中阿含經

12. CHAPTER ON BRAHMINS

(Latter Part)

154. THE DISCOURSE TO VĀSEṬṬHA AND BHĀRADVĀJA^[1]

Thus have I heard:

At one time, the Buddha was journeying in the land of Śrāvastī and staying in the Eastern Park, in the Hall of Migāra’s Mother^[02].

At that time, two men of brahmin lineage, Vāseṭṭha^[03] and Bhāradvāja^[04], had shaved off their hair and beards, donned the kāṣāya robes, and, out of resolute faith, left the household life for homelessness and went forth to train in the Way. When other brahmins saw this, they severely denounced them, speaking exceedingly harsh and bitter words: “The brahmin class is supreme; no other class is its equal. The brahmin class is fair-skinned, while all others are dark-skinned.

Brahmins are pure; non-brahmins are not pure. Brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated from Brahmā. You have abandoned what is superior to follow what is base; you have abandoned the fair for the dark.

Those shaven-headed ascetics are bound to the dark-skinned, and so their lineage is cut off and they have no children. Therefore, you have committed an extremely grave evil and made a most grievous error.”

Then, in the late afternoon, the Blessed One rose from meditation and descended from the hall. He walked back and forth in the open space shaded by the hall and taught the profound and sublime Dharma to the bhikkhus.

From afar, Venerable Vāseṭṭha saw the Blessed One rise from meditation in the late afternoon and descend from the hall. He walked back and forth in the open space shaded by the hall and taught the profound and sublime Dharma to the bhikkhus. Having seen this, Venerable Vāseṭṭha said:

“Venerable Bhāradvāja, you should know that the Blessed One has risen from meditation in the late afternoon and descended from the hall. He is walking back and forth in the open space shaded by the hall and teaching the profound and sublime Dharma to the bhikkhus. Venerable Bhāradvāja, we should go to the Buddha; perhaps on this occasion we may hear him teach the Dharma.”

Vāseṭṭha and Bhāradvāja then went to the Buddha, bowed their heads in homage, and walked back and forth behind him.

The Blessed One turned and said to the two of them:

“Vāseṭṭha, you two brahmins have renounced the brahmin class, shaved off your hair and beards, donned the kāṣāya robes, and, out of resolute faith, left the household life for homelessness and went forth to train in the Way. When the other brahmins saw this, did they not denounce you?”

The two replied:

“Indeed they did, Blessed One. When the brahmins saw us thus, they denounced us severely, harshly, and bitterly.”

The Blessed One asked:

“Vāseṭṭha, when the brahmins saw you thus, how did they denounce you severely, harshly, and bitterly?”

Vāseṭṭha replied:

“Blessed One, when the brahmins saw us thus, they said: ‘The brahmin class is supreme; no other class is its equal. The brahmin class is fair-skinned, while all others are dark-skinned. Brahmins are pure; non-brahmins are not pure. Brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated from Brahmā. You have abandoned what is superior to follow what is base; you have abandoned the fair for the dark. Those shaven-headed ascetics are bound to the dark-skinned, and so their lineage is cut off and they have no children. Therefore, you have committed an extremely grave evil and made a most grievous error.’ Blessed One, when the brahmins saw us thus, this is how they denounced us severely, harshly, and bitterly.”

The Blessed One said:

“Vāseṭṭha, the words of those brahmins are exceedingly malicious and utterly shameless. Why is that? Because they are foolish, do not understand properly, do not recognize a fertile field, and cannot know themselves. Thus they say: ‘We brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated from Brahmā.’ Why is that? Vāseṭṭha, with this unsurpassed attainment of knowledge and conduct, I do not uphold superiority by birth, I do not uphold lineage, and I do not uphold conceit, saying, ‘This pleases me; this does not please me^[05],’ whether on account of a seat, drinking water^[06], or the scriptures one has studied.

“Vāseṭṭha, only where there is marriage^[07] can there be talk of birth, lineage, and conceit, saying, ‘This pleases me; this does not please me,’ whether on account of a seat, drinking water, or the scriptures one has studied.

“Vāseṭṭha, whoever upholds birth, lineage, and conceit is very far removed from my unsurpassed attainment of knowledge and conduct.

“Vāseṭṭha, talk of birth, lineage, and conceit, saying, ‘This pleases me; this does not please me,’ whether on account of a seat, drinking water, or the scriptures one has studied, is remote from my unsurpassed attainment of knowledge and conduct.

“Furthermore, Vāseṭṭha, there are three classes here concerning which people dispute with one another, wherein the wholesome and unwholesome are intermingled and are either praised or not praised by the noble ones. What are the three? They are the kṣatriya class, the brahmin class, and the householder class.

“Vāseṭṭha, what do you think? Are there those among the kṣatriyas who kill living beings, steal, engage in sexual misconduct, speak falsely, and hold wrong view, and likewise among the householders, but not among the brahmins?”

Vāseṭṭha replied:

“Blessed One, there are those among the kṣatriyas who kill living beings, steal, engage in sexual misconduct, speak falsely, and hold wrong view, and it is likewise among the brahmins and householders.”

The Blessed One asked:

“Vāseṭṭha, what do you think? Is it only brahmins who abstain from killing living beings and abandon killing, stealing, sexual misconduct, false speech, and even wrong view, thereby attaining right view, while kṣatriyas and householders do not?”

Vāseṭṭha replied:

“Blessed One, there are brahmins who abstain from killing living beings and abandon killing, stealing, sexual misconduct, false speech, and even wrong view, thereby attaining right view, and it is likewise among kṣatriyas and householders.”

The Blessed One asked:

“Vāseṭṭha, what do you think? If there are immeasurable evil and unwholesome qualities, are they practiced only by kṣatriyas and householders, and not by brahmins? And if there are immeasurable wholesome qualities, are they practiced only by brahmins, and not by kṣatriyas and householders?”

Vāseṭṭha replied:

“Blessed One, if there are immeasurable evil and unwholesome qualities, those kṣatriyas and householders may practice them, and so may brahmins. If there are immeasurable wholesome qualities, brahmins may practice them, and so may kṣatriyas and householders.”

“Vāseṭṭha, if immeasurable evil and unwholesome qualities were practiced exclusively by kṣatriyas and not by brahmins, and if immeasurable wholesome qualities were practiced exclusively by brahmins and not by kṣatriyas and householders, then those brahmins could say: ‘We brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated from Brahmā.’ Why is that? Vāseṭṭha, people see a brahmin woman newly married; after her marriage, she becomes pregnant, and later they see her give birth to a boy or a girl. Vāseṭṭha, brahmins are thus born according to the worldly manner, through the birth canal. Yet they speak falsely and slander Brahmā, saying: ‘We brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated from Brahmā.’”

"Vāseṭṭha, if a good man, regardless of his clan or family name, renounces his clan, shaves off his beard and hair, dons the kāṣāya robe, and with perfect faith leaves the household life to follow me in learning the Way, he may say this: ‘We brahmins are the children of Brahmā, born from the mouth of Brahmā, and emanated from Brahmā^[09].’ Why is this? Vāseṭṭha, because that good man has entered my True Dharma and discipline, received the True Dharma and the precepts, reached the other shore, severed doubt, eliminated delusion, and become free from hesitation; with regard to the Dharma of the Blessed One, he has attained fearlessness. Therefore, he is worthy of saying this: ‘We brahmins are the children of Brahmā, born from the mouth of Brahmā, and emanated from Brahmā.’

"Vāseṭṭha, that Brahmā refers to the Tathāgata, the Unattached One, the Perfectly Enlightened One. For Brahmā is the Tathāgata; coolness is the Tathāgata; freedom from affliction and fever is the Tathāgata; and not departing from Suchness is the Tathāgata^[10].

"Vāseṭṭha, what do you think? Do the Śākyans humbly cherish, revere, honor, make offerings to, and serve King Prasenajit of Kosala?"

Vāseṭṭha replied:

"Yes, Blessed One."

The Blessed One asked:

"Vāseṭṭha, what do you think? If the Śākyans thus humbly cherish, revere, honor, make offerings to, and serve King Prasenajit of Kosala, does King Prasenajit of Kosala himself humbly cherish, revere, honor, make offerings to, and serve me?"

He replied:

"There is nothing extraordinary in the Śākyans humbly cherishing, revering, honoring, making offerings to, and serving King Prasenajit of Kosala. But it is most extraordinary that King Prasenajit of Kosala should humbly cherish, revere, honor, make offerings to, and serve the Blessed One."

The Blessed One said:

"Vāseṭṭha, King Prasenajit of Kosala humbles himself before me, cherishes, reveres, honors, makes offerings to, and serves me, but not because he thinks: ‘The ascetic Gautama belongs to a very high clan, while my clan is very low. The ascetic Gautama possesses immense wealth, while I possess very little. The ascetic Gautama is exceedingly handsome, while my appearance is coarse.

The ascetic Gautama possesses great spiritual majesty, while mine is slight. The ascetic Gautama possesses wholesome wisdom, while my wisdom is unwholesome.’ Rather, Vāseṭṭha, it is solely because King Prasenajit of Kosala cherishes and reveres the Dharma, honors and makes offerings to the Dharma, and serves the Dharma that he humbles himself before me, cherishes, reveres, honors, makes offerings to, and serves me."

Then the Blessed One said to the bhikshu:

"Vāseṭṭha, there comes a time when this entire world is destroyed. When this world is destroyed, sentient beings are born in the Ābhāsvara heaven^[11]. There, their forms are subtle and sublime, and they are mind-made. All their limbs and faculties are complete; they feed on joy, radiate light from their own bodies, fly through empty space, and dwell for a long time in pure form^[12].

"Vāseṭṭha, for a time this earth was entirely covered by water^[13]. As the wind blew across and stirred the surface of the water, a layer of essence congealed upon it, blending and gathering together just as a skin forms and congeals upon boiled milk. In the same way, Vāseṭṭha, for a time this earth was entirely covered by water. As the wind blew and stirred it, a layer congealed upon the surface of the water, gathering and blending together into an essence. From this arose the savor of earth^[14], possessing color, fragrance, and flavor. What was its color like? It resembled the color of fresh ghee and clarified ghee. And what was its flavor like? It was like the taste of honey.

"Vāseṭṭha, when this world began its period of formation again, certain sentient beings who had been born in the Ābhāsvara heaven reached the end of their lifespan, karma, and merit. After dying there, they were reborn as human beings in this world. They likewise possessed sublime forms and were transformation-born; all their limbs and faculties were complete. They fed on joy and bliss, radiated light from their own bodies, flew through empty space, and dwelt for a long time in pure form.

"Vāseṭṭha, at that time there was neither sun nor moon in that world, nor were there stars. There was neither day nor night, neither months nor half-months, neither days nor hours, and no years. Vāseṭṭha, at that very time, there were neither fathers nor mothers, neither males nor females, nor were there masters and servants; there was only a single class of sentient beings, all alike.

Then a certain sentient being, greedy for food and lacking restraint, thought: ‘What is the savor of earth like? I shall use my finger to scoop up a little of this earth and taste it.’ That sentient being then scooped up the earth with a finger and tasted it. Thus the being came to know the savor of earth and wanted to eat more.

The sentient being then thought: ‘Why should I labor to taste the savor of earth with my finger? I shall scoop up this savor of earth with my hand and eat it.’ That sentient being then scooped up the savor of earth with a hand and ate it.

"Among those sentient beings were others who saw these beings each scooping up the savor of earth with their hands and eating it. They thought: ‘This is truly good; this is truly delightful. We too can scoop up this savor of earth with our hands and eat it.’ The sentient beings then scooped up the savor of earth with their hands and ate it. As they continued in this way to scoop up the savor of earth with their hands and eat it, their bodies became thick, heavy, and hard. The pure radiance they had formerly possessed was then lost, and darkness naturally arose.

"Vāseṭṭha, it is a natural law of the world that when darkness arises, the sun and moon must appear. When the sun and moon have appeared, the stars also appear. When the stars appear, day and night are established. Once day and night are established, there are months and half-months, days and hours, and years. They ate the savor of earth and lived for a very long time.

"Vāseṭṭha, those sentient beings who ate much of the savor of earth developed an unattractive complexion, while those who ate little of it had a beautiful complexion. Thus distinctions of superior and inferior complexion arose. Because of these differences in complexion, the sentient beings spoke contemptuously to one another, saying: ‘My complexion is superior; yours is not equal to mine.’ Because differences of complexion gave rise to arrogance and unwholesome states, the savor of earth disappeared.

When the savor of earth had disappeared, those sentient beings gathered together, wept bitterly, and said: ‘Alas, the savor of earth! Alas, the savor of earth!’ It is just as people today, when savoring some delicious thing, use an expression from ancient times; although they retain it, they do not understand its meaning^[15]. The meaning should likewise be understood in this way.

"Vāseṭṭha, after the savor of earth had disappeared, an unctuous substance of earth^[16], possessing color, fragrance, and flavor, arose for those sentient beings. What was its color like? It was like the color of fresh ghee and clarified ghee. What was its flavor like? It was like the taste of honey. Those sentient beings ate this unctuous substance of earth and continued to exist in the world for a long time."

“Vasettha, if any beings ate much of the fat of the earth, their complexions became dark and unattractive; those who ate little of the fat of the earth had beautiful complexions. From this arose distinctions of superior and inferior complexion. Because their complexions differed in superiority and inferiority, the beings spoke contemptuously to one another: ‘My complexion is superior; yours is not equal to mine.’ Because distinctions of superior and inferior complexion gave rise to contempt and unwholesome qualities, the fat of the earth then disappeared.

When the fat of the earth disappeared, those beings gathered together, wept bitterly, and said: ‘Alas, the fat of the earth! Alas, the fat of the earth!’ It is just as people today, when reviled by others, do not utter the words used in ancient times; although they retain them, they do not know their meaning.^[17] The examination of the meaning should likewise be understood in this way.

“Vasettha, after the fat of the earth had disappeared, a kind of bà-la^[18], possessing color, fragrance, and flavor, arose for those beings. What was its color like? It was like the color of an udumbara flower. What was its flavor like? It was like the flavor of pure honey. By eating this bà-la vine, they continued to exist in the world for a long time.

“Vasettha, if any beings ate much bà-la, their complexions became unattractive; those who ate little bà-la had beautiful complexions. From this arose distinctions of superior and inferior complexion. Because their complexions differed in superiority and inferiority, the beings spoke contemptuously to one another: ‘My complexion is superior; yours is not equal to mine.’ Because distinctions of superior and inferior complexion gave rise to contempt and unwholesome qualities, the bà-la then disappeared.

When the bà-la had disappeared, those beings gathered together, wept bitterly, and said: ‘Alas, the bà-la! Alas, the bà-la!’ It is just as people today, when reviled by others, do not utter the words used in ancient times; although they retain them, they do not know their meaning. The examination of the meaning should likewise be understood in this way.

“Vasettha, after the bà-la disappeared, naturally arising glutinous rice^[19] came forth for those beings. It was pure white, without husk, bran, or chaff, and four inches long. What was cut in the morning grew again in the evening, and what was cut in the evening grew again in the morning. The ripened grain had a salty taste and no raw odor. The beings ate this naturally arising glutinous rice. After eating it, differences in bodily form immediately arose among them. Some beings assumed the form of males, while others assumed the form of females. After these beings had assumed male and female forms, they saw one another and said: ‘Alas, evil beings have appeared in the world! Evil beings have appeared in the world!’

“Vasettha, the expression ‘evil beings’ referred to women. After those beings had assumed male and female forms, they gazed at one another. Having gazed at one another, they scrutinized each other with their eyes; after scrutinizing each other with their eyes, they became infatuated with one another; having become infatuated, they grew agitated; having grown agitated, they became attached to one another through desire; having become attached to one another through desire, they engaged in sexual intercourse.

If they were discovered while engaging in intercourse, people would strike and pelt them with branches, stones, staffs, or clods of earth, saying: ‘Alas, they are wicked and commit what is contrary to the Dharma! Why do these beings do such a thing together?’ It is just as people today, when welcoming a new bride, scatter flowers or hang down garlands and say: ‘May the bride be safe and well! May the bride be safe and well!’^[20] Thus, what people formerly detested they now cherish.

“Vasettha, there were also beings who detested this impure act, regarding it with disgust, humiliation, shame, and remorse. Such a person would withdraw from the community^[21] for one day, two days, as many as six or seven days, half a month, one month, or even a year.

“Vasettha, if any being wished to perform this impure act, that person would build a house and say: ‘I shall do this shameful deed inside here! I shall do this shameful deed inside here!’ Vasettha, this was the first cause and condition for the practice of building houses to arise in the world. This was the foremost wisdom of ancient times, in accordance with the Dharma and not contrary to the Dharma. What accords with the Dharma is honored among humankind.^[22]

“Now there was a certain lazy being. He thought: ‘Why must I go to gather naturally arising glutinous rice for every meal? Why do I not gather enough at once to eat for an entire day?’ He then gathered enough rice to eat for one day. At that time, another being said to him: ‘Being, will you go gather rice with me?’ He replied: ‘I have already gathered enough. Go gather it by yourself.’

“When that being heard this, he thought: ‘How fine, how delightful! Could I also gather at once enough rice to eat tomorrow?’ He then gathered at once enough rice for the next day.

“Another being then said to him: ‘Being, will you go gather rice with me?’ That being replied: ‘I have already gathered enough rice for tomorrow. Go by yourself.’ When this being heard that, he thought: ‘How fine, how delightful! I should now gather enough rice to eat for seven days.’ When this being gathered and stored up a great quantity of the naturally arising grain, the stored glutinous rice developed husks and bran; even when enough was cut for seven days, husks and bran appeared. Wherever it was cut, it no longer grew again.”

"Then those beings gathered together, weeping bitterly, and said: 'We have brought forth evil, unwholesome phenomena: we have stored rice for a long time. Why is this? Formerly, we possessed sublime forms and were mind-born; all our limbs and faculties were complete.

We fed on joy, shone with our own light, flew through empty space, and lived for a long time with pure forms. Then the savor of the earth arose for us, possessing color, fragrance, and taste. What was its color like?

It was like the color of fresh ghee and clarified ghee. What was its taste like? Its taste was like honey.

We ate the savor of the earth and continued to exist for a long period. If we ate much of the savor of the earth, our complexions became ugly; those who ate little of it had beautiful complexions. From this arose distinctions of superior and inferior complexion.

Because of these differences in complexion, each of us spoke contemptuously to the others, saying: "My complexion is superior; yours is not equal to mine." Because distinctions of superior and inferior complexion gave rise to conceit and evil phenomena, the savor of the earth disappeared. After the savor of the earth disappeared, a kind of fatty substance of the earth, possessing color, fragrance, and taste, arose for us.

What was its color like? It was like the color of fresh ghee and clarified ghee. What was its taste like?

Its taste was like honey. We ate the fatty substance of the earth and continued to exist in the world for a long period. Those who ate much of the fatty substance of the earth developed ugly complexions; those who ate little of it had beautiful complexions.

From this arose distinctions of superior and inferior complexion. Because of these differences in complexion, each of us spoke contemptuously to the others: "My complexion is superior; yours is not equal to mine." Because distinctions of superior and inferior complexion gave rise to conceit and evil phenomena, the fatty substance of the earth disappeared. After the fatty substance of the earth disappeared, a kind of bà-la, possessing color, fragrance, and taste, arose for us.

What was its color like? Its color was like the udumbara flower. What was its taste like?

It was like the taste of pure honey. We ate the bà-la and continued to exist in the world for a long time. Those who ate much bà-la developed ugly complexions, while those who ate little bà-la had beautiful complexions.

From this arose distinctions of superior and inferior complexion. Because of these differences in complexion, each of us spoke contemptuously to the others, saying: "My complexion is superior; yours is not equal to mine." Because distinctions of superior and inferior complexion gave rise to conceit and evil phenomena, the bà-la disappeared. After the bà-la disappeared, naturally arising glutinous rice appeared for us.

It was perfectly white, without husks, bran, or chaff, and four inches long. What was reaped in the morning grew again by evening, and what was reaped in the evening grew again by morning. The ripe grain contained its own salt and had no raw odor.

We ate that naturally arising glutinous rice. When we accumulated great quantities of it, the stored grain developed husks and bran. Even when reaped only once every seven days, it developed husks and bran; wherever it was reaped, it no longer grew again.

Should we therefore make fields and set boundary markers?'

"Then those beings made fields, sowed seed, and set up boundary markers. At that time, one being who already had rice of his own entered another person's field and stole rice. The owner of the field saw this and said: 'Alas!

An evil being has appeared in the world! Why have you acted in this way? You have rice of your own, yet you entered another person's field and stole rice.

Go now, and do not do this again.' Nevertheless, that being went and stole another person's rice two or three more times. The owner of the field likewise questioned him two or three times. Upon seeing him again, he seized that being by the hand, struck him with his fist, dragged him before the assembly, and said to everyone: 'This being has rice of his own, yet he entered my field and stole my rice.' That being also said to everyone: 'This being seized my hand, struck me with his fist, and dragged me before the assembly.' Then those beings gathered together, weeping bitterly, and said: 'We have given rise to an evil and unwholesome phenomenon, namely, the need to guard the fields.

Why is this? Because the fields must be guarded, disputes and litigation have arisen among us; there is loss and exhaustion; we assail one another with words and strike one another with our fists. From among this multitude, let us choose one person who is upright and exceedingly handsome in appearance and appoint him as lord of the fields.

If anyone deserves rebuke, let him rebuke that person. If anyone deserves expulsion, let him expel that person. As for the rice we harvest, we should convey a proper share to him in accordance with the Dharma.'

"At that time, among those beings there was one who was upright and foremost in handsome appearance. They chose him and appointed him lord of the fields. If anyone deserved rebuke, he rebuked that person; if anyone deserved expulsion, he expelled that person. Whenever they had rice, they conveyed a proper share to the lord of the fields in accordance with the Dharma. That lord of the fields was the Kshatriya^[23]. One who, in accordance with the Dharma, brings joy to beings, protects them, and observes the precepts is a king^[24]. Thus a king is called a king.

"Vāseṭṭha, this was the first origin of the Kshatriya lineage in the world. This is the foremost and most ancient wisdom, in accordance with the Dharma and not contrary to the Dharma. What accords with the Dharma is honored among humankind.

"At that time, some beings regarded guarding as a sickness, guarding as an ulcer, and guarding as a piercing arrow. They therefore abandoned guarding, resorted to secluded places^[25], built leaf huts in which to dwell, and practiced meditation. Each morning, they left their secluded places and entered villages or royal cities to seek alms.

When the multitude of beings saw them, they gave them alms, showed them reverence and respect, and said: 'These beings regarded guarding as a sickness, guarding as an ulcer, and guarding as a piercing arrow. Therefore, they abandoned guarding, resorted to secluded places, built leaf huts in which to dwell, and practiced meditation. Venerable Ones, these people have abandoned harmful, evil, and unwholesome phenomena.' These were the brahmins.

For this reason, brahmins are called brahmins^[26].

"Those beings practiced meditation but did not attain meditation; practiced asceticism but did not attain the fruits of asceticism; practiced seclusion but did not attain seclusion; practiced one-pointedness of mind but did not attain one-pointedness; and practiced diligence but did not attain diligence. They therefore left the secluded places, returned to villages and royal cities, built four-pillared houses, and compiled scriptures.

When the other beings saw this, they no longer gave them alms or showed them reverence and respect, but said: 'Formerly, these beings regarded guarding as a sickness, guarding as an ulcer, and guarding as a piercing arrow. They therefore abandoned guarding, resorted to secluded places, built leaf huts in which to dwell, and practiced meditation. Yet they could not attain meditation; they practiced asceticism but did not attain the fruits of asceticism; practiced seclusion but did not attain seclusion; practiced one-pointedness of mind but did not attain one-pointedness; and practiced diligence but did not attain diligence.

They therefore left the secluded places, returned to villages and royal cities, built four-pillared houses, and compiled scriptures. Venerable Ones, these people have now taken up extensive learning and no longer practice meditation.' For this reason, the extensively learned are called the extensively learned^[27].

"Vāseṭṭha, this was the first origin of the brahmin lineage in the world. This is the foremost and most ancient wisdom, in accordance with the Dharma and not contrary to the Dharma. What accords with the Dharma is honored among humankind.

"Then the other beings each went in a different direction to cultivate fields. Some went in this direction and took up farming; others went in that direction and took up farming. These constituted the Vaishya lineage.

"Vāseṭṭha, this was the first origin of the Vaishya lineage in the world. This is the foremost and most ancient wisdom, in accordance with the Dharma and not contrary to the Dharma. What accords with the Dharma is honored among humankind."

“Vāseṭṭha, after these three castes had arisen in the world, the fourth class, that of the ascetics, came to be known.^[28] Why, after these three castes had arisen in the world, did the fourth class, that of the ascetics, come to be known? Among the Khattiya clan, there were good men who reproached themselves, detested unwholesome states, and became disenchanted with evil, unwholesome states. They shaved off their hair and beards, donned the kāṣāya robe, and, with perfect faith, left home to train in the Way as homeless ones.

They thought: ‘We should become ascetics and cultivate the holy life.’ Thus they became ascetics and cultivated the holy life. Good men among the Brahmin and Vessa clans did likewise: they reproached themselves, detested unwholesome states, and became disenchanted with evil, unwholesome states. They shaved off their hair and beards, donned the kāṣāya robe, and, with perfect faith, left home to live as homeless ones and train in the Way.

They too thought: ‘We should become ascetics and cultivate the holy life.’ Thus they became ascetics and cultivated the holy life.

“Vāseṭṭha, it was in this way that, after these three castes had arisen in the world, the fourth class, that of the ascetics, came to be known.

“Vāseṭṭha, I shall now expound these three castes in detail. How shall I expound these three castes in detail? If a good man of the Khattiya caste performs unwholesome deeds by body and performs unwholesome deeds by speech and mind, then, with the breakup of the body at the end of his life, he will certainly experience suffering.

“Likewise, if a good man of the Brahmin or Vessa clan performs unwholesome deeds by body and performs unwholesome deeds by speech and mind, then, with the breakup of the body at the end of his life, he will certainly experience suffering.

“Vāseṭṭha, if a good man of the Khattiya clan performs wholesome deeds by body and performs wholesome deeds by speech and mind, then, with the breakup of the body at the end of his life, he will certainly experience happiness.

“Likewise, if a good man of the Brahmin or Vessa clan performs wholesome deeds by body and performs wholesome deeds by speech and mind, then, with the breakup of the body at the end of his life, he will certainly experience happiness.

“Vāseṭṭha, if a good man of the Khattiya clan follows both kinds of conduct with regard to the body, together with guarded conduct,^[29] and follows both kinds of conduct with regard to speech and mind, together with guarded conduct, then, with the breakup of the body at the end of his life, he will experience both suffering and happiness.

“Likewise, Vāseṭṭha, if a good man of the Brahmin or Vessa clan follows both kinds of conduct with regard to the body, together with guarded conduct, and follows both kinds of conduct with regard to speech and mind, together with guarded conduct, then, with the breakup of the body at the end of his life, he will experience both suffering and happiness.

“Vāseṭṭha, if a good man of the Khattiya clan cultivates the seven factors of awakening, reflecting well and contemplating well, then, knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance. When liberated, he knows that he is liberated, and he knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

“Likewise, if a good man of the Brahmin or Vessa clan cultivates the seven factors of awakening, reflecting well and contemplating well, then, knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance. When liberated, he knows that he is liberated, and he knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

“Vāseṭṭha, it is in this way that I have extensively distinguished these three castes.”

Brahmā, Lord of the Gods,^[30] spoke this verse:

Among bipeds, the Khattiya is supreme;

So it is held by those who cherish caste.

But those accomplished in Knowledge and Conduct—

They are praised by gods and human beings.

“Vāseṭṭha, Brahmā, Lord of the Gods, spoke this verse well, not poorly; he praised and recited it well, not poorly; he chanted and proclaimed it well, not poorly, saying:

Among bipeds, the Khattiya is supreme;

So it is held by those who cherish caste.

But those accomplished in Knowledge and Conduct—

They are praised by gods and human beings.

“Why is that? Because I also say:

Among bipeds, the Khattiya is supreme;

So it is held by those who cherish caste.

But those accomplished in Knowledge and Conduct—

They are praised by gods and human beings.”

Thus spoke the Buddha. The Venerable Vāseṭṭha, Bhāradvāja, and the bhikṣus, having heard what the Buddha said, rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese text, fascicle 39. Pāli, D.27 Aggaññasuttanta. Separate Chinese translation: Dīrgha Āgama 5, “Discourse on the Lesser Account of Origins”; No. 10, The Buddha’s Discourse on the Causal Origins of the Two Brahmins, the White-Robed One and the Golden Banner, translated by Dānapāla in the Song dynasty.

^[02] Eastern Park, the Lecture Hall of Migāra’s Mother 東 園 鹿 子 母 講 堂. Pāli: pubbārāme Migāra-mātu-pasāde.

^[03] Vāseṭṭha 婆 私 吒. Pāli: Vāseṭṭha.

^[04] Bhāradvāja 婆 羅 婆. Pāli: Bhāradvāja.

^[05] Cf. D.3 Ambaṭṭha-suttanta: jātivādo vā vuccati, gottavādo vā vuccati manavādo vā vuccati, ‘arahasi vā maṃ na vā maṃ tvaṃ arahasī ti, “A doctrine of birth (lineage), a doctrine of clan, a doctrine of pride, saying: ‘You are worthy of me; you are not worthy of me.’”

^[06] A seat and water (Pāli: āsanaṃ vā udakaṃ vā), standards of precedence according to caste.

^[07] Pāli, with reference to the previously cited D.3 Ambaṭṭha.

^[08] The Pāli version has four castes, including the Sudda.

^[09] Pāli: Bhagavato’ mhi putto oraso mukhato jāto dhammajo dhammanimito dhammadayāko, “We are the Blessed One’s true-born children, born from the Blessed One’s mouth, born of the Dharma, created by the Dharma, and heirs to the Dharma.”

^[10] Chinese: “Cool is the Tathagata, without affliction or fever, not apart from suchness: this is the Tathagata” 冷 是 如 來, 無 煩 無 熱, 不 離 如, 是 如 來. Pāli: tathāgatassa h’etam... adhivacanaṃ, dhammakāyo iti pi brahmakāyo iti pi dhammabhūto iti pi brahmabhūto iti pi, “These terms are synonyms for the Tathagata: the Dharma-body, the Brahmā-body, one become Dharma, and one become Brahmā.”

^[11] Ābhassara heaven 晃 昱 天. Pāli: Ābhassara. Also translated as the Heaven of Radiant Sound or the Heaven of Supreme Radiance.

^[12] Pāli: subhaṭṭhāyin, dwelling in pure bliss.

^[13] The Pāli version reads: ekodakī-bhūtaṃ... andhakāro andhakāra-timisā, consisting entirely of water, one mass of deep, dark gloom.

^[14] Pāli: rasa-paṭhavī, savory earth, or earth in the form of a flavorful liquid.

^[15] Pāli: tad eva porāṇaṃ aggaññaṃ akkharaṃ anupatanti, na tv ev’ assa atthaṃ ājānanti, “They repeat that ancient expression concerning the origin, but they do not understand its meaning.”

^[16] Chinese: “earth-fat” 地 肥. Pāli: bhūmi-pappaṭaka, a kind of earth-cake (butter mixed with rice). No. 1⁽⁵⁾ translates it as “earth-cake” 地 餅.

^[17] See note 15 above.

^[18] Bālā 婆 羅. Pāli: badālatā, a kind of creeping or climbing vine. No. 1⁽⁵⁾ translates it as “forest vine” 林 藤, a cassava vine or wild creeper.

^[19] Naturally occurring rice 自 然 粳 米. Pāli: akaṭṭhapāko sāli, rice that ripens by itself without cultivation.

^[20] In the Pāli version, they were pelted by others with ashes, dirt, or cow dung and were reviled.

^[21] In the Pāli version, the first people to engage in sexual intercourse were shunned by the community.

^[22] Pāli: dhammo hi... seṭṭho jane tasmiṃ diṭṭhe c’ eva dhamme abhisamparāyañ ca, “The Dharma is supreme among people, both in this present life and in the life to come.”

^[23] An etymological definition of kṣatriya; Pāli: khettānaṃ patīti... khattiyo, “A Khattiya (kṣatriya) is a lord of the fields.”

^[24] An etymological definition of “king.” In Pāli, rājā (“king”) is said to derive from the verb rañjeti, “to gladden.” Pāli: dhammena pare rañjetīti... rājā, “A king is one who gladdens others in accordance with the Dharma.”

^[25] Pāli: araññāyatane, in a secluded forest.

^[26] The etymological definition of the word brāhmaṇa; Pāli: pāpake akusale dhamme bāhentīti... brāhmaṇā, “Brāhmaṇas are those who cast out evil, unwholesome states.” The word brāhmaṇa is explained as deriving from the verb bāheti: to remove, to expel.

^[27] In the Pāli, the definition of ajjhāyaka, a learned person: na dān' ime jhāyantī ti... ajjhāyaka, “They do not practice meditation, and so they are called ajjhāyaka.” According to this etymology, ajjhāyaka (a learned person) derives from the verb jhāyati, to practice meditation.

^[28] In the Pāli version, the fourth caste is suddā (Śūdra).

^[29] Protective conduct 護行; this refers to the act of guarding and protecting. The Pāli version does not contain this term.

^[30] Brahmā, Lord of the Devas 梵天帝主. Pāli: Sanaṃ-kumāra Brahman, Brahmā Ever-Youthful (Brahmā in the form of a child).

155. THE SUTRA TO SUDATTA^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.

At that time the householder Sudatta^[02] went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One asked:

“Householder, does your family practice giving?”

The householder replied:

“Yes, Blessed One, my family does give; but we give only coarse and inferior food, nothing fine or excellent, such as rice mixed with bran, soup made from ramie leaves, with only a piece of ginger and a single vegetable leaf.”

The Blessed One said:

“Householder, whether one gives coarse and inferior things or gives fine and excellent things, there is a karmic result in either case. Yet, Householder, if one gives coarse and inferior things, giving without faith, without deliberate intention, not with one’s own hands, not going personally to give, giving without reflection, not giving out of faith, and without contemplating karma and its result, one should understand that the corresponding result will be experienced thus: one’s mind will not desire a fine house, will not desire a fine carriage, will not desire fine clothing and bedding, will not desire delicious food and drink, and will not desire the excellent qualities of the five sensual pleasures.

Why is this? Because one did not give with wholehearted sincerity. Householder, you should know that the result will be experienced in precisely this way.

“Householder, if one gives coarse and inferior things but gives with faith, with the intention to give, with one’s own hands, going personally to give, giving with reflection, giving out of faith, and contemplating karma and its result, one should understand that the corresponding result will be experienced thus: because of one’s state of mind, one will desire a fine house, desire a fine carriage, desire fine clothing and bedding, desire delicious food and drink, and desire the excellent qualities of the five sensual pleasures. Why is this? Because one gave with wholehearted sincerity. Householder, you should know that the result will be experienced in precisely this way.

“Householder, if one gives fine and excellent things, yet gives without faith, without deliberate intention, not with one’s own hands, not going personally to give, giving without reflection, not giving out of faith, and without contemplating karma and its result, one should understand that the corresponding result will be experienced thus: one’s mind will not desire a fine house, will not desire a fine carriage, will not desire fine clothing and bedding, will not desire delicious food and drink, and will not desire the excellent qualities of the five sensual pleasures. Why is this? Because one did not give with wholehearted sincerity. Householder, you should know that the result will be experienced in precisely this way.

“Householder, if one gives fine and excellent things and also gives with faith, with one’s own hands, going personally to give, giving with reflection, giving out of faith, and contemplating karma and its result, one should understand that the corresponding result will be experienced thus: because of one’s state of mind, one will desire a fine house, desire a fine carriage, desire fine clothing and bedding, desire delicious food and drink, and desire the excellent qualities of the five sensual pleasures. Why is this? Because one gave with wholehearted sincerity. Householder, you should know that the result will be experienced in precisely this way.

“Householder, in ancient times there was a great and eminent brahmin named Velāma^[03], who was exceedingly wealthy and possessed immeasurable riches. He had many fiefs and estates, many precious treasures, and incalculable property and livestock. He gave gifts in this manner: eighty-four thousand golden bowls filled with silver dust—such was his great giving; eighty-four thousand silver bowls filled with gold dust—such was his great giving; eighty-four thousand golden bowls filled with gold dust—such was his great giving; eighty-four thousand silver bowls filled with silver dust—such was his great giving; eighty-four thousand elephants adorned and covered with interwoven white trappings—such was his great giving;

eighty-four thousand horses adorned with kiṃkāra-phi-na^[04] trappings—such was his great giving; eighty-four thousand cows, with cloth used as their tethers and cloth spread over them, each capable of yielding a hu of milk—such was his great giving; eighty-four thousand women, beautiful in appearance, pleasing to all who beheld them, and fully adorned with jewels—such was his great giving.

In addition, there were various other kinds of food and nourishment.

“Householder, the brahmin Velāma performed such great giving. Yet if another person were to give food to all the ordinary people throughout Jambudvīpa, this gift would far surpass that great giving.

“Householder, the brahmin Velāma performed such great giving and gave food to all the ordinary people throughout Jambudvīpa. Yet if another person were to give food to a single stream-enterer, this gift would far surpass that giving.

“Householder, the brahmin Velāma performed such great giving, gave food to all the ordinary people throughout Jambudvīpa, and gave food to one hundred stream-enterers. Yet if another person were to give food to a single once-returner, this gift would far surpass that giving.

“Householder, the brahmin Velāma performed such great giving, gave food to all the ordinary people throughout Jambudvīpa, gave food to one hundred stream-enterers, and gave food to one hundred once-returners. Yet if another person were to give food to a single non-returner, this gift would far surpass that giving.

“Householder, the brahmin Velāma performed such great giving, gave food to all the ordinary people throughout Jambudvīpa, and gave food to one hundred stream-enterers, one hundred once-returners, and one hundred non-returners. Yet if another person were to give food to a single arhat, this gift would far surpass that giving.

“Householder, the brahmin Velāma performed such great giving, gave food to all the ordinary people throughout Jambudvīpa, and gave food to one hundred stream-enterers, one hundred once-returners, one hundred non-returners, and one hundred arhats. Yet if another person were to give food to a single pratyekabuddha, this gift would far surpass that giving.

“Householder, the brahmin Velāma performed such great giving, gave food to all the ordinary people throughout Jambudvīpa, and gave food to one hundred non-returners, one hundred arhats, and one hundred pratyekabuddhas. Yet if another person were to give food to a single Tathagata, Worthy One, Perfectly Awakened One, this gift would far surpass that giving.

“Householder, the brahmin Velāma performed such great giving; gave food to all the ordinary people throughout Jambudvīpa; and gave food to one hundred stream-enterers, one hundred once-returners, one hundred non-returners, one hundred arhats, and one hundred pratyekabuddhas. Yet if another person were to build dwelling places and offer them to the Sangha of bhikṣus from the four directions, this gift would far surpass that giving.”

“Householder, the brahmin Velāma performed a great act of giving: he gave food to all ordinary people throughout Jambudvīpa; gave food to one hundred stream-enterers, one hundred once-returners, one hundred non-returners, one hundred arhats, and one hundred pratyekabuddhas; and built dwellings as an offering to the Sangha of bhikkhus from the four quarters. Yet if someone, with a joyful heart, were to take refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha of bhikkhus—and also undertake the precepts, this deed would be far superior to that giving.

“Householder, the brahmin Velāma performed a great act of giving: he gave food to all ordinary people throughout Jambudvīpa; gave food to one hundred stream-enterers, one hundred once-returners, one hundred non-returners, one hundred arhats, and one hundred pratyekabuddhas; built dwellings as an offering to the Sangha of bhikkhus from the four quarters; joyfully took refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha of bhikkhus—and undertook the precepts. Yet if someone were to cultivate a mind of loving-kindness toward all sentient beings, even for no longer than it takes to milk a cow, this deed would be far superior to that giving.

“Householder, the brahmin Velāma performed a great act of giving: he gave food to all ordinary people throughout Jambudvīpa; gave food to one hundred stream-enterers, one hundred once-returners, one hundred non-returners, one hundred arhats, and one hundred pratyekabuddhas; built dwellings as an offering to the Sangha of bhikkhus from the four quarters; joyfully took refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha of bhikkhus; undertook the precepts; and briefly cultivated a mind of loving-kindness toward all sentient beings, even for no longer than it takes to milk a cow. Yet if someone were to contemplate all dharmas as impermanent, suffering, empty, and non-self, this deed would be far superior to that giving.

“Householder, what do you think? Was the brahmin and great householder Velāma of former times someone else? Do not think so. Why? You should know that he was none other than I. In former times, I was the brahmin and great householder named Velāma.

“Householder, at that time I acted for my own benefit, for the benefit of others, and for the benefit of all; out of compassion for the world, I sought goodness and welfare, and sought peace and happiness for devas and humans. Yet at that time the Dharma I taught was not ultimate, its purity was not ultimate, the holy life was not ultimate, and the holy life had not reached ultimate fulfillment. Therefore, at that time I had not yet departed from birth, aging, illness, death, weeping, and sorrow, nor could I escape all suffering.

Householder, I am now the Transcendent One, the Tathagata, the Unattached One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Devas and Humans, the Buddha, the Blessed One. I now act for my own benefit, for the benefit of others, and for the benefit of all; out of compassion for the world, I seek goodness and welfare, and seek peace and happiness for devas and humans.

The Dharma I now teach reaches the ultimate, its purity is ultimate, the holy life is ultimate, and the holy life has been fulfilled. Therefore, I have now departed from birth, aging, death, weeping, and sorrow. I am now liberated from all suffering.”

Thus spoke the Buddha. After the householder Sudatta and the bhikkhus heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

Notes:

^[01] Pāli, A.9.20 Velāma. For Chinese parallels, see No.72–No.74; No.125 (27.3).

^[02] Sudatta; the personal name of Anāthapiṇḍika 給孤獨. Pāli: Sudatta.

^[03] Tùy-lam 隨籃. Pāli: Velāma, a former incarnation of the Buddha.

^[04] Phi-na 霏那: according to the Yiqie Jing Yinyi 52 (Taishō 54, p.652b), this is a Sanskrit transcription meaning “the practice of merit and virtue.”

156. THE DISCOURSE ON THE BRAHMINS OF OLD^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time, many brahmins from the country of Kosala^[02], in the late afternoon, wandered to where the Buddha was. After exchanging greetings, they sat to one side and said:

“Gautama, we have something we wish to ask. Will you listen?”

The Blessed One replied:

“Ask whatever you wish.”

Hearing this, the brahmins asked:

“Gautama, are there still brahmins today who train in the Dharma of the ancient brahmins,^[03] or have they departed from the Dharma of the ancient brahmins?”

The Blessed One replied:

“Today there are no longer brahmins who train in the Dharma of the ancient brahmins. The brahmins departed from the Dharma of the ancient brahmins long ago.”

Hearing this, the brahmins asked:

“Gautama, why are there no longer brahmins today who train in the Dharma of the ancient brahmins, and how long ago did the brahmins depart from the Dharma of the ancient brahmins?”

The Blessed One then answered in verse:

In former times there were brahmins,

Self-restrained and practicing austerities,^[04]

Who abandoned the fivefold pleasures of desire

And practiced the pure holy life.

The holy life and moral conduct

Made their minds gentle and compliant;

They were generous, with hearts free of harm,

Patient and guarding their thoughts.

In former times they had this Dharma:

Brahmins did not safeguard

Wealth, money, grain, or rice.

Recitation was their wealth;

This was the treasury they guarded.

Clothing of many colors,

Houses, beds, and couches—

People in every country and city

Learned thus from the brahmins.^[05]

They did no harm to these brahmins,

But protected them in every way.

When they came to people’s doors,

No one obstructed them.

They went successively from house to house,

Seeking food one meal at a time.

Householder brahmins,

On seeing them, delighted in giving.

When the full forty-eight years

Of cultivating the pure holy life had passed,

They hoped swiftly to perfect knowledge and conduct;

Such were the brahmins of old.

They did not steal others’ wealth,

Nor did they ever harbor fear;

They cherished and cared for one another

And lived together in harmony.

Because they were free of affliction,

Of things connected with enmity and lust,

None among all the brahmins

Would engage in such conduct.

If there was a supreme practice,

The brahmins resolutely sought it.

Those acts of sexual desire

They would not perform, even in dreams.

Because of those holy practices,

They declared, “I am a Brahmā.”

Knowing that they possessed such conduct,

The wise would recognize them.

A simple bed and a thin robe,

Rice and milk merely to sustain life—

Whatever they sought in alms accorded with Dharma.

At sacrificial feasts, they practiced giving;

In making offerings, they sought nothing else,

Asking only what they themselves required.

When arranging a feast of giving,

They did not slaughter cattle;

As with their fathers, mothers, brothers,

And their other relatives,

So did they regard people and cattle alike.

From this, happiness arose.

Food and drink made the body healthy,

And through this they lived in ease and joy.

Understanding this principle,

They took no delight in slaughtering cattle.

Gentle, strong in body,

Radiant in complexion, they won praise.

Diligently they sought their own welfare;

Such were the brahmins of old.

For their own benefit, the brahmins

Knew what should be done and what avoided.

From this realm, in the future,

They would assuredly attain liberation.

But as fortnight followed fortnight,

They sought wives to please their desires.

Throughout the long nights they continually dallied

With wives adorned in cosmetics.

Herds of cattle surrounded them in front,

Beautiful wives followed behind;

For the exquisite pleasures of the world

The brahmins constantly yearned.

Horses and carriages fully equipped,

Skilled craftsmanship and fine sewing,

Marriages and houses—

For these the brahmins constantly yearned.

They created these fetters,

And then came to us, saying,

“Great King,^[06] institute a sacrifice;

Do not let wealth and profit be lost.

You possess abundant goods, grain, and rice,

And perhaps surplus riches as well.

Great King, these befit you:^[07]

Brahmins and chariot rites;^[08]

Elephant sacrifices and horse sacrifices,

Horse sacrifices that ensure free passage;^[09]

Assemble and hold a feast of giving,

And bestow gifts upon the brahmins.”

Through this they obtained profit,

Becoming intoxicated and attached to wealth.

They stirred up craving;

The more they desired, the more intoxicated they became.

Just as a vast reservoir of water,

And immeasurable stores of wealth,

So too was the man who possessed cattle,

The necessities of life,

They created those fetters,

And we have come back from there.

Great King, inaugurate the sacrifice,

Do not let wealth and gain be lost;

There is much property, rice, and grain,

If you possess many cattle,

The Great King is suited to this,

With brahmins, horses, and chariots.

Countless hundreds of thousands of cattle,

Were slain for the sacrifice;

Their heads and horns had caused no harm,

Such were the cattle and swine in ancient times.

They approached and seized the cattle by the horns,

Held sharp knives, and slew them.

They called the cow their mother and their father,

The rakshasa named Fragrance,

They cried out unlawfully,

When the knife was thrust into the cow,

That Dharma of performing sacrificial giving,

Was surpassed from the very beginning.

To kill when there is no cause,

Is far removed from the Dharma and leads to decline.

In ancient times there were three diseases:

Desire, hunger, and old age.

Through hostility toward cattle,

Ninety-eight diseases arose.

Such is that hostility,

Therefore the wise utterly abhor it.

If people see it thus,

Who would not resent and detest it?

Thus, in this world,

It is ignorance at its basest.

Each and every one contends for desire,

Like a wife reviling her husband.

Kshatriya and brahmin women,

The guardians of their lineage,

Transgressed the Dharma of their lineage,

Freely following their desires.

“Thus, brahmins, at present there are no longer any brahmins who study the Dharma of the ancient brahmins. The brahmins departed from the Dharma of the ancient brahmins long ago.”

Having heard this, the brahmins of Kosala addressed the Buddha:

“Blessed One, we have understood. Well-Gone One, we now comprehend. We now take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept us as lay followers from this day forth and for the rest of our lives; we take refuge until the end of our lives.”

Thus spoke the Buddha. After the brahmins of Kosala and the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

Notes:

^[01] Pāli, Sn. 2. 7. Brahmaṇadhammika-sutta.

^[02] Kosala 拘 汳 羅. Pāli: Kosala.

^[03] Dharma of the ancient brahmins 故 梵 志 法. Pāli: porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamma, the brahmin Dharma of the brahmins of antiquity.

^[04] Chinese: practice of heat 熱 行; Pāli: tapassin, an ascetic practitioner.

^[05] Pāli: nānārattehi vatthei sayanehi āvasathehi ca phitā janapadā raṭṭhā te namassiṃsu brahmaie, with various kinds of cloth, beds, and dwellings, people from prosperous countries came to pay homage to the brahmins.

^[06] In the Pāli text: Okkāka (King of the Sugarcane Lineage), ancestor of the Sakya clan.

^[07] Chinese: “The Great King is suited to this” 大 王 相 應 此. This sentence and the following sentence are obscure in the Chinese version. Pāli: tato ca rājā saññatto (brahmaṇehi): The king was advised by the brahmins. Pāli: saññatta: advised or exhorted; in the Chinese version it was read as samyutta: associated or corresponding.

^[08] Pāli: brahmaṇehi rathesabho, by the brahmins, and lord of chariot warriors. The Chinese version parses the grammar differently from the Pāli version. In the Pāli version, brahmaṇehi, instrumental plural, is the agent of saññatto (cited in note 6 above); rathesabho, nominative, stands in apposition to rājā: the king is the lord of chariot warriors.

^[09] Pāli: tato ca rājā saññatto brāhmaṇehi rathesabbho assamedhaṃ purisamedhaṃ sammāpāsaṃ vācapeyyaṃ maggaḷaṃ, following the advice of the brahmins, the king, lord of chariot warriors, performed these sacrifices: the horse sacrifice, human sacrifice, the casting-of-the-peg sacrifice, the Soma-drink sacrifice, and the unrestricted sacrifice (without limitation). See notes 6 and 7 above.