Vol. 11 · pages 521–525

PART III Critics of His Doctrines 1. Critics of Open Admission to the Sangh. 2. Critics of The Rule or Vows. 3 Critics of the Doctrine of Ahimsa. 4. Charge of Preaching Virtue and Creating Gloom. 5. Critics of the Theory of Soul and Rebirth. 6. Charge of being an Annihilationist.

505 CRITICS OF HIS DOCTRINES VI § 1. Critics of Open Admission to the Sangh 1. It was open for the Sangh to admit a layman who was merely a disciple. 2. There were persons who criticised the Lord for making the Sangh a wide open temple for anybody to enter. 3. They argued that under such a scheme it may well happen that after they have been admitted into the Order they give it up, and return again to the lower state and by their back-sliding the people are led to say : “ Vain must be this religion of Samana Gotama, which these men have given up.” 4. The criticism was not well founded and had altogether missed the intention of the Blessed Lord in making such a scheme. 5. The Blessed Lord replied that in establishing his religion he had constructed a bathing tank full of the excellent waters of emancipation—the bath of good law. 6. It was the Lord’s desire that whosoever is polluted with stains of sin, he, bathing in it, can wash away all his sins. 7. And if anyone, having gone to the bathing tank of good law, should not bathe in it, but turn back polluted as before and return again to the lower state, it is he who is to be blamed and not the religion. 8. “Or could I,” said the Blessed Lord, “after constructing this bathing tank for enabling people to wash away their sins, say : ‘ Let no one who is dirty go down into this tank ! Let only those whose dust and dirt have been washed away, who are purified and stainless go down into the tank.’ 9. “ On such terms what good would have been my religion ? ” 10. The critics forgot that the Blessed Lord did not wish to confine the benefit only to a few. He wanted to keep it open to all, to be tried by all.

506 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES VI § 2. Critics of the Rule of Vows 1. Why are the five precepts not enough ? Why vows are felt necessary? These were the questions that were often raised. 2. If was argued that if diseases would abate without medicine, what could be the advantage of weakening the body by emetics, by purges, and other like remedies? 3. Just so, if laymen, living at home and enjoying the pleasures of the senses, can realize in themselves the conditions of peace, the Supreme Good, Nibbana, by taking precepts, what is the need of the bhikkhu taking upon himself these vows ? 4. The Blessed Lord devised the vows because of the virtues inherent in them. 5. A life conditioned by vows is certain to bring with it growth in goodness, it is itself a protection against a fall. 6. Those who take vows and keep them as selfdependents, are emancipated. 7. The keeping of vows is the restriction of lust, and of malice, of pride, the cutting of evil thoughts. 8. Those who take vows and keep them, well guarded are they indeed and altogether pure are they in manners and in mind. 9. Not so with mere taking of precepts. 10. In the case of the precepts there is no protection against moral decline as there is in the case of vows. 11. A life of vows is very difficult and a life of precepts not so. It is necessary for mankind to have some who live the life of vows. So the Blessed Lord prescribed both. § 3. Critics of the Doctrine of Ahimsa 1. There were persons who objected to the doctrine of Ahimsa. They said that it involved surrender or non-resistance to evil.