Anathapindika

September 4, 2002

ANATHAPINDIKA, THE MAN OF WEALTH

AT this time there was Anathapindika, a man of unmeasured wealth,

visiting Rajagaha. Being of a charitable disposition, he was

called "the supporter of orphans and the friend of the poor." Hearing

that the Buddha had come into the world and was stopping in the

bamboo grove near the city, he set out on that very night to meet the

Blessed One.

And the Blessed One saw at once the sterling quality of

Anathapindika's heart and greeted him with words of religious

comfort. And they sat down together, and Anathapindika listened to

the sweetness of the truth preached by the Blessed One. And the

Buddha said: "The restless, busy nature of the world, this, I

declare, is at the root of pain. Attain that composure of mind which

is resting in the peace of immortality. Self is but a heap of

composite qualities, and its world is empty like a fantasy.

"Who is it that shapes our lives? Is it Isvara, a personal creator?

If Isvara be the maker, all living things should have silently to

submit to their maker's power. They would be like vessels formed by

the potter's hand; and if it were so, how would it be possible to

practice virtue? If the world had been made by Isvara there should be

no such thing as sorrow, or calamity, or evil; for both pure and

impure deeds must come from him. If not, there would be another cause

beside him, and he would not be self-existent. Thus, thou seest, the

thought of Isvara is overthrown.

"Again, it is said that the Absolute has created us. But that which

is absolute cannot be a cause. All things around us come from a cause

as the plant comes from the seed; but how can the Absolute be the

cause of all things alike? If it pervades them, then, certainly, it

does not make them.

"Again, it is said that Self is the maker. But if self is the maker,

why did it not make things pleasing? The causes of sorrow and joy are

real and touchable. How can they have been made by self?

"Again, if we adopt the argument that there is no maker, our fate is

such as it is, and there is no causation, what use would there be in

shaping our lives and adjusting means to an end? Therefore, we argue

that all things that exist are not without cause. However, neither

Isvara, nor the absolute, nor the self nor causeless chance, is the

maker, but our deeds produce results both good and evil according to

the law of causation.

"Let us, then, abandon the heresy of worshiping Isvara and of praying

to him; let us no longer lose ourselves in vain speculations or

profitless subtleties; let us surrender self and all selfishness, and

as all things are fixed by causation, let us practice good so that

good may result from our actions."

And Anathapindika said: "I see that thou art the Buddha, the Blessed

One the Tathagata, and I wish to open to the my whole mind. Having

listened to my words advise me what I shall do. My life is full of

work, and having acquired great wealth, I am surrounded with cares.

Yet I enjoy my work, and apply myself to it with all diligence. Many

people are in my employ and depend upon the success of my enterprises.

"Now, I have heard thy disciples praise the bliss of the hermit and

denounce the unrest of the world. 'The Holy One,' they say, 'has

given up his kingdom and his inheritance, and has found the path of

righteousness, thus setting an example to all the world how to attain

Nirvana.' My heart yearns to do what is right and to be a blessing

unto my fellows. Let me then ask thee, Must I give up my wealth, my

home, and my business enterprises, and, like thyself, go into

homelessness in order to attain the bliss of a religious life?"

And the Buddha replied: "The bliss of a religious life is attainable

by every one who walks in the noble eightfold path. He that cleaves

to wealth had better cast it away than allow his heart to be poisoned

by it; but he who does not cleave to wealth, and possessing riches,

uses them rightly, will be a blessing unto his fellows. It is not

life and wealth and power that enslave men, but the cleaving to life

and wealth and power. The bhikkhu who retires from the world in order

to lead a life of leisure will have no gain, for a life of indolence

is an abomination, and lack of energy is to be despised. The Dharma

of the Tathagata does not require a man to go into homelessness or to

resign the world, unless he feels called upon to do so; but the

Dharma of the Tathagata requires every man to free himself from the

illusion of self, to cleanse his heart, to give up his thirst for

pleasure, and lead a life of righteousness. And whatever men do,

whether they remain in the world as artisans, merchants, and officers

of the king, or retire from the world and devote themselves to a life

of religious meditation, let them put their whole heart into their

task; let them be diligent and energetic, and, if they are like the

lotus, which, although it grows in the water, yet remains untouched

by the water, if they struggle in life without cherishing envy or

hatred, if they live in the world not a life of self but a life of

truth, then surely joy, peace, and bliss will dwell in their minds."

LoveAlways,

Mazie

September 4, 2002

RamanaMaharshi, "viorica_weissman" <viorica@z...> wrote:

>

Dearest Viorica,

"The Dharma of the Tathagata requires every man to free himself from

the illusion of self, to cleanse his heart, to give up his thirst for