The Life of Buddha, by A. Ferdinand Herold, tr. by Paul C Blum [1922], at sacred-texts.com

p. 72

15. The Doctrine of Arata Kalama

SIDDHARTHA had entered the hermitage where holy Arata Kalama taught the doctrine of renunciation to a great number of disciples. Whenever he appeared, they all admired him; wherever he went, there shone a marvellous light. The monks listened with joy when he spoke, for his voice was sweet and powerful, and he was persuasive. One day, Arata Kalama said to him:

"You understand the law as well as I understand it; all that I know, you know. Hereafter, if you wish, we will share the work; we will both teach the disciples."

The hero asked himself: "Is the law that Arata teaches the true law? Does it lead to deliverance?"

He thought: "Arata and his disciples lead lives of great austerity. They refuse food prepared by man; they will eat only fruit, leaves and roots; they will drink only water. They are more abstemious than the birds that peck at minute seeds, than the deer that nibble at the grass, than the serpents that inhale the breeze. When they sleep, it is under a canopy of branches; the heat of the sun

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scorches them; they expose their bodies to the bitter winds; they bruise their feet and their knees on the stones of the highway. To them, virtue comes only with suffering. And they think they are happy, for they believe that by practising perfect austerity, they will earn the right to ascend to the sky! Yes, they will ascend to the sky! But the human race will continue to suffer old age and death! To lead a life of austerity and be indifferent to the constant evil of birth and death is simply to add suffering to suffering. Men tremble in the presence of death, yet they do their utmost to be reborn; they keep plunging deeper and deeper into the very pit they fear. If it is an act of piety to mortify the flesh, then it must be impious to indulge in sensuality, but mortifications in this world are followed by gratifications in the next, and thus the reward of piety is impiety. If, to be sanctified, it is enough simply to be abstemious, then the deer would be saints, and those men also would be saints who have lost caste, for to them an evil fate has made pleasure unattainable. But, it will be said, it is the intention to suffer that develops religious virtue. The intention! We can intend to gratify our senses as well as we can intend to suffer, and if the intention to gratify our senses is worth nothing, why should the intention to suffer be of any value?"

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Thus did he ponder in the hermitage of Arata Kalama. He saw the vanity of the doctrine that the master was teaching, and he said to him:

"I will not teach your doctrine, Arata. Who knows it will not find deliverance. I shall leave your hermitage, and I shall seek the rule to which we must submit before we can have done with suffering."

And the hero set out for the country of Magadha, and there, alone and absorbed in meditation, he dwelt on the slope of a mountain, near the city of Rajagriha.