“Faith is most helpful for visiting, Bhāradvāja. If faith [in a teacher] does not arise, one will not visit him; but because faith [in a teacher] arises, one visits him. That is why faith is most helpful for visiting.”
34. “We asked Master Gotama about the preservation of truth, and Master Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the discovery of truth, and Master Gotama answered about the discovery of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the final arrival at truth, and Master Gotama answered about the final arrival at truth; we approve of and accept that answer, and so we are satisfied. [177] We asked Master Gotama about the thing most helpful for the final arrival at truth, and Master Gotama answered about the thing most helpful for the final arrival at truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gotama about, that he has answered us; we approve of and accept that answer, and so we are satisfied. Formerly, Master Gotama, we used to think: ‘Who are these bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet, that they would understand the Dhamma?’893 But Master Gotama has indeed inspired in me love for recluses, confidence in recluses, reverence for recluses.
35. “Magnificent, Master Gotama! Magnificent, Master Gotama!...(as Sutta 91, §37)...From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”
Esukārī Sutta
To Esukārī
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Then the brahmin Esukārī 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:
3. “Master Gotama, the brahmins prescribe four levels of service. They prescribe the level of service towards a brahmin, the level of service towards a noble, the level of service towards a merchant, and the level of service towards a worker. Therein, Master Gotama, the brahmins prescribe this as the level of service towards a brahmin: a brahmin may serve a brahmin, a noble may serve a brahmin, a merchant may serve a brahmin, and a worker may serve a brahmin. That is the level of service towards a brahmin [178] that the brahmins prescribe. Master Gotama, the brahmins prescribe this as the level of service towards a noble: a noble may serve a noble, a merchant may serve a noble, and a worker may serve a noble. That is the level of service towards a noble that the brahmins prescribe. Master Gotama, the brahmins prescribe this as the level of service towards a merchant: a merchant may serve a merchant and a worker may serve a merchant. That is the level of service towards a merchant that the brahmins prescribe. Master Gotama, the brahmins prescribe this as the level of service towards a worker: only a worker may serve a worker; for who else could serve a worker? That is the level of service towards a worker that the brahmins prescribe. What does Master Gotama say about this?”
4. “Well, brahmin, has all the world authorised the brahmins to prescribe these four levels of service?”—“No, Master Gotama.”—“Suppose, brahmin, they were to force a cut of meat upon a poor, penniless, destitute man and tell him: ‘Good man, you must eat this meat and pay for it’; so too, without the consent of those [other] recluses and brahmins, the brahmins nevertheless prescribe those four levels of service.
5. “I do not say, brahmin, that all are to be served, nor do I say that none are to be served. For if, when serving someone, one becomes worse and not better because of that service, then I say that he should not be served. And if, when serving someone, one becomes better and not worse because of that service, then I say that he should be served.
6. “If they were to ask a noble thus: ‘Which of these should you serve—one in whose service you become worse and not better when serving him, or one in whose service you become better and not worse when serving him: [179] answering rightly, a noble would answer thus: ‘I should not serve the one in whose service I become worse and not better when serving him; I should serve the one in whose service I become better and not worse when serving him.’
“If they were to ask a brahmin…to ask a merchant…to ask a worker…answering rightly, a worker would answer thus: ‘I should not serve the one in whose service I become worse and not better when serving him; I should serve the one in whose service I become better and not worse when serving him.’
7. “I do not say, brahmin, that one is better because one is from an aristocratic family, nor do I say that one is worse because one is from an aristocratic family. I do not say that one is better because one is of great beauty, nor do I say that one is worse because one is of great beauty. I do not say that one is better because one is of great wealth, nor do I say that one is worse because one is of great wealth.
8. “For here, brahmin, one from an aristocratic family may 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. Therefore I do not say that one is better because one is from an aristocratic family. But also, brahmin, one from an aristocratic family may 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 he may be uncovetous, have a mind without ill will, and hold right view. Therefore I do not say that one is worse because one is from an aristocratic family.
“Here, brahmin, one of great beauty…one of great wealth may kill living beings…and hold wrong view. Therefore I do not say that one is better because one is of great beauty…of great wealth. But also, brahmin, one of great beauty…of great wealth may abstain from killing living beings…and hold right view. Therefore [180] I do not say that one is worse because one is of great beauty…of great wealth.
9. “I do not say, brahmin, that all are to be served, nor do I say that none are to be served. For if, when serving someone, one’s faith, virtue, learning, generosity, and wisdom increase in his service, then I say that he should be served.”
10. When this was said, the brahmin Esukārī said to the Blessed One: “Master Gotama, the brahmins prescribe four types of wealth. They prescribe the wealth of a brahmin, the wealth of a noble, the wealth of a merchant, and the wealth of a worker.
“Therein, Master Gotama, the brahmins prescribe this as the wealth of a brahmin—wandering for alms;894 a brahmin who spurns his own wealth, wandering for alms, abuses his duty like a guard who takes what has not been given. That is the wealth of a brahmin which the brahmins prescribe. Master Gotama, the brahmins prescribe this as the wealth of a noble—the bow and quiver; a noble who spurns his own wealth, the bow and quiver, abuses his duty like a guard who takes what has not been given. That is the wealth of a noble which the brahmins prescribe. Master Gotama, the brahmins prescribe this as the wealth of a merchant—farming and cattle-breeding;895 a merchant who spurns his own wealth, farming and cattle-breeding, abuses his duty like a guard who takes what has not been given. That is the wealth of a merchant which the brahmins prescribe. Master Gotama, the brahmins prescribe this as the wealth of a worker—the sickle and carrying-pole; a worker who spurns his own wealth, the sickle and carrying-pole, abuses his duty like a guard who takes what has not been given. That is the wealth of a worker which the brahmins prescribe. What does Master Gotama say about this?”
11. “Well, brahmin, has all the world authorised the brahmins to prescribe these four types of wealth?”—[181] “No, Master Gotama.”—“Suppose, brahmin, they were to force a cut of meat upon a poor, penniless, destitute man and tell him: ‘Good man, you must eat this meat and pay for it’; so too, without the consent of those [other] recluses and brahmins, the brahmins nevertheless prescribe these four types of wealth.
12. “I, brahmin, declare the noble supramundane Dhamma as a person’s own wealth.896 But recollecti
ng his ancient maternal and paternal family lineage, he is reckoned according to wherever he is reborn.897 If he is reborn in a clan of nobles, he is reckoned as a noble; if he is reborn in a clan of brahmins, he is reckoned as a brahmin; if he is reborn in a clan of merchants, he is reckoned as a merchant; if he is reborn in a clan of workers, he is reckoned as a worker. Just as fire is reckoned by the particular condition dependent on which it burns—when fire burns dependent on logs, it is reckoned as a log fire; when fire burns dependent on faggots, it is reckoned as a faggot fire; when fire burns dependent on grass, it is reckoned as a grass fire; when fire burns dependent on cowdung, it is reckoned as a cowdung fire—so too, brahmin, I declare the noble supramundane Dhamma as a person’s own wealth. But recollecting his ancient maternal and paternal lineage, he is reckoned according to wherever he is reborn. If he is reborn…in a clan of workers, he is reckoned as a worker.
13. “If, brahmin, anyone from a clan of nobles goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tath̄gata, he abstains from killing living beings, from taking what is not given, from incelibacy, from false speech, from malicious speech, from harsh speech, and from gossip, and is uncovetous, has a mind without ill will, and holds right view, he is one who is accomplishing the true way, the Dhamma that is wholesome. [182]
“If, brahmin, anyone from a clan of brahmins goes forth…If anyone from a clan of merchants goes forth…If anyone from a clan of workers goes forth from the home life into homelessness, and after encountering the Dhamma and Discipline proclaimed by the Tathāgata, he abstains from killing living beings…and holds right view, he is one who is accomplishing the true way, the Dhamma that is wholesome.
14. “What do you think, brahmin? Is only a brahmin capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill will, and not a noble, or a merchant, or a worker?”
“No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker—those of all four castes are capable of developing a mind of loving-kindness towards a certain region, without hostility and without ill will.”
“So too, brahmin, if anyone from a clan of nobles goes forth...(repeat §13)...he is one who is accomplishing the true way, the Dhamma that is wholesome.
15. “What do you think, brahmin? Is only a brahmin capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt, and not a noble, or a merchant, or a worker?”
“No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, [183] or a worker—those of all four castes are capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt.”
“So too, brahmin, if anyone from a clan of nobles goes forth...(repeat §13)...he is one who is accomplishing the true way, the Dhamma that is wholesome.
16. “What do you think, brahmin? Suppose a head-anointed noble king were to assemble here a hundred men of different birth”...(as Sutta 93, §11) [184]...“For all fire has a flame, a colour, and a radiance, and it is possible to use all fire for the purposes of fire.”
“So too, brahmin, if anyone from a clan of nobles goes forth...(repeat §13)...he is one who is accomplishing the true way, the Dhamma that is wholesome.”
17. When this was said, the brahmin Esukārī said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!…From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”
Dhānañjāni Sutta
To Dhānañjāni
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
2. Now on that occasion the venerable Sāriputta was wandering in the Southern Hills with a large Sangha of bhikkhus. Then a certain [185] bhikkhu who had spent the Rains at Rājagaha went to the venerable Sāriputta in the Southern Hills and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and the venerable Sāriputta asked him: “Is the Blessed One well and strong, friend?”
“The Blessed One is well and strong, friend.”
“Is the Sangha of bhikkhus well and strong, friend?”
“The Sangha of bhikkhus too is well and strong, friend.”
“Friend, there is a brahmin named Dhānañjāni living at the Taṇḍulapāla Gate. Is that brahmin Dhānañjāni well and strong?”
“That brahmin Dhānañjāni too is well and strong, friend.”
“Is he diligent, friend?”
“How could he be diligent, friend? He plunders brahmin householders in the name of the king, and he plunders the king in the name of the brahmin householders. His wife, who had faith and came from a clan with faith, has died and he has taken another wife, a woman without faith who comes from a clan without faith.”
“This is bad news that we hear, friend. It is bad news indeed to hear that the brahmin Dhānañjāni has become negligent. Perhaps sometime or other we might meet the brahmin Dh̄nañj̄ni and have some conversation with him.” brahmin
3. Then, having stayed in the Southern Hills as long as he chose, the venerable S̄riputta set out to wander towards Rājagaha. Wandering by stages he eventually arrived at Rājagaha, and there he lived in the Bamboo Grove, the Squirrels’ Sanctuary.
4. Then, when it was morning, the venerable S̄riputta dressed, and taking his bowl and outer robe, went into Rājagaha for alms. [186] Now at that time the brahmin Dhānañjāni was having his cows milked in a cowshed outside the city. So when the venerable Sāriputta had wandered for alms in Rājagaha and had returned from his almsround, after his meal he went to the brahmin Dhānañjāni. The brahmin Dhānañjāni saw the venerable Sāriputta coming in the distance, and he went to him and said: “Drink some of this fresh milk, Master Sāriputta, until it is time for the meal.”
“Enough, brahmin, I have finished my meal for today. I shall be at the root of that tree for the day’s abiding. You may come there.”
“Yes, sir,” he replied.
5. And then, after he had eaten his morning meal, the brahmin Dhānañjāni went to the venerable Sāriputta and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and the venerable Sāriputta asked him: “Are you diligent, Dhānañjāni?”
“How can we be diligent, Master Sāriputta, when we have to support our parents, our wife and children, and our slaves, servants, and workers; when we have to do our duty towards our friends and companions, towards our kinsmen and relatives, towards our guests, towards our departed ancestors, towards the deities, and towards the king; and when this body must also be refreshed and nourished?”
6. “What do you think, Dhānañjāni? Suppose someone here were to behave contrary to the Dhamma, to behave unrighteously for the sake of his parents, and then because of such behaviour the wardens of hell were to drag him off to hell. Would he be able [to free himself by pleading thus]: ‘It was for the sake of my parents that I behaved contrary to the Dhamma, that I behaved unrighteously, so let not the wardens of hell [drag me off] to hell’? [187] Or would his parents be able [to free him by pleading thus]: ‘It was for our sake that he behaved contrary to the Dhamma, that he behaved unrighteously, so let not the wardens of hell [drag him off] to hell’?”
“No, Master Sāriputta. Even while he was crying out, the wardens of hell would fling him into hell.”
7–15. “What do you think, Dhānañjāni? Suppose someone here were to behave contrary to the Dhamma, to behave unrighteously for the sake of his wife and children…for the sake of his slaves, servants, and workers…for the sake of his friends and companions…for the sake of his kinsmen and relatives…for the sake of his guests…[188] for the sake of his departed ancestors…for the sake of the deities…for the sake of the king…for the sake of refreshing and nourishing this body, and because of such behaviour the wardens of hell wer
e to drag him off to hell. Would he be able [to free himself by pleading thus]: ‘It was for the sake of refreshing and nourishing this body that I behaved contrary to the Dhamma, that I behaved unrighteously, so let not the wardens of hell [drag me off] to hell’? Or would others be able [to free him by pleading thus]: ‘It was for the sake of refreshing and nourishing this body that he behaved contrary to the Dhamma, that he behaved unrighteously, so let not the wardens of hell [drag him off] to hell’?”
“No, Master Sāriputta. Even while he was crying out, the wardens of hell would fling him into hell.”
16. “What do you think, Dhānañjāni? Who is the better, one who for the sake of his parents behaves contrary to the Dhamma, behaves unrighteously, or one who for the sake of his parents behaves according to the Dhamma, behaves righteously?”
“Master Sāriputta, the one who for the sake of his parents behaves contrary to the Dhamma, behaves unrighteously, is not the better; the one who for the sake of his parents behaves according to the Dhamma, behaves righteously, is the better. Behavior in accordance with the Dhamma, righteous behavior, is better than behavior contrary to the Dhamma, unrighteous behavior.”
The Middle Length Discourses of the Buddha Page 87
