“Dhānañjāni, there are other kinds of work, profitable and in accordance with the Dhamma, by means of which one can support one’s parents and at the same time both avoid doing evil and practise merit.
17–25. “What do you think, Dhānañjāni? Who is the better, one who for the sake of his wife and children…[189]…for the sake of his slaves, servants, and workers…for the sake of his friends and companions…[190]…for the sake of his kinsmen and relatives…for the sake of his guests…for the sake of his departed ancestors…for the sake of the deities…[191]…for the sake of the king…for the sake of refreshing and nourishing this body behaves contrary to the Dhamma, behaves unrighteously, or one who for the sake of refreshing and nourishing this body behaves according to the Dhamma, behaves righteously?”
“Master Sāriputta, the one who for the sake of refreshing and nourishing this body behaves contrary to the Dhamma, behaves unrighteously, is not the better; the one who for the sake of refreshing and nourishing this body 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.”
“Dhānañjāni, there are other kinds of work, profitable and in accordance with the Dhamma, by means of which one can refresh and nourish this body and at the same time both avoid doing evil and practise merit.”
26. Then the brahmin Dhānañjāni, having delighted and rejoiced in the venerable Sāriputta’s words, rose from his seat and departed.
27. On a later occasion the brahmin Dhānañjāni became afflicted, suffering, and gravely ill. Then he told a man: “Come, good man, [192] go to the Blessed One, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One’s feet.’ Then go to the venerable Sāriputta, pay homage in my name with your head at his feet, and say: ‘Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the venerable Sāriputta’s feet.’ Then say thus: ‘It would be good, venerable sir, if the venerable Sāriputta would come to the house of the brahmin Dhānañjāni, out of compassion.’”
“Yes, venerable sir,” the man replied, and he went to the Blessed One, and after paying homage to the Blessed One, he sat down at one side and delivered his message. Then he went to the venerable Sāriputta and after paying homage to the venerable Sāriputta, he delivered his message, saying: “It would be good, venerable sir, if the venerable Sāriputta would come to the residence of the brahmin Dhānañjāni, out of compassion.” The venerable Sāriputta consented in silence.
28. Then the venerable Sāriputta dressed, and taking his bowl and outer robe, he went to the residence of the brahmin Dhānañjāni, sat down on a seat made ready, and said to the brahmin Dhānañjāni: “I hope you are getting well, brahmin, I hope you are comfortable. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is apparent.”
29. “Master Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent. Just as if [193] a strong man were splitting my head open with a sharp sword, so too, violent winds cut through my head. I am not getting well…Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, there are violent pains in my head. I am not getting well…Just as if a skilled butcher or his apprentice were to carve up an ox’s belly with a sharp butcher’s knife, so too, violent winds are carving up my belly. I am not getting well…Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, there is a violent burning in my body. I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent.”
30. “What do you think, Dhānañjāni? Which is better—hell or the animal realm?”—“The animal realm, Master Sāriputta.”—“Which is better—the animal realm or the realm of ghosts?”—“The realm of ghosts, Master Sāriputta.”—“Which is better—the realm of ghosts or the realm of human beings?”—“Human beings, Master Sāriputta.” [194] “Which is better—human beings or the gods of the heaven of the Four Great Kings?”—“The gods of the heaven of the Four Great Kings, Master Sāriputta.”—“Which is better—the gods of the heaven of the Four Great Kings or the gods of the heaven of the Thirty-three?”—“The gods of the heaven of the Thirty-three, Master Sāriputta.”—“Which is better—the gods of the heaven of the Thirty-three or the Yāma gods?”—“The Yāma gods, Master Sāriputta.”—“Which is better—the Yāma gods or the gods of the Tusita heaven?”—“The gods of the Tusita heaven, Master Sāriputta.”—“Which is better—the gods of the Tusita heaven or the gods who delight in creating?”—“The gods who delight in creating, Master Sāriputta.”—“Which is better—the gods who delight in creating or the gods who wield power over others’ creations?”—“The gods who wield power over others’ creations, Master Sāriputta.”
31. “What do you think, Dhānañjāni? Which is better—the gods who wield power over others’ creations or the Brahma-world?”—“Master Sāriputta said ‘the Brahma-world.’ Master Sāriputta said ‘the Brahma-world.’”
Then the venerable Sāriputta thought: “These brahmins are devoted to the Brahma-world. Suppose I teach the brahmin Dhānañjāni the path to the company of Brahmā?” [And he said:] “Dhānañjāni, I shall teach you the path to the company of Brahmā. Listen and attend closely to what I shall say.”—“Yes, sir,” he replied. [195] The venerable Sāriputta said this:
32. “What is the path to the company of Brahm̄? Here, Dhānañjāni, a bhikkhu abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. This is the path to the company of Brahmā.
33–35. “Again, Dhānañjāni, a bhikkhu abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. This too is the path to the company of Brahmā.”
36. “Then, Master Sāriputta, pay homage in my name with your head at the Blessed One’s feet, and say: ‘Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One’s feet.’”
Then the venerable Sāriputta, having established the brahmin Dhānañjāni in the inferior Brahma-world, rose from his seat and departed while there was still more to be done.898 Soon after the venerable Sāriputta had left, the brahmin Dhānañjāni died and reappeared in the Brahma-world.
37. Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, Sāriputta, having established the brahmin Dhānañjāni in the inferior Brahma-world, rose from his seat and departed while there was still more to be done.”
38. Then the venerable Sāriputta went to the Blessed One, and after paying homage to him, he sat down at one side and said: “Venerable sir, the brahmin Dhānañjāni is afflicted, suffering, and gravely ill; he pays homage with his head at the Blessed One’s feet.”
“Sāriputta, having established the brahmin Dhānañjāni [196] in the inferior Brahma-world, why did you rise from your seat and leave while there was still more to be done?”
“Venerable sir, I thought thus: ‘These brahmins are devoted to the Brahma-world. Suppose I
teach the brahmin Dhānañjāni the path to the company of Brahmā.’”
“Sāriputta, the brahmin Dhānañjāni has died and has reappeared in the Brahma-world.”899
Vāseṭṭha Sutta
To Vāseṭṭha
[115] 1. THUS HAVE I HEARD.900 On one occasion the Blessed One was living at Icchānangala, in the wood near Icchānangala.
2. Now on that occasion a number of well-known, well-to-do brahmins were staying at Icchānangala, that is, the brahmin Cankī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known, well-to-do brahmins.
3. Then, while the brahmin students Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, this discussion arose between them: “How is one a brahmin?” The brahmin student Bhāradvāja said: “When one is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth, then one is a brahmin.” The brahmin student Vāseṭṭha said: “When one is virtuous and fulfils the observances, then one is a brahmin.”
4. But the brahmin student Bhāradvāja could not [116] convince the brahmin student Vāseṭṭha, nor could the brahmin student Vāseṭṭha convince the brahmin student Bhāradvāja.
5. Then the brahmin student Vāseṭṭha addressed the brahmin student Bhāradvāja: “Sir, the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, is living at Icchānangala, in the wood near Icchānangala. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ Come, Bh̄radv̄ja, let us go to the recluse Gotama and ask him about this matter. As he answers, so we will remember it.”—“Yes, sir,” the brahmin student Bhāradvāja replied.
6. Then the two brahmin students, Vāseṭṭha and Bhāradvāja, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down at one side and the brahmin student Vāseṭṭha addressed the Blessed One in stanzas thus:
7. Vāseṭṭha 1. “We are both acknowledged to possess
The knowledge we claim of the Triple Veda,
For I am Pokkharasāti’s pupil
And he a pupil of Tārukkha.
2. We have attained full mastery
Over all that the Vedic experts teach;
Skilled in philology and grammar
We match our teachers in recitation. [117]
3. A dispute has arisen between us, Gotama,
Concerning the question of birth and class:
Bhāradvāja says one is a brahmin by birth,
While I hold one is a brahmin by action.901
Know this, O Seer, as our debate.
4. Since neither of us could convince the other,
Or make him see his point of view,
We have come to ask you, sir,
Widely famed to be a Buddha.
5. As people turn with palms upraised
Towards the moon when it starts to wax,
So in the world do they venerate you
And pay homage to you, Gotama.
6. So now we ask of you, Gotama,
The eye uprisen in the world:
Is one a brahmin by birth or action?
Explain to us who do not know
How we should recognise a brahmin.”
8. Buddha 7. “I teach you in order as they really are,
Vāseṭṭha,” said the Blessed One,
“The generic divisions of living beings;
For many are the kinds of birth.
8. Know first the grass and trees:
Though they lack self-awareness,
Their birth is their distinctive mark;
For many are the kinds of birth. [118]
9. Next come the moths and butterflies
And so on through to ants and termites:
Their birth is their distinctive mark;
For many are the kinds of birth.
10. Then know the kinds of quadrupeds
[Of varied sorts] both small and large:
Their birth is their distinctive mark;
For many are the kinds of birth.
11. Know those whose bellies are their feet,
To wit, the long-backed class of snakes:
Their birth is their distinctive mark;
For many are the kinds of birth.
12. Know too the water-dwelling fish
That pasture in the liquid world:
Their birth is their distinctive mark;
For many are the kinds of birth.
13. Next know the birds that wing their way
As they range in open skies:
Their birth is their distinctive mark;
For many are the kinds of birth.
9.14. “While in these births the differences
Of birth make their distinctive mark,
With humans no differences of birth
Make a distinctive mark in them.
15. Nor in the hairs nor in the head
Nor in the ears nor in the eyes
Nor in the mouth nor in the nose
Nor in the lips nor in the brows;
16. Nor in the shoulders or the neck
Nor in the belly or the back
Nor in the buttocks or the breast
Nor in the genitals or ways of mating;
17. Nor in the hands nor in the feet
Nor in the fingers or the nails
Nor in the knees nor in the thighs
Nor in their colour or in voice:
Here birth makes no distinctive mark
As with the other kinds of birth. [119]
18. In human bodies in themselves
Nothing distinctive can be found.
Distinction among human beings
Is purely verbal designation.902
10.19. “Who makes his living among men903
By agriculture, you should know
Is called a farmer, Vāseṭṭha;
He is not a brahmin.
20. Who makes his living among men
By varied crafts, you should know
Is called a craftsman, Vāseṭṭha;
He is not a brahmin.
21. Who makes his living among men
By merchandise, you should know
Is called a merchant, Vāseṭṭha;
He is not a brahmin.
22. Who makes his living among men
By serving others, you should know
Is called a servant, Vāseṭṭha;
He is not a brahmin.
23. Who makes his living among men
By stealing, you should know
Is called a robber, Vāseṭṭha;
He is not a brahmin.
24. Who makes his living among men
By archery, you should know
Is called a soldier, Vāseṭṭha;
He is not a brahmin.
25. Who makes his living among men
By priestly craft, you should know
Is called a chaplain, Vāseṭṭha;
He is not a brahmin.
26. Whoever governs among men
The town and realm, you should know
Is called a ruler, Vāseṭṭha;
He is not a brahmin.
11.27. “I call him not a brahmin
Because of his origin and lineage.
If impediments still lurk in him,
He is just one who says ‘Sir.’904
Who is unimpeded and clings no more:
He is the one I call a brahmin.
28. Who has cut off all fetters
And is no more by anguish shaken,
Who has overcome all ties, detached:
He is the one I call a brahmin. [120]
29. Who has cut each strap and thong,
The r
eins and bridle-band as well,
Whose cross-bar is lifted, the awakened one:
He is the one I call a brahmin.
30. Who endures without a trace of hate
Abuse, violence, and bondage too,
With strength of patience well arrayed:
He is the one I call a brahmin.
31. Who does not flare up with anger,
Dutiful, virtuous, and humble,
Subdued, bearing his final body:
He is the one I call a brahmin.
32. Who, like the rain on lotus leaves,
Or mustard seed on the point of an awl,
Clings not at all to sensual pleasures:
He is the one I call a brahmin.
33. Who knows right here within himself
The destruction of all suffering,
With burden lowered, and detached:
He is the one I call a brahmin.
34. Who with deep understanding, wise,
The Middle Length Discourses of the Buddha Page 88