The Middle Length Discourses of the Buddha
Page 77
“‘Enough, good sir. Let the charioteer drive me back to Mithilā. There I will conduct myself by the Dhamma among to brahmins and householders, among town-dwellers and countryfolk; there I will observe the Uposatha days on the fourteenth, fifteenth, and eighth of the fortnight.’
16. “Then Sakka, ruler of gods, told the charioteer Mātali: ‘Come, good Mātali, prepare the chariot harnessed to a thousand thoroughbreds and drive King Nimi back to Mithilā.’
“‘Yes, your honour,’ the charioteer Mātali replied. And having prepared the chariot harnessed to a thousand thoroughbreds, he drove King Nimi back to Mithilā. And there, indeed, King Nimi conducted himself by the Dhamma among brahmins and householders, among town-dwellers and countryfolk; and there [81] he observed the Uposatha days on the fourteenth, fifteenth, and eighth of the fortnight.
17–19. “Then at the end of many years, many hundred years, many thousand years, King Nimi addressed his barber thus: ...(as above, §§4–6, reading “King Nimi” throughout)...[82]...By developing the four divine abodes, on the dissolution of the body, after death, he passed on to the Brahma-world.
20. “Now King Nimi had a son named Kaḷārajanaka. He did not go forth from the home life into homelessness. He broke that good practice. He was the last man among them.
21. “Now, Ānanda, it may be that you think thus: ‘Certainly, on that occasion someone else was King Makhādeva, who instituted that good practice.’ But it should not be regarded thus. I was King Makhādeva on that occasion. I instituted that good practice and later generations continued that good practice instituted by me. But that kind of good practice does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to reappearance in the Brahma-world. But there is this kind of good practice that has been instituted by me now, which leads to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. And what is that good practice? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, [83] right effort, right mindfulness, and right concentration. This is the good practice instituted by me now, which leads to complete disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
“Ānanda, I say to you: continue this good practice instituted by me and do not be the last man. Ānanda, when there are two men living, he under whom there occurs a breach of this good practice—he is the last man among them. Therefore, Ānanda, I say to you: continue this good practice instituted by me and do not be the last man.”813
That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.
Madhurā Sutta
At Madhurā
1. THUS HAVE I HEARD. On one occasion the venerable Mahā Kaccāna was living at Madhurā in the Gundā Grove.814
2. King Avantiputta of Madhurā heard: “The recluse Kaccāna is living at Madhurā in the Gundā Grove. Now a good report of Master Kaccāna has been spread to this effect: ‘He is wise, discerning, sagacious, learned, articulate, and perspicacious; he is aged and he is an arahant. It is good to see such arahants.’”
3. Then King Avantiputta of Madhurā had a number of state carriages made ready, and mounting a state carriage, he drove out from Madhurā with the full pomp of royalty in order to see the venerable Mahā Kaccāna. He went thus as far as the road was passable for carriages, and then he got down from his carriage and went forward on foot to the venerable Mahā Kaccāna. [84] He exchanged greetings with him, and when this courteous and amiable talk was finished, he sat down at one side and said:
4. “Master Kaccāna, the brahmins say thus: ‘Brahmins are the highest caste, those of any other caste are inferior; brahmins are the fairest caste, those of any other caste are dark; only brahmins are purified, not non-brahmins; brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ What does Master Kaccāna say about that?”
5. “It is just a saying in the world, great king, that ‘Brahmins are the highest caste…heirs of Brahmā.’ And there is a way whereby it can be understood how that statement of the brahmins is just a saying in the world.
“What do you think, great king? If a noble prospers in wealth, grain, silver, or gold, will there be nobles who rise before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him, and will there also be brahmins, merchants, and workers who do likewise?”
“There will be, Master Kaccāna.”
“What do you think, great king? If a brahmin prospers in wealth, grain, silver, or gold, will there be brahmins who rise before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him, and will there also be merchants, workers, and nobles [85] who do likewise?”
“There will be, Master Kaccāna.”
“What do you think, great king? If a merchant prospers in wealth, grain, silver, or gold, will there be merchants who rise before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him, and will there also be workers, nobles, and brahmins who do likewise?”
“There will be, Master Kaccāna.”
“What do you think, great king? If a worker prospers in wealth, grain, silver, or gold, will there be workers who rise before him and retire after him, who are eager to serve him, who seek to please him and speak sweetly to him, and will there also be nobles, brahmins, and merchants who do likewise?”815 “There will be, Master Kaccāna.”
“What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?” [86]
“Surely if that is so, Master Kaccāna, then these four castes are all the same: there is no difference between them at all that I see.”
“That is a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world.
6. “What do you think, great king? Suppose a noble were to kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. On the dissolution of the body, after death, would he [be likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell, or not, or how does it appear to you in this case?”
“If a noble were such, Master Kaccāna, he would [be likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. That is how it appears to me in this case, and thus I have heard from the arahants.”
“Good, good, great king! What you think is good, great king, and what you have heard from the arahants is good. What do you think, great king? Suppose a brahmin…a merchant…a worker were to kill living beings…and hold wrong view. On the dissolution of the body, after death, would he [be likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell, or not, or how does it appear to you in this case?”
“If a brahmin…a merchant…a worker were such, Master Kaccāna, he would [be likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell. That is how it appears to me in this case, and thus I have heard from the arahants.”
“Good, good, great king! What you think is good, great king, and what you have heard from the arahants is good. What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?” [87]
“Surely if that is so, Master Kaccāna, then these four castes are all the same: there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the
world.
7. “What do you think, great king? Suppose a noble were to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip, and were to be uncovetous, to have a mind without ill will, and to hold right view. On the dissolution of the body,ill after death, would he [be likely to] reappear in a happy destination, even in the heavenly world, or not, or how does it appear to you in this case?”
“If a noble were such, Master Kaccāna, he would [be likely to] reappear in a happy destination, even in the heavenly world. That is how it appears to me in this case, and thus I have heard from the arahants.”
“Good, good, great king! What you think is good, great king, and what you have heard from the arahants is good. What do you think, great king? Suppose a brahmin…a merchant…a worker were to abstain from killing living beings…and to hold right view. On the dissolution of the body, after death, would he [be likely to] reappear in a happy destination, even in the heavenly world, or not, or how does it appear to you in this case?”
“If a brahmin…a merchant…a worker were such, Master Kaccāna, he would [be likely to] reappear in a happy destination, even in the heavenly world. That is how it appears to me in this case, and thus I have heard from the arahants.”
“Good, good, great king! What you think is good, great king, and what you have heard from the arahants is good. What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?” [88]
“Surely if that is so, Master Kaccāna, then these four castes are all the same: there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world.
8. “What do you think, great king? Suppose a noble were to break into houses, plunder wealth, commit banditry, ambush highways, or seduce another’s wife, and if your men arrested him and produced him, saying: ‘Sire, this is the culprit; command what punishment for him you wish,’ how would you treat him?”
“We would have him executed, Master Kaccāna, or we would have him fined, or we would have him exiled, or we would do with him as he deserved. Why is that? Because he has lost his former status of a noble, and is simply reckoned as a robber.”
“What do you think, great king? Suppose a brahmin…a merchant…a worker were to break into houses…or seduce another’s wife, and if your men arrested him and produced him, saying: ‘Sire, this is the culprit; command what punishment for him you wish,’ how would you treat him?”
“We would have him executed, Master Kaccāna, or we would have him fined, or we would have him exiled, or we would do with him as he deserved. Why is that? Because he has lost his former status of a brahmin…a merchant…a worker, and is simply reckoned as a robber.”
“What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?”
“Surely if that is so, Master Kaccāna, then these four castes are all the same; there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world. [89]
9. “What do you think, great king? Suppose a noble, having shaved off his hair and beard, put on the yellow robe, and gone forth from the home life into homelessness, were to abstain from killing living beings, from taking what is not given, and from false speech. Refraining from eating at night, he would eat only in one part of the day, and would be celibate, virtuous, of good character. How would you treat him?”
“We would pay homage to him, Master Kaccāna, or we would rise up for him, or invite him to be seated; or we would invite him to accept robes, almsfood, resting place, and medicinal requisites; or we would arrange for him lawful guarding, defence, and protection. Why is that? Because he has lost his former status of a noble, and is simply reckoned as a recluse.”
“What do you think, great king? Suppose a brahmin…a merchant... a worker, having shaved off his hair and beard...and would be celibate, virtuous, of good character. How would you treat him?”
“We would pay homage to him, Master Kaccāna, or rise up for him, or invite him to be seated; or we would invite him to accept robes, almsfood, resting place, and medicinal requisites; or we would arrange for him lawful guarding, defence, and protection. Why is that? Because he has lost his former status of a brahmin…a merchant…a worker, and is simply reckoned as a recluse.”
“What do you think, great king? If that is so, then are these four castes all the same, or are they not, or how does it appear to you in this case?”
“Surely if that is so, Master Kaccāna, then these four castes are all the same; there is no difference between them at all that I see.”
“That is also a way, great king, whereby it can be understood how that statement of the brahmins is just a saying in the world.” [90]
10. When this was said, King Avantiputta of Madhurā said to the venerable Mahā Kaccāna: “Magnificent, Master Kaccāna! Magnificent, Master Kaccāna! Master Kaccāna has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Kaccāna for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Kaccāna remember me as a lay follower who has gone to him for refuge for life.”
“Do not go to me for refuge, great king. Go for refuge to that same Blessed One to whom I have gone for refuge.”
“Where is he living now, Master Kaccāna, that Blessed One, accomplished and fully enlightened?”
“That Blessed One, accomplished and fully enlightened, has attained to final Nibbāna, great king.”
11. “If we heard that that Blessed One was within ten leagues, we would go ten leagues in order to see that Blessed One, accomplished and fully enlightened. If we heard that that Blessed One was within twenty leagues…thirty leagues…forty leagues...fifty leagues...a hundred leagues, we would go a hundred leagues in order to see that Blessed One, accomplished and fully enlightened. But since that Blessed One has attained to final Nibbāna, we go to that Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
Bodhirājakumāra Sutta
To Prince Bodhi
[91] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living in the Bhagga country at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park.
2. Now on that occasion a palace named Kokanada had recently been built for Prince Bodhi, and it had not yet been inhabited by any recluse or brahmin or any human being at all.816
3. Then Prince Bodhi addressed the brahmin student Sañjikāputta thus: “Come, my dear Sañjikāputta, go to the Blessed One and pay homage in my name with your head at his feet, and ask whether he is free from illness and affliction and is healthy, strong, and abiding in comfort, saying: ‘Venerable sir, Prince Bodhi pays homage with his head at the Blessed One’s feet, and he asks whether the Blessed One is free from illness…and abiding in comfort.’ Then say this: ‘Venerable sir, let the Blessed One together with the Sangha of bhikkhus consent to accept tomorrow’s meal from Prince Bodhi.’”
“Yes, sir,” Sañjikāputta replied, and he went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said: “Master Gotama, Prince Bodhi pays homage with his head at Master Gotama’s feet and asks whether he is free from illness…and abiding in comfort. And he says this: ‘Let Master Gotama together with the Sangha of bhikkhus consent to accept tomorrow’s meal from Prince Bodhi.’”
4. The Blessed
One consented in silence. Then, knowing that the Blessed One had consented, Sañjikāputta rose from his seat, went to Prince Bodhi, and told him what had happened [92], adding: “The recluse Gotama has consented.”
5. Then, when the night had ended, Prince Bodhi had good food of various kinds prepared in his own residence, and he had the Kokanada Palace spread with white cloth down to the last step of the staircase. Then he addressed the brahmin student Sañjikāputta thus: “Come, my dear Sañjikāputta, go to the Blessed One and announce that it is time thus: ‘It is time, venerable sir, the meal is ready.’”
“Yes, sir,” Sañjikāputta replied, and he went to the Blessed One and announced that it was time thus: “It is time, Master Gotama, the meal is ready.”