearance, of love, of charity, and of truth. I deem, Simha,

unrighteous actions contemptible, whether they be performed by deed,

or by word, or by thought; but I deem virtue and righteousness

praiseworthy."

  Simha said: "One doubt still lurks in my mind concerning the

doctrine of the Blessed One. Will the Blessed One consent to clear the

cloud away so that I may understand the Dharma as the Blessed One

teaches it?"

  The Tathagata having given his consent, Simha continued: "I am a

soldier, O Blessed One, and am appointed by the king to enforce his

laws and to wage his wars. Does the Tathagata who teaches kindness

without end and compassion with all sufferers, permit the punishment

of the criminal? and further, does the Tathagata declare that it is

wrong to go to war for the protection of our homes, our wives, our

children, and our property? Does the Tathagata teach the doctrine of a

complete self-surrender, so that I should suffer the evil-doer to do

what he pleases and yield submissively to him who threatens to take by

violence what is my own? Does the Tathagata maintain that all

strife, including such warfare as is waged for a righteous cause

should be forbidden?"

  The Buddha replied: "He who deserves punishment must be punished,

and he who is worthy of favor must be favored. Yet at the same time he

teaches to do no injury to any living being but to be full of love and

kindness. These injunctions are not contradictory, for whosoever

must be punished for the crimes which he has committed, suffers his

injury not through the ill-will of the judge but on account of his

evildoing. His own acts have brought upon him the injury that the

executer of the law inflicts. When a magistrate punishes, let him

not harbor hatred in his breast, yet a murderer, when put to death,

should consider that this is the fruit of his own act. As soon as he

will understand that the punishment will purify his soul, he will no

longer lament his fate but rejoice at it."

  The Blessed One continued: "The Tathagata teaches that all warfare

in which man tries to slay his brother is lamentable, but he does

not teach that those who go to war in a righteous cause after having

exhausted all means to preserve the peace are blameworthy. He must

be blamed who is the cause of war. The Tathagata teaches a complete

surrender of self, but he does not teach a surrender of anything to

those powers that are evil, be they men or gods or the elements of

nature. Struggle must be, for all life is a struggle of some kind. But

he that struggles should look to it lest he struggle in the interest

of self against truth and righteousness.

  "He who struggles in the interest of self, so that he himself may be

great or powerful or rich or famous, will have no reward, but he who

struggles for righteousness and truth, will have great reward, for

even his defeat will be a victory. Self is not a fit vessel to receive

any great success; self is small and brittle and its contents will

soon be spilt for the benefit, and perhaps also for the curse, of

others. Truth, however, is large enough to receive the yearnings and

aspirations of all selves and when the selves break like soap-bubbles,

their contents will be preserved and in the truth they will lead a

life everlasting.

  "He who goeth to battle, O Simha, even though it be in a righteous

cause, must be prepared to be slain by his enemies, for that is the

destiny of warriors; and should his fate overtake him he has no reason

for complaint. But he who is victorious should remember the

instability of earthly things. His success may be great, but be it

ever so great the wheel of fortune may turn again and bring him down

into the dust. However, if he moderates himself and, extinguishing all

hatred in his heart lifts his down-trodden adversary up and says to

him, Come now and make peace and let us be brothers, he will gain a

victory that is not a transient success, for its fruits will remain

forever. Great is a successful general, O Simha, but he who has

conquered self is the greater victor.

  "The doctrine of the conquest of self, O Simha, is not taught to

destroy the souls of men, but to preserve them. He who has conquered

self is more fit to live, to be successful, and to gain victories than

he who is the slave of self. He whose mind is free from the illusion

of self, will stand and not fall in that battle of life. He whose

intentions are righteousness and justice, will meet with no failure,

but be successful in his enterprises and his success will endure. He

who harbors in his heart love of truth will live and not die, for he

has drunk the water of immortality. Struggle then, O general,

courageously; and fight thy battles vigorously, but be a soldier of

truth and the Tathagata will bless thee."

  When the Blessed One had spoken thus, Simha, the general, said:

"Glorious Lord, glorious Lord! Thou hast revealed the truth. Great

is the doctrine of the Blessed One. Thou, indeed, art the Buddha,

the Tathagata, the Holy One. Thou art the teacher of mankind. Thou

showest us the road of salvation, for this indeed is true deliverance.

He who follows thee will not miss the light to enlighten his path.

He will find blessedness and peace. I take my refuge, Lord, in the

Blessed One, and in his doctrine, and in his brotherhood. May the

Blessed One receive me from this day forth while my life lasts as a

disciple who has taken refuge in him."

  The Blessed One said: "Consider first, Simha, what thou doest. It is

becoming that persons of rank like thyself should do nothing without

due consideration."

  Simha's faith in the Blessed One increased. He replied: "Had other

teachers, Lord, succeeded in making me their disciple, they would

carry around their banners through the whole city of Vesali, shouting:

"Simha the general has become our disciple! For the second time, Lord,

I take my refuge in the Blessed One, and in the Dharma, and in the

Sangha; may the Blessed One receive me from this day forth while my

life lasts as a disciple who has taken his refuge in him."

  Said the Blessed One: "For a long time, Simha, offerings have been

given to the Nigganthas in thy house. Thou shouldst therefore deem

it right also in the future to give them food when they come to thee

on their alms-pilgrimage." And Simha's heart was filled with joy. He

said: "I have been told, Lord: 'The samana Gotama says: To me alone

and to nobody else should gifts be given. My pupils alone and the

pupils of no one else should receive offerings.' But the Blessed One

exhorts me to give also to the Nigganthas. Well, Lord, we shall see

what is seasonable. For the third time, Lord, I take my refuge in

the Blessed One, and in his Dharma, and in his fraternity."