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The Madhyama Āgama (Middle-Length Discourses) Volume III

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149. The Discourse on What One Desires

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and their wisdom. Brahmin, there comes a time when, being endowed with a good friend, their wholesome states come to completion, just like the moon on the fifteenth day. Brahmin, this is how one should look upon a good friend as similar to the moon. Then the World-honored One said these verses:156 It is just as the stainless moon, Moving through empty space,

Which outshines all constellations in the world With its bright radiance.

In the same way [those who have] faith and wide learning, And generosity free from stinginess and greed Outshine all stinginess in the world With the bright radiance of their giving. They are like a great nāga

Which raises clouds, thunder, and lightning, And pours down rain abundantly So that the whole earth is drenched. In the same way, [those who have] faith, wide learning, And generosity free of stinginess and greed Give food and drink plentifully And delight in urging [others] to increase their giving. In this way, like the strongest thunder When the devas send down timely rain, Such is the wide and heavy rain of merit That is rained down by this donor. Wealthy and with much fame,

They shall be reborn in a good realm. They shall receive the reward for their merit After death by being reborn in heaven. Thus said the Buddha. Having heard what the Buddha said, the brahmin Jāṇussoṇi was delighted and received it respectfully. 172

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149. The Discourse on What

One Desires157

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the brahmin Jāṇussoṇi, while roaming around in the afternoon, approached the Buddha. Having exchanged friendly greetings, he stepped back, sat to one side, and said, "Gotama, I have a question I would like to ask. Will you listen if I venture to express it?"

The World-honored One said, "Feel free to ask."

Then the brahmin Jāṇussoṇi asked, "Gotama, what are the desires of warriors? What do they engage in? What is their support? On what do they depend? What is their end?"

The World-honored One replied, "Warriors desire to gain wealth; they engage in wisdom; their support is the use of the sword; they rely on the people; being in control is their end."158 The brahmin Jāṇussoṇi asked, "Gotama, what are the desires of householders? What do they engage in? What is their support? On what do they depend? What is their end?"

The World-honored One replied, "Householders desire to gain wealth; they engage in wisdom; their support is their abilities and skills; they rely on doing work; completing the work is their end."

The brahmin Jāṇussoṇi asked, "Gotama, what are the desires of women? What do they engage in? What is their support? On what do they depend? What is their end?"

The World-honored One replied, "Women desire to get a husband and children; they engage in adornment; their support is their sons; they rely on having no rival; being in control is their end."

The brahmin Jāṇussoṇi asked, "Gotama, what are the desires of thieves? What do they engage in? What is their support? On what do they depend? What is their end?"

The World-honored One replied, "Thieves desire to take what is not given; they engage in hiding; their support is the use of the sword; they rely on darkness; not being seen is their end." The brahmin Jāṇussoṇi asked, "Gotama, what are the desires of brahmins? 173 173 173

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The Madhyama Āgama (Middle-length Discourses), Volume III What do they engage in? What is their support? On what do they depend? What is their end?"

The World-honored One replied, "Brahmins desire to gain wealth; they engage in wisdom; their support is the sacred texts; they rely on the sacrifice; Brahmā is their end."

The brahmin Jāṇussoṇi asked, "Gotama, what are the desires of renunciants? What do they engage in? What is their support? On what do they depend? What is their end?"

The World-honored One replied, "Renunciants desire to gain the truth; they engage in wisdom; their support is morality; they rely on secluded places; nirvana is their end."159

The brahmin Jāṇussoṇi said:

World-honored One, I have understood. Well-gone One, I have comprehended. World-honored One, from now on I go for refuge to the Buddha, the Dharma, and the Sangha of monks. May the World-honored One accept me as a lay disciple from this day forth until the end of life, as having personally gone for refuge for my whole life.

Thus said the Buddha. Having heard what the Buddha said, the brahmin Jāṇussoṇi was delighted and received it respectfully. 150. The Discourse to Esukārī160

Thus have I heard. At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary.

At that time the brahmin Esukārī, while roaming around in the afternoon, approached the Buddha. Having exchanged friendly greetings, he stepped back, sat to one side, and said, "Gotama, I have a question that I would like to ask. Will you listen if I venture to express it?" The World-honored One said, "Brahmin, feel free to ask." Then the brahmin Esukārī asked:

Gotama, the brahmins declare four types of service for the four castes. They declare service for brahmins, and they declare service for warriors, merchants, and workers. Gotama, the brahmins declare [these types of] service for brahmins: a brahmin should serve a brahmin; a warrior, a 174

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merchant, and a worker should serve a brahmin. Gotama, these four castes should serve a brahmin.

Gotama, the brahmins declare [these types of] service for warriors: a warrior should serve a warrior; a merchant and a worker should serve a warrior. Gotama, these three castes should serve a warrior. Gotama, the brahmins declare [these types of] service for merchants: a merchant should serve a merchant and a worker should serve a merchant. Gotama, these two castes should serve a merchant.

Gotama, the brahmins declare [this type of] service for workers: a worker should serve a worker. Who else is so low that they should be declared to serve a worker? Only a worker serves a worker. The World-honored One asked:

Brahmin, do the brahmins themselves know what four types of service to declare for the four castes, so that they declare service for brahmins and declare service for warriors, merchants, and workers?161 The brahmin Esukārī replied:

They do not know, Gotama; but the brahmins themselves make this statement, "In this world with its devas and māras, Brahmās, renunciants, brahmins, from human beings to devas, we brahmins, [although] not knowing ourselves what four types of service to declare for the four castes, [nevertheless] declare service for brahmins, and declare service for warriors, merchants, and workers."

The World-honored One said:

Brahmin, it is just as if a person were to force a piece of meat on another saying, "Good man, eat this and pay me the <price> of it!"162 Brahmin, what you say on behalf of the brahmins is just like that. Why is that? The brahmins themselves do not know what four types of service to declare for the four castes, [yet] they declare service for brahmins and they declare service for warriors, merchants, and workers.

The World-honored One asked:

Brahmin, how should one do service? If there is service [to be done], and 661b 175

The Madhyama Āgama (Middle-length Discourses), Volume III if because of that service one remains the same and does not become better, should one do such service? If there is service [to be done], and if because of that service one becomes better and does not remain the same, should one do such service?

Brahmin, if one serves a brahmin, and if because of that service one remains the same and does not become better, should one do such service? If one serves a warrior, a merchant, a worker, and if because of that service one remains the same and does not become better, should one do such service?

Brahmin, if one serves a brahmin, and if because of that service one becomes better and does not remain the same, should one do such service? If one serves a warrior, a merchant, [or] a worker, and if because of that service one becomes better and does not remain the same, should one do such service?163

The brahmin Esukārī replied:

Gotama, if I serve [someone], and if because of that service I remain the same and do not become better, then I should not serve them. If I serve [someone] and if because of that service I become better and do not remain the same, then I should serve them.

Gotama, if I serve a brahmin and if because of that service I remain the same and do not become better, then I should not serve them. If I serve a warrior, a merchant, or a worker, and if because of that service I remain the same and do not become better, then I should not serve them. Gotama, if I serve a brahmin and if because of that service I become better and do not remain the same, then I should serve them. If I serve a warrior, a merchant, or a worker and if because of that service I become better and do not remain the same, then I should serve them. The World-honored One said:

Brahmin, suppose that another brahmin were to come by, one who is not stupid, not deluded, not deranged, who does not have a deranged mind, who is free and unrestrained, and I were to ask him, "Brahmin, what do you think? If there is service [to be done], and if because of that service one remains the same and does not become better, should one do such service? 176

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If there is service [to be done], and if because of that service one becomes better and does not remain the same, should one do such service? "Brahmin, if one serves a brahmin and if because of that service one remains the same and does not become better, should one do such service? If one serves a warrior, a merchant, or a worker, and if because of that service one remains the same and does not become better, should one do such service?

"Brahmin, if one serves a brahmin and if because of that service one becomes better and does not remain the same, should one do such service? If one serves a warrior, a merchant, or a worker, and if because of that service one becomes better and does not remain the same, should one do such service?"

Brahmin, that [other] brahmin, who is not stupid, not deluded, not deranged, who does not have a deranged mind, who is free and unrestrained, would answer me, "Gotama, if I serve [someone], and if because of that service I remain the same and do not become better, then I should not serve them. If I serve [someone], and if because of that service I become better and do not remain the same, then I should serve them. "Gotama, if I serve a brahmin and if because of that service I remain the same and do not become better, then I should not serve them. If I serve a warrior, a merchant, or a worker, and if because of that service I remain the same and do not become better, then I should not serve them. "Gotama, if I serve a brahmin, and if because of that service I become better and do not remain the same, then I should serve them. If I serve a warrior, a merchant, a worker, and if because of that service I become better and do not remain the same, then I should serve them." The World-honored One said:

Brahmin, what do you think?164 If there is service [to be done], and if because of that service one loses faith, morality, wide learning, generosity, and wisdom, then should one do such service? If there is service [to be done], and if because of that service one increases in faith, morality, wide learning, generosity, and wisdom, then should one do such service? Brahmin, if one serves a brahmin, and if because of that service one loses faith, morality, wide learning, generosity, and wisdom, then should 177

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one do such service? If one serves a warrior, a merchant, a worker, and if because of that service one loses faith, morality, wide learning, generosity, and wisdom, then should one do such service?

Brahmin if one serves a brahmin, and if because of that service one increases in faith, morality, wide learning, generosity, and wisdom, then should one do such service? If one serves a warrior, a merchant, a worker, and if because of that service one increases in faith, morality, wide learning, generosity, and wisdom, then should one do such service? The brahmin Esukārī replied:

Gotama, if I serve [someone], and if because of that service I lose faith, morality, wide learning, generosity, and wisdom, then I should not serve them. If I serve [someone], and if because of that service I increase in faith, morality, wide learning, generosity, and wisdom, then I should serve them. Gotama, if I serve a brahmin, and if because of that service I lose faith, morality, wide learning, generosity, and wisdom, then I should not serve them. If I serve a warrior, a merchant, a worker, and if because of that service I lose faith, morality, wide learning, generosity, and wisdom, then I should not serve them.

Gotama, if I serve a brahmin, and if because of that service I increase in faith, morality, wide learning, generosity, and wisdom, then I should serve them. If I serve a warrior, a merchant, a worker, and if because of that service I increase in faith, morality, wide learning, generosity, and wisdom, then I should serve them.

The World-honored One said:

Brahmin, suppose that another brahmin were to come by who is not stupid, not deluded, not deranged, who does not have a deranged mind, who is free and unrestrained, and I were to ask him, "Brahmin, what do you think? If there is service [to be done], and if because of that service one loses faith, morality, wide learning, generosity, and wisdom, then should one do such service? If there is service [to be done], and if because of that service one increases in faith, morality, wide learning, generosity, and wisdom, then should one do such service?

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"Brahmin, if one serves a brahmin, and if because of that service one loses faith, morality, wide learning, generosity, and wisdom, then should one do such service? If one serves a warrior, a merchant, a worker, and if because of that service one loses faith, morality, wide learning, generosity, and wisdom, then should one do such service?

"Brahmin, if one serves a brahmin, and if because of that service one increases in faith, morality, wide learning, generosity, and wisdom, then should one do such service? If one serves a warrior, a merchant, a worker, and if because of that service one increases in faith, morality, wide learning, generosity, and wisdom, then should one do such service?" Brahmin, that [other] brahmin, who is not stupid, not deluded, not deranged, who does not have a deranged mind, who is free and unrestrained, would answer me like this, "Gotama, if I serve [someone], and if because of that service I lose faith, morality, wide learning, generosity, and wisdom, then I should not serve them. If I serve [someone], and if because of that service I increase in faith, morality, wide learning, generosity, and wisdom, then I should serve them. "Gotama, if I serve a brahmin, and if because of that service I lose faith, morality, wide learning, generosity, and wisdom, then I should not serve them. If I serve a warrior, a merchant, a worker, and if because of that service I lose faith, morality, wide learning, generosity, and wisdom, then I should not serve them.

"Gotama, if I serve a brahmin, and if because of that service I increase in faith, morality, wide learning, generosity, and wisdom, then I should serve them. If I serve a warrior, a merchant, a worker, and if because of that service I increase in faith, morality, wide learning, generosity, and wisdom, then I should serve them."

The brahmin Esukārī said:

Gotama, the brahmins declare for the four castes four types of property. They declare for brahmins their property, they declare for warriors . . . merchants . . . workers their property. And what, Gotama, do the brahmins declare for brahmins as their property?

Gotama, the brahmins declare for brahmin begging as their property. If brahmins disdain begging, they are disdaining their property. Having 662b

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The Madhyama Āgama (Middle-length Discourses), Volume III disdained their property, they consequently suffer loss. It is just as a cowherd who is unable to watch over his cows consequently suffers loss.165 In the same way, Gotama, the brahmins declare for the brahmin begging as his property. If brahmins disdain begging, they are disdaining their property. Having disdained their property, they consequently suffer loss. Gotama, what do the brahmins declare for warriors as their property? Gotama, the brahmins declare for warriors the bow and arrow as their property. If a warrior disdains the bow and arrow, they are disdaining their property. Having disdained their property, they consequently suffer loss. It is just as a cowherd who is unable to watch over his cows suffers loss. In the same way, Gotama, the brahmins declare for the warriors the bow and arrow as their property. If warriors disdain the bow and arrow, they are disdaining their property. Having disdained their property, they consequently suffer loss. Gotama, what do the brahmins declare for merchants as their property? Gotama, the brahmins declare for merchants farming as their property. If merchants disdain farming, they are disdaining their property. Having disdained their property, they consequently suffer loss. It is just as a cowherd who is unable to watch over his cows suffers loss. In the same way, Gotama, the brahmins declare for merchants farming as their property. If merchants disdain farming, they are disdaining their property. Having disdained their property, they consequently suffer loss. Gotama, what do the brahmins declare for workers as their property? Gotama, the brahmins declare for workers hemp as their property.166 If workers disdain hemp, they disdaining their property. Having disdained their property, they consequently suffer loss. It is just as a cowherd who is unable to watch over his cows consequently suffers loss. In the same way, Gotama, the brahmins declare for workers hemp as their property. If workers disdain hemp, they are disdaining their property. Having disdained their property, they consequently suffer loss. The World-honored One asked:

Brahmin, do the brahmins themselves know what four types of property to declare for the four castes, so that they declare for brahmins their property, declare for warrior . . . the merchants . . . workers their property?"167 180

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The brahmin Esukārī replied:

They do not know, Gotama; but the brahmins themselves make this statement, "In this world with its devas and māras, Brahmās, renunciants, brahmins, from human beings to devas, we brahmins, [although] not knowing ourselves what four types of property to declare for the four castes, [nevertheless] declare property for the brahmin, and declare property for the warrior . . . the merchant . . . the worker." The World-honored One said:

Brahmin, it is just as if a person were to force a piece of meat on another and say, "Good man, eat it, and you must give me the price of it!" Brahmin, what you say on behalf of the brahmins is just like this. Why is that? The brahmins themselves do not know what four types of property to declare for the four castes, [yet] they declare for brahmins their property, and they declare for warriors . . . merchants . . . workers their property. Brahmin, having in this way myself come to understand well and know well all principles, I declare to people the principle of appeasement, the principle of complete cessation, the principle of the path to awakening, and the principle of good progress [in the practice].168 I declare [these] as their property.

The World-honored One asked:

Brahmin, what do you think? Is it only brahmins that are not affected by empty space, not bound by it, not touched by it, not obstructed by it, unlike warriors, merchants, and workers?169

The brahmin Esukārī replied:

Gotama, brahmins are not affected by empty space, not bound by it, not touched by it, not obstructed by it—and for warriors, merchants, and workers it is the same.

[The World-honored One said]:

Brahmin, having myself come to understand well and know well all principles, I declare to people the principle of appeasement, the principle of 662c

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complete cessation, the principle of the path to awakening, and the principle of good progress [in the practice]. I declare [these] as their property. The World-honored One asked:

Brahmin, what do you think? Is it only brahmins who are able to dwell with a mind of loving-kindness, without fetters, without resentment, without ill will, without contention—unlike warriors, merchants, and workers?

The brahmin Esukārī replied:

Gotama, brahmins are able to dwell with a mind of loving-kindness, without fetters, without resentment, without ill will, without contention—and for warriors, merchants, and workers it is the same. [The World-honored One said]:

Brahmin, having myself come to understand well and know well all principles, I declare for people the principle of appeasement, the principle of complete cessation, the principle of the path to awakening, and the principle of good progress [in the practice]. I declare [these] as their property. The World-honored One asked:

Brahmin, what do you think? Suppose that one hundred types of people were to come by and someone were to tell them, "Come, all of you. Only those of you who are born into the warrior caste or the brahmin caste are able, by taking soap powder and going to bathe in the water, to get rid of your dirt and to become fully clean."170

Brahmin, what do you think? Are [only] those from the warrior caste or the brahmin caste able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean? Are those from the merchant caste or the worker caste not able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean? [Or] are all one hundred types of people able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean?

The brahmin Esukārī replied:

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Gotama, all one hundred types of people are able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean.

[The World-honored One said]:

Brahmin, having in this way myself come to understand well and know well all principles, I declare for people the principle of appeasement, the principle of complete cessation, the principle of the path to awakening, and the principle of good progress [in the practice]. I declare [these] as their property.

The World-honored One asked:

Brahmin, what do you think? Suppose that one hundred types of people were to come by and someone were to tell them, "Come, all of you. Only those of you who are born in the warrior caste or the brahmin caste are able, by using totally dry sāla wood and sandalwood as a fire base and drilling it with a drill, to produce fire and to make it grow." Brahmin, what do you think? Is it that [only] those from the warrior caste or the brahmin caste would be able, by using totally dry sāla wood and sandalwood as a fire base and drilling it with a drill, to produce fire and to make it grow? Is it that those from the merchant caste or the worker caste [would be unable], by using a dried-out pig trough or dog trough or castor oil wood or some other inferior wood as a fire base and drilling it with a drill, to produce fire and to make it grow? [Or] is it that all one hundred types of people would be able, by using various kinds of wood as a fire base and drilling it with a drill, to produce fire and to make it grow? The brahmin Esukārī replied:

Gotama, all of those one hundred types of people would be able, by using various kinds of wood as a fire base and drilling it with a drill, to produce fire and to make it grow.

[The World-honored One said:]

Brahmin, having in this way myself come to understand well and know well all principles, I declare for people the principle of appeasement, the 183

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principle of complete cessation, the principle of the path to awakening, and the principle of good progress [in the practice]. I declare [these] as their property.

The World-honored One asked:

Brahmin, what do you think? If all of those one hundred types of people, using various kinds of wood as a fire base and drilling it with a drill, were to produce fire and to make it grow, then would all those fires have flames, color, heat, and light, and would they all be capable of fulfilling the functions of fire? [Or] is it that only some of the fires would have flames, color, heat, and light, and be capable of fulfilling the functions of fire? Is it that some of the fires would have no flames, no color, no heat, no light, and would not be capable of fulfilling the functions of fire? [Or] is it that all the fires would have flames, color, heat, light, and that they would all be capable of fulfilling the functions of fire?

The brahmin Esukārī replied:

Gotama, if all of those one hundred types of people, by using various kinds of wood as a fire base and drilling it with a drill, were to produce fire and to make it grow, then all of the fires would have flames, color, heat, light, and all of them would be capable of fulfilling the functions of fire. That only some [of the fires] would have flames, color, heat, light and be capable of fulfilling the functions of fire—that is not possible. That only some [of the fires] would have no flames, no color, no heat, no light, and would not be capable of fulfilling the functions of fire—that too is not possible. Gotama, all those fires would have flames, color, heat, and light, and all of them would be capable of fulfilling the functions of fire. [The World-honored One said:]

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The World-honored One asked:

Brahmin, what do you think? Suppose that all of those one hundred types of people, using various kinds of wood as a fire base and drilling it with a drill, were to produce fire and to make it grow; and one of them were to fuel their fire with dry grass and wood and produce flames, color, heat, and smoke. Would there be differences between [those] flames, color, heat, and smoke and the flames, color, heat, and smoke [of the others]?171 The brahmin Esukārī replied:

Gotama, if all of those one hundred types of people, using various kinds of wood as a fire base and drilling it with a drill, were to produce fire and to make it grow; and if one of those people were to fuel their fire with dry grass and wood and produce flames, color, heat, and smoke, then I would not be able to declare any difference between the flames, color, heat, and smoke of that fire and the flames, color, heat, and smoke [of the others]. The World-honored One said:

Brahmin, it is the same with the fire that I acquired, the diligence that I acquired. It is able to eliminate negligence and also conceit, yet I cannot declare any [corresponding] difference in this fire.

The brahmin Esukārī said:

Thus said the Buddha. Having heard what the Buddha said, the brahmin Esukārī was delighted and received it respectfully.

151. The Discourse to Assalāyana172

Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

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At that time many brahmins from Kosala had gathered in their study hall and were discussing this matter:

The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā. Yet the renunciant Gotama says that all four castes are able to achieve purity, declaring it and proclaiming it.173

They thought:

Friends, who has the power and ability to approach the renunciant Gotama and defeat him in debate in relation to this matter, in accordance with the Dharma?

They further thought:

The young brahmin Assalāyana is born of parents of pure descent. For seven generations on both his father's and mother's sides there has been uninterrupted continuity of births without blemish. He has learned much, has retained it, and is able to recite it. He is a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth.174

The young brahmin Assalāyana has the power and ability to approach the renunciant Gotama and defeat him in debate in relation to this matter, in accordance with the Dharma. Friends, we could together approach the young brahmin Assalāyana and tell him about this matter. According to what the young brahmin Assalāyana says, we will accept it. Then the many brahmins from Kosala approached the young brahmin Assalāyana. Having exchanged polite greetings with him, they stepped back, sat to one side, and said:

Young brahmin, we many brahmins from Kosala had gathered in the study hall and were discussing this matter: "The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all of the others are black. The brahmins achieve purity; nonbrahmins do not achieve 186

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purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā. Yet the renunciant Gotama says that all four castes are able to achieve purity, declaring it and proclaiming it." We thought, "Friends, who has the power and ability to approach the renunciant Gotama and defeat him in debate in relation to this matter, in accordance with the Dharma?" We further thought, "The young brahmin Assalāyana is born of parents of pure descent. For seven generations on both his father's and mother's sides there has been uninterrupted continuity of births without blemish. He has learned much, has retained it, and is able to recite it. He is a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. The young brahmin Assalāyana has the power and ability to approach the renunciant Gotama and defeat him in debate in relation to this matter in accordance with the Dharma."

Let the young brahmin Assalāyana approach the renunciant Gotama and defeat him in debate in relation to this matter, in accordance with the Dharma!

The young brahmin Assalāyana said to the brahmins:

Friends, the renunciant Gotama teaches the Dharma in accordance with the Dharma. If someone teaches the Dharma in accordance with the Dharma, it is not possible to defeat them in debate.

The many Kosalan brahmins said:

Young brahmin, you have not yet been defeated [in debate]. You should not surrender in advance. Why is that? The young brahmin Assalāyana is born of parents of pure descent. For seven generations on both his father's and mother's sides there has been uninterrupted continuity of births without blemish. He has learned much, has retained it, and is able to recite it. He is a master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth. The young brahmin Assalāyana has the power and ability to approach the renunciant Gotama and defeat him in debate in relation to this matter, in accordance with the Dharma. Let the young brahmin Assalāyana approach the renunciant Gotama and 187

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The Madhyama Āgama (Middle-length Discourses), Volume III defeat him in debate in relation to this matter, in accordance with the Dharma!

The young brahmin Assalāyana accepted [the suggestion] of the many Kosalan brahmins by remaining silent.175

Then the young brahmin Assalāyana, together with those many Kosalan brahmins, approached the Buddha. Having exchanged polite greetings, he stepped back, sat to one side, and said, "Gotama, I would like to ask a question. Will you listen to my question?"

The World-honored One said, "Young brahmin, you can feel free to ask." Then the young brahmin Assalāyana asked, saying:

Gotama, the brahmins speak like this, "The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all of the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā." I do not know what the renunciant Gotama will say about this.

The World-honored One said:

I will now ask you something. Answer according to your understanding.176 Young brahmin, have you heard that in the countries of Yona and Kamboja there are two castes, masters and slaves, and that the masters [can] become slaves and the slaves [can] become masters?

The young brahmin Assalāyana replied:

Gotama, I have heard that in the countries of Yona and Kamboja there are two castes, masters and slaves, and that the masters [can] become slaves and the slaves [can] become masters.

[The World-honored One said:]

In the same way, young brahmin, if brahmins progress rightly, they will become well liberated and know for themselves, according to the Dharma; and if warriors, merchants, or workers progress rightly, they will become well liberated and know for themselves, according to the Dharma.177 188

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The young brahmin Assalāyana said:

Gotama, it is wonderful, it is remarkable, how promptly you have come out with this simile.178 Yet the brahmins speak like this, "The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all of the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā."

The World-honored One asked:

Young brahmin, what do you think? Are only brahmins not affected by empty space, not bound by it, not touched by it, not obstructed by it— unlike warriors, merchants, and workers?179

The young brahmin Assalāyana replied:

Gotama, brahmins are not affected by empty space, not bound by it, not touched by it, not obstructed by it, and for warriors, merchants, and workers it is the same.

[The World-honored One said:]

Gotama, it is wonderful, it is remarkable, how promptly you have come out with this simile. Yet the brahmins speak like this, "The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all of the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā."

The World-honored One asked:

Young brahmin, what do you think?180 Is it only brahmins who are able 189

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The Madhyama Āgama (Middle-length Discourses), Volume III to dwell with a mind of loving-kindness, without fetters, without resentment, without ill will, without contention—unlike warriors, merchants, and workers?

The young brahmin Assalāyana replied:

Gotama, brahmins are able to dwell with a mind of loving-kindness, without fetters, without resentment, without ill will, without contention, and for warriors, merchants, and workers it is the same. [The World-honored One said:]

The World-honored One asked:

Young brahmin, what do you think? Are [only] those from the warrior caste or the brahmin caste able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean? Are those from the merchant caste or the worker caste not able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean? [Or] are all one hundred types of people able, by 190

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taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean?181

The young brahmin Assalāyana replied:

Gotama, all one hundred types of people are able, by taking soap powder and going to bathe in the water, to get rid of their dirt and to become fully clean.

[The World-honored One said:]

The World-honored One asked:

Young brahmin, what do you think? Suppose that one hundred types of people were to come by and someone were to tell them, "Come, all of you. Only those of you who are born in the warrior caste or the brahmin caste are able, by using totally dry sāla wood and sandalwood as a fire base and drilling it with a drill, to produce fire and to make it grow." Young brahmin, what do you think? Is it that [only] those from the warrior caste or the brahmin caste would be able, by using totally dry sāla wood and sandalwood as a fire base and drilling it with a drill, to produce fire and to make it grow? Is it that those from the merchant caste or the worker caste [would be unable], by using a dried-out pig trough or dog trough, or castor oil wood, or some other inferior wood as a fire base, and drilling it with a drill, to produce fire and to make it grow? [Or] is it that 191

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all one hundred types of people would be able, by using various kinds of wood as a fire base and drilling it with a drill, to produce fire and to make it grow?

The young brahmin Assalāyana replied:

Gotama, all of those one hundred types of people would be able, by using various kinds of wood as a fire base and drilling it with a drill, to produce fire and to make it grow.

[The World-honored One said]:

The World-honored One asked:

Young brahmin, what do you think? If all of those one hundred types of people, using various kinds of wood as a fire base and drilling it with a drill, were to produce fire and to make it grow, then would all of those fires have flames, color, heat, and light, and would they all be capable of fulfilling the functions of fire? [Or] is it that only some of the fires would have flames, color, heat, and light, and be capable of fulfilling the functions of fire? Is it that some of the fires would have no flames, no color, no heat, no light, and would not be capable of fulfilling the functions of fire? [Or] is it that all the fires would have flames, color, heat, light, and that they would all be capable of fulfilling the functions of fire? 192

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The young brahmin Assalāyana replied:

Gotama, if all of those one hundred types of people, by using various kinds of wood as a fire base and drilling it with a drill, were to produce fire and to make it grow, then all of the fires would have flames, color, heat, light, and all of them would be capable of fulfilling the functions of fire. That only some fires would have flames, color, heat, light, and be capable of fulfilling the functions of fire—that is not possible. That only some fires would have no flames, no color, no heat, no light, and would not be capable of fulfilling the functions of fire—that too is not possible. Gotama, all those fires would have flames, color, heat, and light, and all of them would be capable of fulfilling the functions of fire. [The World-honored One said:]

The World-honored One said:

Young brahmin, one is reckoned according to where this body is born. If one is born in a brahmin clan, one is reckoned to be of the brahmin clan. If one is born in a warrior . . . merchant . . . worker clan, one is reckoned to be of the worker clan.

Young brahmin, it is just as a fire is reckoned according to what gives rise to it. If it arises in dependence on twigs, it is reckoned to be a "twig fire"; if it arises in dependence on grass . . . on dung . . . on firewood, it 193

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is reckoned to be a "firewood fire." In the same way, young brahmin, one is reckoned according to where this body is born. If one is born in a brahmin clan, one is reckoned to be of the brahmin clan, if one is born in a warrior . . . merchant . . . worker clan, one is reckoned to be of the worker clan.182

The World-honored One asked:

Young brahmin, what do you think? Suppose that a warrior female and a brahmin male cohabit and a child is later born of their cohabitation. It could resemble the father, or it could resemble the mother, or it could resemble neither the father nor the mother. What do you say? Is it a warrior [child] or a brahmin [child]?

The young brahmin Assalāyana replied:

Gotama, if a warrior female and a brahmin male cohabit and a child is later born of their cohabitation, which could resemble the father, or could resemble the mother, or could resemble neither the father nor the mother; I do not say it is a warrior [child] and I also do not say it is a brahmin [child]. Gotama, I say only that it is another body.

[The World-honored One said:]

In the same way, young brahmin, one is reckoned according to where this body is born. If one is born in a brahmin clan, one is reckoned to be of the brahmin clan, if one is born in a warrior . . . merchant . . . worker clan, one is reckoned to be of the worker clan.

The World-honored One asked:

Young brahmin, suppose that a brahmin female and a warrior male cohabit and a child is later born of their cohabitation. It could resemble the father, or it could resemble the mother, or it could resemble neither the father nor the mother. What do you say? Is it a brahmin [child] or a warrior [child]? The young brahmin Assalāyana replied:

Gotama, if a brahmin female and a warrior male cohabit and a child is later born of their cohabitation, which could resemble the father, or could 194

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resemble the mother, or could resemble neither the father nor the mother; I do not say it is a brahmin [child] and I also do not say it is a warrior [child]. Gotama, I say only that it is another body. [The World-honored One said:]

In the same way, young brahmin, one is reckoned according to where this body is born. If one is born in a brahmin clan, one is reckoned to be of the brahmin clan; if one is born in a warrior . . . merchant . . . worker clan, one is reckoned to be of the worker clan.

The World-honored One asked:

Young brahmin, what do you think? Suppose that someone has many female horses and lets loose a male donkey among them, and one female horse cohabits with the male donkey, and a foal is later born of their cohabitation. What do you say? Is it a donkey or a horse? The young brahmin Assalāyana replied:

Gotama, if a horse cohabits with a donkey, and a foal is later born of their cohabitation, then I do not say it is a donkey and I also do not say it is a horse. Gotama, I say only that it is a mule.

[The World-honored One said:]

The World-honored One said:183

Young brahmin, in the distant past there were many seers who were staying together in a high forest area and who had given rise to this evil view, "The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all of the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā." 195 665c

The Madhyama Āgama (Middle-length Discourses), Volume III Then the seer Asita Devala heard that the many seers who were staying together in that high forest area had given rise to this evil view. He put on yellow robes and wrapped a yellow cloth around his head; then, supporting himself with a stick, holding an umbrella, and wearing the sandals of a white-clothed [lay person],184 he entered without using the gate, went to the seers' retreat, and walked up and down.185

Then one of the seers who was dwelling there in the high forest area saw the seer Asita Devala who, having put on yellow robes and wrapped a yellow cloth around his head, supporting himself with a stick, holding an umbrella, and wearing the sandals of a white-clothed [layperson], had entered without using the gate, gone to the seers' retreat, and was walking up and down. Having seen this, he approached the many seers who were dwelling together in the high forest area and said, "Friends, right now there is a person who, having put on yellow robes and wrapped a yellow cloth around his head, supporting himself with a stick, holding an umbrella, and wearing the sandals of a white-clothed [layperson], has entered without using the gate and gone to the seers' retreat, and is walking up and down. Shall we together curse him [saying], 'You, become ashes! You, become ashes!'?"

Then the many seers who were dwelling together in the high forest area approached the seer Asita Devala. On reaching him, they together cursed him [saying], "You, become ashes! You, become ashes!" They cursed him according to their procedure for cursing [saying], "You, become ashes! You, become ashes!" [However,] the more they cursed him, the more his complexion became bright and beautiful and his body pleasantly bright. Then the many seers thought, "Previously when we cursed someone [saying], 'You, become ashes! You, become ashes!' he became ashes. Now we are cursing this person [saying], 'You, become ashes! You, become ashes!' but the more we curse this person according to our procedure for cursing, the more his complexion becomes bright and beautiful and his body pleasantly bright. Let us rather ask him [who he is]."186 So they asked him, "Who are you?"

The seer Asita Devala replied, "Friends, have you heard of the seer Asita Devala?" They replied, "We have heard of the seer Asita Devala." He said again, "I am he." Then the many seers together apologized to the 196

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seer Asita Devala, "Please forgive us! We did not know that the venerable one was the seer Asita Devala."

Then the seer Asita Devala said to the seers, "I have already forgiven you. Is it true that you have given rise to this evil view, 'The brahmin caste is the highest; the others are not equal to it. The brahmin caste is white; all the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā'?" The seers replied, "Yes, that is so."

Asita again asked the seers, "Do you yourself know your own father?" The seers replied, "We know him. He was a brahmin who took a brahmin wife, not a nonbrahmin; and that father's father, and so on up to seven generations of fathers, were brahmins [each of whom] took a brahmin wife, not a nonbrahmin."187

Asita asked the seers further, "Do you yourself know your own mother?" The seers replied, "We know her. She was a brahmin who took a brahmin husband, not a nonbrahmin; and that mother's mother, and so on up to seven generations of mothers, were brahmins [each of whom] took a brahmin husband, not a nonbrahmin." Asita asked the seers further, "Do you yourself know how the reception of an embryo takes place?" The seers answered, "We know. Due to the conjunction of three things the reception of an embryo takes place: there is a coming together of the father and mother, the [mother's womb] is vacant and capable, and the gandhabba has arrived. Asita, on these things coming together there is reception of the fetus by the mother." Asita asked the seers further, "Do you know if the one to be born is male or female? Do you know where it came from? Did it come from a warrior clan, a brahmin, a merchant, or a worker clan? Did it come from the east, south, west, or north?"188 The seers replied, "We do not know." Asita also said to the seers, "Friends, you do not see and do not know these things, you do not know whether there has been reception of an embryo, who it is and from where it came, whether it is male or female, whether it came from a warrior clan, a brahmin, a merchant or a worker clan, and whether it came from the east, south, west, or north. Yet you make this statement: 'The brahmin caste is the highest; the others are not 197

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The Madhyama Āgama (Middle-length Discourses), Volume III equal to it. The brahmin caste is white; all of the others are black. The brahmins achieve purity; nonbrahmins do not achieve purity. Brahmins are children of Brahmā, born from his mouth. The brahmins were created by Brahmā.'"

Young brahmin, those many seers staying in a high forest area, on being thus well instructed and well rebuked by the seer Asita Devala, were unable to declare the purity of brahmins—let alone of your teachers and their followers, who dressed in hides and straw.189 Then the young brahmin Assalāyana, being rebuked to his face by the World-honored One, was sad and distressed within. He lowered his head in silence, unable to reply.

Then the World-honored One, having rebuked the young brahmin Assalāyana to his face, in order to cheer him up, said: Young brahmin, [suppose] a brahmin performs a sacrifice and makes an offering, and he has four sons, of whom two are fond of learning and two are not learned. Young brahmin, what do you think? To whom will that brahmin first offer the best seat, the best water for washing, and the best food?190

The young brahmin Assalāyana replied:

Gotama, if that brahmin has two sons who are fond of learning, he will certainly first offer them the best seat, the best water for washing, and the best food.

The World-honored One asked further:

Again, young brahmin, suppose a brahmin performs a sacrifice and makes an offering, and he has four sons, of whom two are fond of learning but are not energetic and delight in doing evil things, and two are not learned but are fond of being energetic and delight in doing good things. Young brahmin, what do you think? To whom will that brahmin first offer the best seats, the best water for washing, and the best food? The young brahmin Assalāyana replied:

Gotama, if that brahmin has two sons who, although not learned, are fond 198

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of being energetic and delight in doing good things, he will certainly first offer them the best seats, the best water for washing, and the best food. The World-honored One said:

Young brahmin, you first commended learning, and then commended the upholding of morality. Young brahmin, I say that all four castes are able to achieve purity; I declare it and proclaim it. You too are [now] saying that all four castes are able to achieve purity; you are declaring it and proclaiming it. At this the young brahmin Assalāyana got up from his seat, wishing to pay homage by bowing his head to the Buddha's feet.191 Then that big assembly made a huge uproar: The renunciant Gotama is very wonderful, very remarkable! He has great spiritual power, great virtue, great merit, great power! Why is that? [Because] as the renunciant Gotama says that all of the four castes are able to achieve purity, as he declares it and proclaims it, he causes the young brahmin Assalāyana also to say that all of the four castes are able to achieve purity.

Then the World-honored One, knowing the thoughts in the minds of the big assembly, said:

Stop, stop, Assalāyana! Although your mind is pleased and satisfied [making you wish to pay homage], you may return to your seat. I will teach you the Dharma.

Then the young brahmin Assalāyana, having paid homage by bowing his head to the Buddha's feet, stepped back and sat to one side. The World-honored One taught him the Dharma, exhorting and inspiring him, fully delighting him, teaching him the Dharma with countless skillful means. Having exhorted and inspired him, fully delighting him, he remained silent. Then the young brahmin Assalāyana, having been taught the Dharma by the Buddha, having been exhorted and inspired, fully delighted, rose from his seat, paid homage with his head at the Buddha's feet, circumambulated him three times, and left.

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The Madhyama Āgama (Middle-length Discourses), Volume III Then the many Kosalan brahmins, before they had gone far, rebuked Assalāyana with all sorts of talk:

What did you want to do? You wanted to defeat the renunciant Gotama, but instead you return having been defeated by the renunciant Gotama. You are just like someone who goes into the forest [in search of a cure] for their eyes,192 but instead returns having lost their sight. Assalāyana, you too are like that. You wanted to defeat the renunciant Gotama, but instead you return having been defeated by the renunciant Gotama. You are just like someone who goes into a pool to drink, but instead returns still thirsty. Assalāyana, you too are like that. You wanted to defeat the renunciant Gotama, but instead you return having been defeated by the renunciant Gotama. Assalāyana, what did you want to do? Then the young brahmin Assalāyana said to the many Kosalan brahmins: Friends, earlier I had already said, "The renunciant Gotama teaches the Dharma in accordance with the Dharma. If someone teaches the Dharma in accordance with the Dharma, it is not possible to defeat him in debate." Thus said the Buddha. Having heard what the Buddha said, the young brahmin Assalāyana was delighted and received it respectfully. 152. The Discourse to Suka193

Thus have I heard. At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary.

At that time the young brahmin Suka,194 the son of Todeyya, had gone to Rājagaha for some small matter and was staying in the home of a householder. Then the young brahmin Suka, the son of Todeyya, asked the householder with whom he was staying:

Is there some renunciant or brahmin who is the leader and teacher of a congregation, head of a great congregation, respected by the people, whom I could go to visit to pay my respects at an appropriate time, such that when I pay my respects to him it will bring me delight? The householder replied:

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There is, Beloved of the Devas. The renunciant Gotama of the Sakya lineage left the Sakya clan, shaved off his hair and beard, donned the yellow robes, and out of faith left the household life and became homeless to train in the path. He has awakened to the unsurpassable, right, and total awakening. Beloved of the Devas, you can go to visit him yourself at an appropriate time, call on him, and pay your respects to him. Perhaps when you pay your respects to him, your mind will experience delight. The young brahmin Suka asked further, "Where is the renunciant Gotama? I wish to visit him."

The householder replied, "The renunciant Gotama is staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary. Go there and visit him." Then the young brahmin Suka went out of the householder's home where he was staying and approached the Bamboo Grove, the Squirrels' Sanctuary. From afar the young brahmin Suka saw the World-honored One in the grove, dignified and beautiful, like the moon amid the stars, with a radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, with calm sense faculties, free of obstruction, accomplished and disciplined, and with his mind calm and quiet.195 On seeing the Buddha, he went forward and approached him. Having exchanged polite greetings, he stepped back, sat to one side, and said, "Gotama, I have a question I would like to ask. Will you listen if I venture to express it?"

The World-honored One said, "Feel free to ask."

The young brahmin Suka asked:

Gotama, according to what I have heard, one who lives at home will gain proper understanding and knowledge in accordance with the Dharma; one who goes forth to train in the path will not. I ask Gotama about this matter. The World-honored One replied, "This matter is uncertain." The young brahmin Suka said, "Gotama, may you now analyze this matter for me?"

The World-honored One said, "Young brahmin, listen closely and pay proper attention, and I shall give you an analytical explanation."196 The young brahmin Suka listened to receive the instruction.

201 201

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The Madhyama Āgama (Middle-length Discourses), Volume III The Buddha said:

Young brahmin, if one who lives at home or one who has gone forth to train in the path practices wrongly, I do not commend them. Why is that? If one who lives at home or one who has gone forth to train in the path practices wrongly, they will not gain proper understanding and will not come to know in accordance with the Dharma. That is why, young brahmin, if one who lives at home or one who has gone forth to train in the path practices wrongly, I do not commend them.

Young brahmin, if one who lives at home or one who has gone forth to train in the path practices rightly, I commend them. Why is that? Because if one who lives at home or one who has gone forth to train in the path practices rightly, they will certainly gain proper understanding and will come to know in accordance with the Dharma. That is why, young brahmin, if one who lives at home or one who has gone forth to train in the path practices rightly, I commend them.

Young brahmin, this is how I speak. In speaking of these two states, I have analyzed them like this, and proclaimed them like this. [In contrast,] if a renunciant or brahmin is firmly entrenched in upholding a one-sided position, they will say, "This is true; anything else is false."197 The young brahmin Suka said:

Gotama, according to what I have heard, living at home is of much profit, much virtue; going forth to train in the path is not. May I ask Gotama about this matter?

The World-honored One replied, "This matter is uncertain." The young brahmin Suka said, "Gotama, may you again analyze this matter for me?"

The World-honored One said, "Young brahmin, listen closely and pay proper attention, and I shall give you an analytical explanation." The young brahmin Suka listened to receive the instruction.

The Buddha said:

Young brahmin, for one who lives at home there is much adversity, much conflict, much that is unpleasant, and one who practices wrongly will not 202

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gain much fruit, will not have much merit. It is just as in farming, where there is much adversity, much conflict, much that is unpleasant, and one who practices wrongly will not gain much fruit, will not have much merit. It is like that, young brahmin; if one lives at home it is also like that. Young brahmin, for one who has gone forth to train in the path, there is little adversity, little conflict, little that is unpleasant, and one who practices wrongly will not gain much fruit, not have much merit. It is just as in trade, where there is little adversity, little conflict, little that is unpleasant, and one who practices wrongly will not gain much fruit, not have much merit. It is like that, young brahmin; going forth to train in the path is also like that. Young brahmin, for one who lives at home there is much adversity, much conflict, much that is unpleasant, but if they practice rightly, they will gain much fruit, have much merit. It is just as in farming, where there is much adversity, much conflict, much that is unpleasant, but one who practices rightly will gain much fruit, have much merit. It is like that, young brahmin; if one lives at home it is also like that. Young brahmin, for one who has gone forth to train in the path there is little adversity, little conflict, little that is unpleasant, and one who practices rightly will gain much fruit, have much merit. It is just as in trade, where there is little adversity, little conflict, little that is unpleasant, and one who practices rightly will gain much fruit, have much merit. It is like that, young brahmin; going forth to train in the path is also like that. Young brahmin, this is how I speak. In speaking of these two states, I have analyzed them like this, and proclaimed them like this. [In contrast,] if a renunciant or brahmin is firmly entrenched in upholding a one-sided position, they will say, "This is true; anything else is false." The young brahmin Suka said, "Gotama, the brahmins declare five principles to be of much fruit, of much merit, as making for happiness and attaining what is wholesome."

The World-honored One said:

Those five principles, as declared by the brahmins to be of much fruit, of much merit, making for happiness and attaining what is wholesome— can you state them now, in this assembly?

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The Madhyama Āgama (Middle-length Discourses), Volume III The young brahmin Suka said, "Gotama, certainly I can. Why is that? Gotama, [because] I am now seated in this assembly." The World-honored One said, "So, please state them." The young brahmin Suka said:

Gotama, listen well! Gotama, the first principle that the brahmins declare is truth, which is of much fruit, of much merit, making for happiness and attaining what is wholesome. The second is recitation . . . the third is practicing generosity,198 . . . the fourth is ascetic practice . . . Gotama, the fifth principle that the brahmins declare is celibacy, which is of much fruit, of much merit, making for happiness and attaining what is wholesome. The World-honored One said:

Since the brahmins declare five principles to be of much fruit, of much merit, as making for happiness and attaining what is wholesome, is there among these brahmins one brahmin who speaks like this: "As to these five principles, having here and now come to know them myself, awakened to them myself, realized them myself, I declare their fruit"? The young brahmin Suka said to the World-honored One, "No, Gotama." The World-honored One said:

Does their teacher, or the teacher of their teacher, up to seven generations of predecessors, speak like this, "As to these five principles, having here and now come to know them myself, awakened to them myself, realized them myself, I declare their fruit"?

The young brahmin Suka said to the World-honored One, "No, Gotama." Then the World-honored One asked:

Young brahmin, in ancient times there were brahmins who have since died and passed away, reciters and memorizers of the sacred texts, transmitters of the sacred texts, and reciters of the Vedas—one called Aṭṭhaka, a second called Vāmaka, a third called Vāmadeva, a fourth called Vessāmitta, a fifth called Yamataggi, a sixth called Aṅgīrasa, a seventh called Vāseṭṭha, an eighth called Kassapa, a ninth called Bhāradvāja, and a tenth called Bhagu—whom the present-day brahmins regard as skilled 204

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in textual recitation, as having practiced and trained in memorization. Did any of them speak like this, "As to these five principles, having here and now come to know them myself, awakened to them myself, realized them myself, I declare their fruit"?

The young brahmin Suka said to the World-honored One, "No, Gotama. But the brahmins base their faith on what they have memorized."199 The World-honored One said:

Since there is among the brahmins not one brahmin who speaks like this: "As to these five principles, having here and now come to know them myself, awakened to them myself, realized them myself, I declare their fruit"; and since there is no teacher, or teacher of a teacher, up to seven generations of predecessors, who speaks like this: "As to these five principles, having here and now come to know them myself, awakened to them myself, realized them myself, I declare their fruit"; and since among brahmins of ancient times who have since died and passed away, reciters and memorizers of the sacred texts, transmitters of the sacred texts, and reciters of the Vedas—one called Aṭṭhaka, a second called Vāmaka, a third called Vāmadeva, a fourth called Vessāmitta, a fifth called Yamataggi, a sixth called Aṅgīrasa, a seventh called Vāseṭṭha, an eighth called Kassapa, a ninth called Bhāradvāja, and a tenth called Bhagu—whom the present-day brahmins regard as skilled in textual recitation, as having practiced and trained in memorization, none spoke like this: "As to these five principles, having here and now come to know them myself, awakened to them myself, realized them myself, I declare their fruit"; young brahmin, for these reasons, is not the faith of those brahmins in this without foundation? The young brahmin Suka said, "Gotama, it is truly without foundation. But the brahmins have heard it and then memorized it." The World-honored One said:

They are just like a group of blind children, each holding onto the other. Those in front do not see what is behind and what is in the middle, those in the middle do not see what is in front and what is behind, and those behind do not see what is in the middle and what is in front. Young brahmin, the generations of brahmins you speak of are just like that. Young 205

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The Madhyama Āgama (Middle-length Discourses), Volume III brahmin, those in front speak out of faith and those coming after them repeat what they have heard.

The young brahmin Suka became angry with the World-honored One. He felt irritated and displeased, [wanting to] slander the World-honored One, to provoke the World-honored One, to speak abusively to the World-honored One. [Thinking:] "Gotama should be slandered; Gotama should be provoked; Gotama should be toppled," he said to the World-honored One: The brahmin called Pokkarasāti of the Upamaññā clan speaks thus, "If some renunciant or brahmin [claims], 'I have now attained knowledge and vision in a superhuman state,' then on hearing this, I have a great laugh. In my mind I disapprove of it as vain and untrue, as not in accordance with the Dharma. How could a human being, born among human beings, proclaim themselves as having attained a superhuman state? If anyone says of a superhuman state, 'I know it; I see it,' this is not right." Then the World-honored One thought:

The young brahmin Suka has become angry with me, feeling irritated and displeased, [he wants to] slander me, to provoke me, to speak abusively to me. [Thinking,] "Gotama should be slandered; Gotama should be provoked; Gotama should be toppled," he said to me, "Gotama, the brahmin called Pokkarasāti of the Upamaññā clan speaks thus, 'If some renunciant or brahmin [claims], "I have now attained knowledge and vision in a superhuman state," then on hearing this, I have a great laugh. In my mind I disapprove of it as vain and untrue, as not in accordance with the Dharma. How could a human being, born among human beings, proclaim himself as having attained a superhuman state? If anyone says of a superhuman state, "I know it; I see it," then this is not right.'" Knowing this, the World-honored One said:

Young brahmin, does the brahmin Pokkarasāti of the Upamaññā clan know the thoughts in the minds of all renunciants and brahmins so that after that he speaks thus, "If some renunciant or brahmin [claims], 'I have now attained knowledge and vision in a superhuman state,' then on hearing this, I have a great laugh. In my mind I disapprove of it as vain and untrue, 206

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as not in accordance with the Dharma. How could a human being, born among human beings, proclaim himself as having attained a superhuman state? If anyone says of a superhuman state, "I know it; I see it," then this is not right.'"

The young brahmin Suka replied:

Gotama, the brahmin Pokkarasāti of the Upamaññā clan has a female slave called Punnikā, yet he is not able to know the thoughts in her mind. How could he hope to know the thoughts in the minds of all renunciants and brahmins? That he should know them is impossible. The World-honored One said:

It is just as if a person born blind were to make this statement: "There are no black or white objects, nor is there seeing of black or white objects. There are no beautiful or ugly objects, nor is there seeing of beautiful or ugly objects. There are no long or short objects, nor is there seeing of long or short objects. There are no near or far objects, nor is there seeing of near or far objects. There are no thick or slender objects, nor is there seeing of thick or slender objects. From the beginning I have never seen or known them, therefore there are no such objects." Would this statement by that person born blind be true?

The young brahmin Suka answered the World-honored One: No Gotama. Why is that? There are black or white objects, and there is seeing of black or white objects. There are beautiful or ugly objects, and there is seeing of beautiful or ugly objects. There are long or short objects, and there is seeing of long or short objects. There are near or far objects, and there is seeing of near or far objects. There are thick or slender objects, and there is seeing of thick or slender objects. If [the person] says, "From the beginning I have never seen or known them, therefore there are no such objects," then this statement by the person born blind is not true. [The World-honored One said,] "Young brahmin, in speaking as he does, is the brahmin Pokkarasāti of the Upamaññā clan not like that man born blind, without eyes?"

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The young brahmin Suka answered the World-honored One, "Gotama, he is as if blind."

The World-honored One said:

Young brahmin, what do you think? As to those brahmins of ancient times who have since died and passed away, reciters and memorizers of the sacred texts, transmitters of the sacred texts, and reciters of the Vedas, namely the brahmin Caṅkī, the brahmin Jāṇussoṇi, the brahmin Pokkara sāti, and your father Todeyya, is what they said to be accepted or not accepted? Is it true or untrue? Should it be respected or despised?200 The young brahmin Suka replied to the World-honored One: As to those brahmins of ancient times who have since died and passed away, reciters and memorizers of the sacred texts, transmitters of the sacred texts, and reciters of the Vedas, namely the brahmin Caṅkī, the brahmin Jāṇussoṇi, the brahmin Pokkarasāti, and my father Todeyya, in my mind I wish to accept what they said, not to reject it; I wish [to hold] it as true, not as untrue; I wish to respect it, not to despise it. Then the World-honored One asked:

Young brahmin, that statement by the brahmin Pokkarasāti of the Upamaññā clan: Is it not unacceptable, devoid of anything acceptable? Is it not untrue, devoid of any truth? Is it not despicable, devoid of anything to be respected?

The young brahmin Suka replied to the World-honored One, "[What you say] is true, Gotama."

[The World-honored One said:]

Again, young brahmin, there are five states that create obstruction, that create obscuration, that create blindness and loss of sight, that are capable of eroding wisdom, that tire one to no avail and do not lead to nirvana. What are the five? Young brahmin, sensual desire is the first state that creates obstruction, that creates obscuration, that creates blindness and loss of sight, that is capable of eroding wisdom, that tires one to no avail and does not lead to nirvana.

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Young brahmin, ill will . . . identity view . . . clinging to precepts . . . doubt is the fifth state that creates obstruction, that creates obscuration, that creates blindness and loss of sight, that is capable of eroding wisdom, that tires one to no avail and does not lead to nirvana.201 Young brahmin, what do you think? That one who is obstructed by these five states, obscured by them, entangled in them should, at will, have insight into what is of benefit for themselves, or insight into what is of benefit for others, or insight into what is of benefit for both, and [this person] should know the thoughts in the minds of all renunciants and brahmins? That is not possible.

Young brahmin, the brahmin Pokkarasāti of the Upamaññā clan is stained by sensual desires, defiled by sensual desires. Touched by sensual desires and dependent on sensual desires,202 he is attached to sensual desires. He enters into sensual desires, not seeing the danger in them. Not knowing the escape from them, he engages in sensual desires. He is obstructed by these five states, obscured by them, entangled in them. That he should, at will, have insight into what is of benefit for himself, or insight into what is of benefit for others, or insight into what is of benefit for both, and that he should know the thoughts in the minds of all renunciants and brahmins—that is not possible.

Again, young brahmin, there are the five strands of sensual pleasure, which are longed for, pleasing to the mind, of desirable appearance, connected with sensual desire, and extremely pleasurable. What are the five? They are visible forms known by the eye, sounds known by the ear, odors known by the nose, flavors known by the tongue, and tangibles known by the body. Young brahmin, what do you think? Because of these five strands of sensual pleasure, do living beings experience pleasure and joy, [knowing] nothing that is superior to it?

The young brahmin Suka said to the World-honored One, "It is like this, Gotama."

The World-honored One asked him:

Young brahmin, what do you think? Of a fire that burns in dependence on grass and wood and a fire that burns without grass and wood, which one's flame would be superior, more sublime, more superb? 209

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The Madhyama Āgama (Middle-length Discourses), Volume III The young brahmin Suka replied:

Gotama, that a fire might burn without grass and wood, that is not possible except through supernormal power. [But,] Gotama, supposing that a fire could burn without grass and wood, then its flame would be superior, more sublime, more superb.

The World-honored One said:

It is like this, young brahmin, it is like this. That a fire might burn without grass and wood, that is not possible except through supernormal power. [But] supposing that a fire could burn without grass and wood, then its flame would be superior, more sublime, more superb.

I shall now speak [in terms of that] supposition. Young brahmin, like the fire that burns in dependence on grass and wood, such is the delight and pleasure that living beings give rise to in dependence on sensual pleasure and evil unwholesome states. They do not attain the pleasure of letting go and the tranquility of appeasement.

Young brahmin, like the fire that burns without grass and wood, such is the pleasure of letting go that living beings give rise to independence on seclusion from sensual desires and through compliance with wholesome states. They attain the pleasure of letting go and the tranquility of appeasement.203 The World-honored One said:

Young brahmin, what do you think? A brahmin performs a sacrifice and practices generosity. Suppose a young warrior comes from the eastern direction and says, "I will get the best of the seats, the best water for washing, and the best food and drink." Not getting the best of the seats, the best water for washing, or the best food and drink, he becomes resentful and harbors a grudge.

Suppose a young brahmin comes from the southern direction and says, "I will get pure fine food in here." Not getting pure fine food in here, he becomes resentful and harbors a grudge. Suppose a young merchant comes from the western direction and says, "I will get plenty of food in here." Not getting plenty of food in here, he becomes resentful and harbors a 210

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grudge. Suppose a young worker comes from the northern direction and says, "I will get much food in here." Not getting much food in here, he becomes resentful and harbors a grudge. Young brahmin, what fruit do you declare for that brahmin practicing generosity in that way?204 The young brahmin Suka said:

Gotama, brahmins do not practice generosity with a mental attitude of causing others to become resentful and harbor a grudge. Gotama, you should know that brahmins practice generosity with a mental attitude of empathy. By having a mental attitude of empathy when practicing generosity, they gain great merit. The World-honored One said:

Then, young brahmin, do the brahmins not declare this as a sixth principle that is of great fruit and great merit, making for happiness and attaining what is wholesome?

The young brahmin Suka replied to the World-honored One, "That is so, Gotama."

The World-honored One asked:

Young brahmin, as to the five principles that the brahmins declare to be of great fruit and great merit, making for happiness and attaining what is wholesome, where do you see these principles often, among those who live at home or among those who have gone forth to train in the path? The young brahmin Suka replied:

Gotama, as to the five principles that the brahmins declare to be of great fruit and great merit, as making for happiness and attaining what is wholesome, I see these principles often among those who have gone forth to train in the path, not among those who live at home. Why is that? For one who lives at home there are many affairs, many activities, there is much resentment, much quarreling, and one is not able to preserve the truth. Gotama, for one who goes forth to train in the path there are few affairs, few activities, there is little resentment and little quarreling, and one is certainly able to preserve the truth. Gotama, as to the truth, I 669b

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see it often among those who have gone forth to train in the path, not among those who live at home. Why is that?

For one living at home there are many affairs, many activities, there is much resentment, much quarreling, one is not able to practice generosity . . . not able to practice reciting . . . not able to practice asceticism . . . not able to practice celibacy. Gotama, for one who goes forth to train in the path there are few affairs, few activities, there is little resentment and little quarreling, and one is certainly able to practice generosity . . . able to practice reciting . . . able to practice asceticism . . . able to practice celibacy. Gotama, as to the practice of celibacy, I see this principle often among those who have gone forth to train in the path, not among those who live at home.

The World-honored One said:

Young brahmin, the five principles that the brahmins declare to be of great fruit and of great merit, making for happiness and attaining what is wholesome, I say that they arise from the mind. What kind of mind? It is a mind that is free of fetters or resentment, without ill will or contention, because of having been cultivated.205

Young brahmin, what do you think? If a monk protects the truth, then because of protecting the truth he gains gladness and gains joy. Young brahmin, that gladness and that joy, I say, which are well conjoined with what is wholesome, arise from the mind. What kind of mind? It is a mind that is free of fetters or resentment, without ill will or contention, because it has been cultivated.

Young brahmin, in this way [if] one is able to practice generosity . . . one is able to gain learning . . . one is able to practice asceticism . . . one is able to practice celibacy, and because of practicing celibacy [the person] gains gladness and gains joy. Young brahmin, that gladness and that joy, I say, which are well conjoined with what is wholesome, arise from the mind. What kind of mind? It is a mind that is free of fetters or resentment, without ill will or contention.206

With a mind imbued with loving-kindness, he dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, 212

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and also the four intermediate directions and above and below, all around, everywhere. With a mind imbued with loving-kindness, free of fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. In the same way with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or conflict, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. Young brahmin, it is just as if there were a skilled conch-blower. He goes to a place where nobody has ever heard [the sound of a conch]. He mounts a high hill at midnight, and with all his might he blows the conch. A wonderful sound comes out of it that pervades the four directions. In the same way, with a mind imbued with loving-kindness, a monk dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions and above and below, all around, everywhere. With a mind imbued with loving-kindness, free of fetters or resentment, without ill will or contention, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. In the same way with a mind imbued with compassion . . . with empathic joy . . . with equanimity, free of fetters or resentment, without ill will or conflict, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.207

Young brahmin, what do you think? Suppose that someone is seeking [to become] a deva and, because of really seeking [to reach] a deva realm, he dwells with a lustful mind [thinking], "May I become a deva or one among the devas!" Suppose that someone [else] is seeking [to become] a deva and, because of really seeking [to reach] a deva realm, he dwells free of fetters, free of resentment, without ill will or contention, [with a mind that is] boundless, exalted, and well cultivated, with a concentrated mind, mentally liberated; and [this person] dwells having fully accomplished this, [thinking,] "May I become a deva or one among the devas!" As you see it, who [of these two] will become a deva or one among the devas? The young brahmin Suka replied:

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The Madhyama Āgama (Middle-length Discourses), Volume III Gotama, if someone is seeking [to become] a deva and, because of really seeking [to reach] a deva realm, he dwells free of fetters or resentment, without ill will or contention, [with a mind that is] boundless, exalted, and well cultivated, with a concentrated mind, mentally liberated, and dwells having fully accomplished this then, as I see it, [this person] will certainly become a deva or one among the devas.

The World-honored One asked:

Young brahmin, what do you think? Suppose that someone is seeking [to become] Brahmā and, because of really seeking [to reach] the heaven of Brahmā, he dwells with a lustful mind, [thinking,] "May I become Brahmā or one among the Brahmā devas!" Suppose that someone [else] is seeking [to become] Brahmā and, because of really seeking [to reach] the heaven of Brahmā, he dwells free of fetters or resentment, without ill will or contention, [with a mind that is] boundless, exalted, and well cultivated, with a concentrated mind, mentally liberated; and [this person] dwells having fully accomplished this, [thinking,] "May I become Brahmā or one among the Brahmā devas!" As you see it, who [of these two] will become Brahmā or one among the Brahmā devas?

The young brahmin Suka replied:

Gotama, if someone is seeking [to become] Brahmā and, because of really seeking [to reach] the heaven of Brahmā dwells free of fetters or resentment, without ill will or contention, [with a mind that is] boundless, exalted, and well cultivated, with a concentrated mind, mentally liberated; and [this person] dwells having fully accomplished this then, as I see it, they will certainly become Brahmā or one among the Brahmā devas. The young brahmin Suka asked, "Gotama, do you know the path to Brahmā?"208

The World-honored One said:

Young brahmin, I will now ask you. Answer according to your understanding. Young brahmin, what do you think? Is the village of Naḷakāra not far from this assembly?

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Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).