“This, headman, is the cause and reason why someone here is reckoned as gentle.” [306]
When this was said, Caṇḍa the headman said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha. From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”
2 Talapuṭa
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then Talapuṭa the troupe headman334 approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, I have heard it said among actors of old in the lineage of teachers: ‘If an actor, in the theatre or the arena, entertains and amuses people by truth and lies,335 then with the breakup of the body, after death, he is reborn in the company of the laughing devas.’ What does the Blessed One say about that?”
“Enough, headman, let it be! Don’t ask me that!”
A second time and a third time Talapuṭa the troupe headman said: “Venerable sir, I have heard it said among actors of old in the lineage of teachers: … [307] … What does the Blessed One say about that?”
“Surely, headman, I am not getting through to you336 when I say, ‘Enough, headman, let it be! Don’t ask me that!’ But still, I will answer you. In the theatre or arena, among beings who are not yet free from lust, who are bound by the bondage of lust, an actor entertains them with titillating things that excite them even more strongly to lust. In the theatre or arena, among beings who are not yet free from hatred, who are bound by the bondage of hatred, an actor entertains them with infuriating things that excite them even more strongly to hatred. In the theatre or arena, among beings who are not yet free from delusion, who are bound by the bondage of delusion, an actor entertains them with bewildering things that excite them even more strongly to delusion.
“Thus, being intoxicated and negligent himself, having made others intoxicated and negligent, with the breakup of the body, after death, he is reborn in the ‘Hell of Laughter.’337 But should he hold such a view as this: ‘If an actor, in the theatre or the arena, entertains and amuses people by truth and lies, then with the breakup of the body, after death, he is reborn in the company of the laughing devas’—that is a wrong view on his part. For a person with wrong view, I say, there is one of two destinations: either hell or the animal realm.”338
When this was said, Talapuṭa the troupe headman cried out and burst into tears. [The Blessed One said:] “So I did not get through to you when I said, ‘Enough, headman, let it be! Don’t ask me that!’”
“I am not crying, venerable sir, because of what the Blessed One said to me, but because I have been tricked, cheated, and deceived for a long time by those actors of old in the lineage of teachers who said: ‘If an actor, [308] in the theatre or the arena, entertains and amuses people by truth and lies, then with the breakup of the body, after death, he is reborn in the company of the laughing devas.’
“Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth under the Blessed One, venerable sir, may I receive the higher ordination?”
Then Talapuṭa the troupe headman received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination … the Venerable Talapuṭa became one of the arahants.
3 Yodhājīva
Then the headman Yodhājı̄va the Mercenary339 approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, I have heard it said by mercenaries of old in the lineage of teachers: ‘When a mercenary is one who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas.’340 What does the Blessed One say about that?”
“Enough, headman, let it be! Don’t ask me that!”
A second time and a third time Yodhājı̄va the headman said: “Venerable sir, I have heard it said by mercenaries of old in the lineage of teachers: … What does the Blessed One say about that?” [309]
“Surely, headman, I am not getting through to you when I say, ‘Enough, headman, let it be! Don’t ask me that!’ But still, I will answer you. When, headman, a mercenary is one who strives and exerts himself in battle, his mind is already low, depraved, misdirected by the thought: ‘Let these beings be slain, slaughtered, annihilated, destroyed, or exterminated.’ If others then slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the ‘Battle-Slain Hell.’341 But should he hold such a view as this: ‘When a mercenary strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas’—that is a wrong view on his part. For a person with wrong view, I say, there is one of two destinations: either hell or the animal realm.”
When this was said, Yodhājı̄va the headman cried out and burst into tears. [The Blessed One said:] “So I did not get through to you when I said, ‘Enough, headman, let it be! Don’t ask me that!’”
“I am not crying, venerable sir, because of what the Blessed One said to me, but because I have been tricked, cheated, and deceived for a long time by those mercenaries of old in the lineage of teachers who said: ‘When a mercenary is one who strives and exerts himself in battle, if others slay him and finish him off while he is striving and exerting himself in battle, then with the breakup of the body, after death, he is reborn in the company of the battle-slain devas.’
“Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.” [310]
4 Hatthāroha
Then the headman Hatthāroha the Elephant Warrior approached the Blessed One … (text is elided, ending:) “… who has gone for refuge for life.”
5 Assāroha
Then the headman Assāroha the Cavalry Warrior approached the Blessed One … and said to him:
(All as in §3 except phrased in terms of the cavalry warrior (assāroha) who strives and exerts himself in battle.) [311]
6 Asibandhakaputta
On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. [312] Then Asibandhakaputta the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, the brahmins of the western region—those who carry around waterpots, wear garlands of water plants, immerse themselves in water, and tend the sacred fire—are said to direct a dead person upwards, to guide him along, and conduct him to heaven.342 But the Blessed One, the Arahant, the Perfectly Enlightened One, is able to bring it about that with the breakup of the body, after death, the entire world might be reborn in a good destination, in a heavenly world.”
“Well then, headman, I will question you about this. Answer as you see fit. What do you think, headman? Suppose there is a person here who destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters idly, one who is covetous, full of ill will, and holds wrong view. Then a great crowd of people would come together and assemble around him, and they would send up prayers and recite praise and circumambulate
him making reverential salutations, saying: ‘With the breakup of the body, after death, may this person be reborn in a good destination, in a heavenly world.’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world?”
“No, venerable sir.”
“Suppose, headman, a person would hurl a huge boulder into a deep pool of water. Then a great crowd of people would come together and assemble around it, and they would send up prayers and recite praise and circumambulate it making reverential salutations, saying: ‘Emerge, good boulder! Rise up, [313] good boulder! Come up on to high ground, good boulder!’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate it making reverential salutations, would that boulder emerge, rise up, and come up on to high ground?”
“No, venerable sir.”
“So, too, headman, if a person is one who destroys life … and holds wrong view, even though a great crowd of people would come together and assemble around him … still, with the breakup of the body, after death, that person will be reborn in a state of misery, in a bad destination, in the nether world, in hell.
“What do you think, headman? Suppose there is a person here who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, from divisive speech, from harsh speech, from idle chatter, one who is not covetous, without ill will, who holds right view. Then a great crowd of people would come together and assemble around him, and they would send up prayers and recite praise and circumambulate him making reverential salutations, saying: ‘With the breakup of the body, after death, may this person be reborn in a state of misery, in a bad destination, in the nether world, in hell.’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate him making reverential salutations, would that person, with the breakup of the body, after death, be reborn in a state of misery … in hell?”
“No, venerable sir.”
“Suppose, headman, a man submerges a pot of ghee or a pot of oil in a deep pool of water and breaks it. Any of its shards or fragments there would sink downwards, but the ghee or oil would rise upwards. [314] Then a great crowd of people would come together and assemble around it, and they would send up prayers and recite praise and circumambulate it making reverential salutations, saying: ‘Sink down, good ghee or oil! Settle, good ghee or oil! Go downwards, good ghee or oil!’ What do you think, headman? Because of the prayers of the great crowd of people, because of their praise, because they circumambulate it making reverential salutations, would that ghee or oil sink down or settle or go downwards?”
“No, venerable sir.”
“So, too, headman, if a person is one who abstains from the destruction of life … who holds right view, even though a great crowd of people would come together and assemble around him … still, with the breakup of the body, after death, that person will be reborn in a good destination, in a heavenly world.”
When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”
7 The Simile of the Field
On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. Then Asibandhakaputta the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, doesn’t the Blessed One dwell compassionate towards all living beings?”
“Yes, headman, the Tathāgata dwells compassionate towards all living beings.”
“Then why is it, venerable sir, that the Blessed One teaches the Dhamma thoroughly to some, yet not so thoroughly to others?” [315]
“Well then, headman, I will question you about this. Answer as you see fit. What do you think, headman? Suppose a farmer here had three fields: one excellent, one of middling quality, and one inferior—rough, salty, with bad ground. What do you think, headman? If that farmer wishes to sow seed, where would he sow it first: in the excellent field, in the field of middling quality, or in the field that was inferior, the one that was rough, salty, with bad ground?”
“If, venerable sir, that farmer wishes to sow seed, he would sow it in the excellent field. Having sown seed there, he would next sow seed in the field of middling quality. Having sown seed there, he might or might not sow seed in the field that was inferior, the one that was rough, salty, with bad ground. For what reason? Because at least it can be used as fodder for the cattle.”
“Headman, just like the field that is excellent are the bhikkhus and bhikkhunı̄s to me. I teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
“Then, headman, just like the field of middling quality are the male and female lay followers to me. To them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
“Then, headman, just like that field that is inferior—[316] rough, salty, with bad ground—are the ascetics, brahmins, and wanderers of other sects to me. Yet to them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because if they understand even a single sentence, that will lead to their welfare and happiness for a long time.
“Suppose, headman, a man had three waterpots: one without cracks, which does not let water seep through and escape; one without cracks, but which lets water seep through and escape; and one with cracks, which lets water seep through and escape. What do you think, headman? If that man wants to store water, where would he store it first: in the waterpot that is without cracks, which does not let water seep through and escape; or in the waterpot that is without cracks, but which lets water seep through and escape; or in the waterpot that has cracks, which lets water seep through and escape?”
“If, venerable sir, that man wants to store water, he would store it in the waterpot that is without cracks, which does not let water seep through and escape. Having stored water there, he would next store it in the waterpot that is without cracks, but which lets water seep through and escape. Having stored it there, he might or might not store it in the waterpot that has cracks, which lets water seep through and escape. For what reason? Because it can at least be used for washing dishes.”
“Headman, just like the waterpot that is without cracks, which does not let water seep through and escape, are the bhikkhus and bhikkhunı̄s to me. I teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
“Then, headman, just like the waterpot that is without cracks, but which lets water seep through and escape, are the male and female lay followers to me. To them [317] too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because they dwell with me as their island, with me as their shelter, with me as their protector, with me as their refuge.
“Then, headman, just like the waterpot that h
as cracks, which lets water seep through and escape, are the ascetics, brahmins, and wanderers of other sects to me. Yet to them too I teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life that is perfectly complete and pure. For what reason? Because if they understand even a single sentence, that will lead to their welfare and happiness for a long time.”
When this was said, Asibandhakaputta the headman said to the Blessed One: “Magnificent, venerable sir!… From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”
8 The Conch Blower
On one occasion the Blessed One was dwelling at Nālandā in Pāvārika’s Mango Grove. Then Asibandhakaputta the headman, a lay disciple of the nigaṇṭhas,343 approached the Blessed One…. The Blessed One then said to him as he was sitting to one side:
The Connected Discourses of the Buddha Page 146