Majjhima Nikāya (Middle-Length Discourses)

“Worthy Gotama, the brahmins prescribe four kinds of service: for a brahmin, an aristocrat, a peasant, and a menial. This is the service they prescribe for a brahmin: ‘A brahmin, an aristocrat, a peasant, and a menial may all serve a brahmin.’ This is the service they prescribe for an aristocrat: ‘An aristocrat, a peasant, and a menial may all serve an aristocrat.’ This is the service they prescribe for a peasant: ‘A peasant or a menial may serve a peasant.’ This is the service they prescribe for a menial: ‘Only a menial may serve a menial. For who else will serve a menial?’ These are the four kinds of service that the brahmins prescribe. What do you say about this?”

“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?” “No, worthy Gotama.” “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ In the same way, the brahmins have prescribed these four kinds of service without the consent of those ascetics and brahmins.

Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. I say that you shouldn’t serve someone if serving them makes you worse, not better. And I say that you should serve someone if serving them makes you better, not worse.

If they were to ask an aristocrat this, ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, an aristocrat would say, ‘Someone in whose service I get better.’

If they were to ask a brahmin … a peasant … or a menial this, ‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’ Answering rightly, a menial would say, ‘Someone in whose service I get better.’ Brahmin, I don’t say that an eminent family makes you a better or worse person. I don’t say that exceptional beauty makes you a better or worse person. I don’t say that exceptional wealth makes you a better or worse person.

For some people from eminent families kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. That’s why I don’t say that an eminent family makes you a better person. But some people from eminent families also refrain from killing living creatures, stealing, and sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. That’s why I don’t say that an eminent family makes you a worse person. And some people who are exceptionally beautiful … And some people who are exceptionally wealthy kill living creatures … and have wrong view. That’s why I don’t say that exceptional wealth makes you a better person. But some people who are exceptionally wealthy also refrain from killing living creatures … and have right view. That’s why I don’t say that any of these things makes you a better or worse person.

Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone. And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom. I say that you shouldn’t serve someone if serving them doesn’t make you grow in faith, ethics, learning, generosity, and wisdom.”

When he had spoken, Esukārī said to him: “Worthy Gotama, the brahmins prescribe four kinds of wealth: for a brahmin, an aristocrat, a peasant, and a menial. The wealth they prescribe for a brahmin is living on alms. A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals. The wealth they prescribe for an aristocrat is the bow and quiver. An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals. The wealth they prescribe for a peasant is farming and animal husbandry. A peasant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals. The wealth they prescribe for a menial is the scythe and flail. A menial who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals. These are the four kinds of wealth that the brahmins prescribe. What do you say about this?”

“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?” “No, worthy Gotama.” “It’s as if they were to force a chop on a poor, penniless person, telling them, ‘Eat this meat and pay for it!’ In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins.

I assert that a person’s own wealth is the noble, transcendent teaching. But they are reckoned by recollecting the traditional family customs of their mother and father wherever they are incarnated. If they incarnate in a family of aristocrats they are reckoned as an aristocrat. If they incarnate in a family of brahmins they are reckoned as a brahmin. If they incarnate in a family of peasants they are reckoned as a peasant. If they incarnate in a family of menials they are reckoned as a menial. It’s like fire, which is reckoned according to the very same condition dependent upon which it burns. A fire that burns dependent on logs is reckoned as a log fire. A fire that burns dependent on twigs is reckoned as a twig fire. A fire that burns dependent on grass is reckoned as a grass fire. A fire that burns dependent on cow-dung is reckoned as a cow-dung fire. In the same way, I assert that a person’s own wealth is the noble, transcendent teaching. But they are reckoned by recollecting the traditional family customs of their mother and father wherever they are incarnated.

Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. They succeed in the system of the skillful teaching. Suppose someone from a family of brahmins … peasants … menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the system of the skillful teaching.

What do you think, brahmin? Is only a brahmin capable of developing a heart of love free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?” “No, worthy Gotama. Aristocrats, brahmins, peasants, and menials can all do so. For all four classes are capable of developing a heart of love free of enmity and ill will for this region.” “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the system of the skillful teaching.

What do you think, brahmin? Is only a brahmin capable of taking some bathing cleanser, going to the river, and rinsing off dust and dirt, and not an aristocrat, peasant, or menial?” “No, worthy Gotama. All four classes are capable of doing this.” “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the system of the skillful teaching.

What do you think, brahmin? Suppose an anointed aristocratic king were to gather a hundred people born in different classes and say to them: ‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, <i lang='pi' translate='no'>salaḷa</i>, sandalwood, or cherry wood, light a fire and produce heat. And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a mutt’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’ What do you think, brahmin? Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, and not the fire produced by the low class people with poor quality wood?” “No, worthy Gotama. The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, and so would the fire produced by the low class people with poor quality wood. For all fire has flames, color, and radiance, and is usable as fire.” “In the same way, suppose someone from a family of aristocrats, brahmins, peasants, or menials goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. They succeed in the system of the skillful teaching.”

When he had spoken, Esukārī said to him, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Now at that time Venerable Sāriputta was wandering in the Southern Hills together with a large Saṅgha of mendicants. Then a certain mendicant who had completed the rainy season residence in Rājagaha went to the Southern Hills, where he approached Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “Reverend, I hope the Buddha is healthy and strong?” “He is, reverend.” “And I hope that the mendicant Saṅgha is healthy and strong.” “It is.” “Reverend, at the rice checkpoint at the city gate there is a brahmin named Dhanañjāni. I hope that he is healthy and strong?” “He too is well.” “But is he diligent?” “How could he possibly be diligent? Dhanañjāni robs the brahmins and householders in the name of the king, and he robs the king in the name of the brahmins and householders. His wife, a lady of faith who he married from a family of faith, has passed away. And he has taken a new wife who has no faith.” “Oh, it’s bad news to hear that Dhanañjāni is negligent. Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”

When Sāriputta had stayed in the Southern Hills as long as he pleased, he set out for Rājagaha. Traveling stage by stage, he arrived at Rājagaha, where he stayed in the Bamboo Grove, the squirrels’ feeding ground.

Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city. Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from almsround, he approached Dhanañjāni. Seeing Sāriputta coming off in the distance, Dhanañjāni went to him and said, “Here, worthy Sāriputta, drink some fresh milk before the meal time.” “Enough, brahmin, I’ve finished eating for today. I shall be at the root of that tree there for the day’s meditation. Come see me there.” “Yes, worthy sir,” replied Dhanañjāni.

When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him, “I hope you’re diligent, Dhanañjāni?” “How can I possibly be diligent, worthy Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.”

“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and immoral way for the sake of their parents. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?” “No, worthy Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”

“What do you think, Dhanañjāni? Suppose someone was to behave in an unprincipled and immoral way for the sake of their wives and children …

bondservants and workers …

friends and colleagues …

relatives and kin …

guests …

ancestors …

deities …

king …

fattening and building up their body. Because of this the wardens of hell would drag them to hell. Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?” “No, worthy Sāriputta. Rather, even as they were wailing the wardens of hell would cast them down into hell.”

“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and immoral manner, or someone who behaves in a principled and moral manner?” “Someone who behaves in a principled and moral manner for the sake of their parents. For principled and moral conduct is better than unprincipled and immoral conduct.” “Dhanañjāni, others have livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness.

Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children …

bondservants and workers …

friends and colleagues …

relatives and kin …

guests …

ancestors …

deities …

king …

fattening and building up their body, behaves in an unprincipled and immoral manner, or someone who behaves in a principled and moral manner?” “Someone who behaves in a principled and moral manner. For principled and moral conduct is better than unprincipled and immoral conduct.” “Dhanañjāni, others have livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.”

Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, rose from his seat and left.

Some time later Dhanañjāni became sick, suffering, gravely ill. Then he addressed a man, “Please, my man, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please visit Dhanañjāni at his home out of sympathy.’” “Yes, sir,” that man replied. He did as Dhanañjāni asked. Sāriputta consented with silence.

He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat down on the seat spread out and said to Dhanañjāni, “I hope you’re keeping well, Dhanañjāni, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.”

“I’m not keeping well, Mister Sāriputta, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. I’m not keeping well. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. I’m not keeping well. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, Mister Sāriputta, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading.”

“Dhanañjāni, which do you think is better: hell or the animal realm?” “The animal realm is better.” “Which do you think is better: the animal realm or the ghost realm?” “The ghost realm is better.” “Which do you think is better: the ghost realm or human life?” “Human life is better.” “Which do you think is better: human life or as one of the gods of the four great kings?” “The gods of the four great kings.” “Which do you think is better: the gods of the four great kings or the gods of the thirty-three?” “The gods of the thirty-three.” “Which do you think is better: the gods of the thirty-three or the gods of Yama?” “The gods of Yama.” “Which do you think is better: the gods of Yama or the joyful gods?” “The joyful gods.” “Which do you think is better: the joyful gods or the gods who love to create?” “The gods who love to create.” “Which do you think is better: the gods who love to create or the gods who control what is created by others?” “The gods who control what is created by others.”

“Which do you think is better: the gods who control what is created by others or the realm of divinity?” “Worthy Sāriputta speaks of the realm of divinity! Worthy Sāriputta speaks of the realm of divinity!” Then Sāriputta thought: “These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?” “Dhanañjāni, I shall teach you a path to the company of Divinity. Listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Dhanañjāni. Venerable Sāriputta said this:

“And what is a path to company with Divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity.

Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity.”

“Well then, Mister Sāriputta, in my name bow with your head to the Buddha’s feet. Say to him: ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.’” Then Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do. Not long after Sāriputta had left, Dhanañjāni passed away and was reborn in the realm of divinity.

Then the Buddha said to the mendicants, “Mendicants, Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, rose from his seat and left while there was still more left to do.”

Then Sāriputta went to the Buddha, bowed, sat down to one side, and said, “Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. He bows with his head to your feet.” “But Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, why did you get up from your seat and leave while there was still more left to do?” “Sir, I thought: ‘These brahmins are devoted to the realm of divinity. Why don’t I teach him a path to the company of Divinity?’” “And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the realm of divinity.”

So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.

Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.

Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?” Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation— then you’re a brahmin.” Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.”

But neither was able to persuade the other.

So Vāseṭṭha said to Bhāradvāja, “Worthy Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.” “Yes, worthy sir,” replied Bhāradvāja.

So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and Vāseṭṭha addressed the Buddha in verse:

“We’re both authorized masters of the three Vedas. I’m a student of Pokkharasāti, and he of Tārukkha. We’re fully qualified in all the Vedic experts teach. As philologists and grammarians, we match our tutors in recitation. We have a dispute regarding genealogy. For Bhāradvāja says that one is a brahmin due to birth, but I declare it’s because of one’s deeds. Oh Clear-eyed One, know this as our debate. Since neither of us was able to convince the other, we’ve come to ask you, sir, renowned as the awakened one. As people honor with cupped palms the moon on the cusp of waxing, bowing, they revere Gotama in the world. We ask this of Gotama, the Eye arisen in the world: is one a brahmin due to birth, or else because of deeds? We don’t know, please tell us, so we can recognize a brahmin.”

“I shall explain to you,” said the Buddha, “accurately and in sequence, the taxonomy of living creatures, for species are indeed diverse. Know the grass and trees, though they lack self-awareness. They’re defined by birth, for species are indeed diverse. Next there are bugs that crawl or fly, and so on, to ants and termites. They’re defined by birth, for species are indeed diverse. Know the quadrupeds, too, both small and large. They’re defined by birth, for species are indeed diverse. Know, too, the long-backed snakes, crawling on their bellies. They’re defined by birth, for species are indeed diverse. Next know the fish, whose habitat is the water. They’re defined by birth, for species are indeed diverse. Next know the birds, winged chariots in flight. They’re defined by birth, for species are indeed diverse.

While the differences between these species are defined by birth, the differences between humans are not defined by birth. Not by hair nor by head, not by ear nor by eye, not by mouth nor by nose, not by lips nor by eyebrow, not by shoulder nor by neck, not by belly nor by back, not by buttocks nor by breast, not by groin nor by genitals, not by hands nor by feet, not by fingers nor by nails, not by knees nor by thighs, not by color nor by voice: none of these are defined by birth as it is for other species. In specific human bodies you can’t find such distinctions. The distinctions among humans are spoken of by convention.

Anyone among humans who lives off keeping cattle: know them, Vāseṭṭha, as a farmer, not a brahmin. Anyone among humans who lives off various professions: know them, Vāseṭṭha, as a professional, not a brahmin. Anyone among humans who lives off trade: know them, Vāseṭṭha, as a trader, not a brahmin. Anyone among humans who lives off serving others: know them, Vāseṭṭha, as a servant, not a brahmin. Anyone among humans who lives off stealing: know them, Vāseṭṭha, as a bandit, not a brahmin. Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin. Anyone among humans who lives off priesthood: know them, Vāseṭṭha, as a sacrificer, not a brahmin. Anyone among humans who taxes village and nation, know them, Vāseṭṭha, as a ruler, not a brahmin.

I don’t call someone a brahmin after the mother’s womb they’re born from. If they still have attachments, they’re just someone who says ‘worthy’. Having nothing, taking nothing: that’s who I declare a brahmin. Having cut off all fetters they have no anxiety; they’ve slipped their chains and are detached: that’s who I declare a brahmin. They’ve cut the strap and harness, the halter and bridle too; with cross-bar lifted, they’re awakened: that’s who I declare a brahmin. Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin. Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin. Like water from a lotus leaf, like a mustard seed off the point of a pin, sensual pleasures slip off them: that’s who I declare a brahmin. They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I declare a brahmin. Deep in wisdom, intelligent, expert in the path and what is not the path; arrived at the highest goal: that’s who I declare a brahmin. Mixing with neither householders nor the homeless; a migrant with no bastion, few in wishes: that’s who I declare a brahmin. They’ve laid aside violence against creatures firm and frail; not killing or making others kill: that’s who I declare a brahmin. Not fighting among those who fight, quenched among those who have taken up arms, not grasping among those who grasp: that’s who I declare a brahmin. They’ve discarded greed and hate, along with conceit and contempt, like a mustard seed off the point of a pin: that’s who I declare a brahmin. The words they utter are polished, informative, and true, and don’t offend anyone: that’s who I declare a brahmin. They don’t steal anything in the world, long or short, tiny or huge, beautiful or ugly: that’s who I declare a brahmin. They have no hope for this world or the next; with no need for hope, detached: that’s who I declare a brahmin. They have no clinging, knowledge has freed them of indecision, they’ve arrived at the objective of freedom from death: that’s who I declare a brahmin. They’ve escaped the chain of both good and bad deeds; sorrowless, stainless, pure: that’s who I declare a brahmin. Pure as the spotless moon, clear and unclouded, they’ve ended relish for rebirth: that’s who I declare a brahmin. They’ve got past this grueling swamp of delusion, transmigration. Meditating in stillness, free of indecision, they have crossed over to the far shore. They’re quenched by not grasping: that’s who I declare a brahmin. They’ve given up sensual pleasures, and have gone forth from lay life; they’ve ended rebirth in the sensual realm: that’s who I declare a brahmin. They’ve given up craving, and have gone forth from lay life; they’ve ended craving to be reborn: that’s who I declare a brahmin. They’ve thrown off the human yoke, and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I declare a brahmin. Giving up desire and discontent, they’re cooled and free of attachments; a hero, master of the whole world: that’s who I declare a brahmin. They know the passing away and rebirth of all beings; unattached, holy, awakened: that’s who I declare a brahmin. Gods, centaurs, and humans don’t know their destiny; the perfected ones with defilements ended: that’s who I declare a brahmin. They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I declare a brahmin. Captain of the herd, excellent hero, great seer and victor; unstirred, washed, awakened: that’s who I declare a brahmin. They who know their past lives, see heaven and places of loss, and have attained the end of rebirth: that’s who I declare a brahmin.

For name and clan are formulated as mere convention in the world. Produced by mutual agreement, they’re formulated in each case. For a long time this misconception has prejudiced those who don’t understand. Ignorant, they declare that one is a brahmin by birth. You’re not a brahmin by birth, nor by birth a non-brahmin. You’re a brahmin by your deeds, and by deeds a non-brahmin. You’re a farmer by your deeds, by deeds you’re a professional; you’re a trader by your deeds, by deeds are you a servant; you’re a bandit by your deeds, by deeds you’re a warrior; you’re a sacrificer by your deeds, by deeds you’re a ruler.

In this way the astute regard deeds in accord with truth. Seeing dependent origination, they’re expert in deeds and their results. Deeds make the world go on, deeds make people go on; sentient beings are bound by deeds, like a moving chariot’s linchpin. By fervor and spiritual practice, by restraint and by self-control: that’s how to become a brahmin, this is the supreme brahmin. Accomplished in the three knowledges, peaceful, with rebirth ended, know them, Vāseṭṭha, as the Divinity and Sakka to the wise.”

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business. Then Subha said to that householder, “Householder, I have heard that Sāvatthī does not lack for perfected ones. What ascetic or brahmin might we pay homage to today?” “Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. You can pay homage to him.”

Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, the brahmins say: ‘Laypeople succeed in the system of the skillful teaching, not renunciates.’ What do you say about this?” “On this point, student, I speak after analyzing the question, not one-sidedly. I don’t praise wrong practice for either laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. I praise right practice for both laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

“Worthy Gotama, the brahmins say: ‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful. But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’ What do you say about this?” “On this point, too, I speak after analyzing the question, not one-sidedly. Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.

And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? Farming. And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it is farming. And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? Trade. And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it’s trade.

The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful; but when it succeeds it is very fruitful. The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful; but when it succeeds it is very fruitful.”

“Worthy Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.” “If you don’t mind, please explain these in this assembly.” “It’s no trouble when good fellows such as yourself are sitting here.” “Well, speak then, student.”

“Worthy Gotama, truth is the first thing. Fervor is the second thing. Chastity is the third thing. Recitation is the fourth thing. Generosity is the fifth thing. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. What do you say about this?” “Well, student, is there even a single one of the brahmins who says this: ‘I declare the result of these five things after realizing it with my own insight’?” “No, worthy Gotama.” “Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this: ‘I declare the result of these five things after realizing it with my own insight’?” “No, worthy Gotama.” “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. Did even they say: ‘We declare the result of these five things after realizing it with our own insight’?” “No, worthy Gotama.” “So, student, it seems that there is not a single one of the brahmins, not even anyone back to the seventh generation of tutors, nor even the ancient seers of the brahmins who says: ‘We declare the result of these five things after realizing it with our own insight.’ Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.”

When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying, “The ascetic Gotama will be worsted!” He said to the Buddha: “Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says: ‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones. But their statement turns out to be a joke—mere words, vacuous and hollow. For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones? That is not possible.’”

“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having encompassed them with his mind?” “Worthy Gotama, Pokkharasāti doesn’t even understand the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”

“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They’d say: ‘There’s no such thing as dark and bright sights, and no one who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’ Would they be speaking rightly?” “No, worthy Gotama. There are such things as dark and bright sights, and one who sees them. There is blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and one who sees these things. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’”

“In the same way, Pokkharasāti is blind and sightless. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. What do you think, student? There are well-to-do brahmins of Kosala such as the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?” “That it agrees, worthy Gotama.” “What’s better for them: that their speech is thoughtful or thoughtless?” “That it is thoughtful.” “What’s better for them: that their speech follows reflection or is unreflective?” “That it follows reflection.” “What’s better for them: that their speech is beneficial or worthless?” “That it’s beneficial.”

“What do you think, student? If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?” “It disagrees, worthy Gotama.” “Is it thoughtful or thoughtless?” “Thoughtless.” “Is it reflective or unreflective?” “Unreflective.” “Is it beneficial or worthless?” “Worthless.”

“Student, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

There are these five kinds of sensual stimulation. What five? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. Pokkharasāti enjoys these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

What do you think, student? Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?” “If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.” “But it isn’t possible, except by psychic power. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. And what is rapture that’s apart from sensual pleasures and unskillful qualities? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is rapture that’s apart from sensual pleasures and unskillful qualities. Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This too is rapture that’s apart from sensual pleasures and unskillful qualities.

Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?” “Generosity.”

“What do you think, student? Suppose a brahmin was setting up a grand sacrifice. Then two brahmins came along, thinking, ‘We shall participate in the grand sacrifice of the brahmin named so-and-so.’ Then one of those brahmins thought: ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’ But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory. Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’ they get angry and upset. What do the brahmins say is the result of this?” “Worthy Gotama, brahmins don’t give gifts so that others will get angry and upset. Rather, they only give gifts that are born from sympathy.” “In that case, isn’t this a sixth ground for making merit, namely, being born from sympathy?” “In that case, this is a sixth ground for making merit, namely, being born from sympathy.”

“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: among laypeople or renunciates?” “Mostly among renunciates, and less so among lay people. For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth, be fervent, be chaste, rehearse a lot, or be very generous. But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent, be chaste, rehearse a lot, and be very generous. Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.”

“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for developing a mind free of enmity and ill will. Take a mendicant who speaks the truth. Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. Take a mendicant who is fervent … is chaste … rehearses a lot … and is very generous. Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for developing a mind free of enmity and ill will.”

When he had spoken, Subha said to him, “Worthy Gotama, I have heard that the ascetic Gotama knows a path to company with divinity.” “What do you think, student? Is the village of Naḷakāra nearby?” “Yes it is, sir.” “What do you think, student? Suppose a person was born and raised in Naḷakāra. And as soon as they left the town some people asked them for the road to Naḷakāra. Would they be slow or hesitant to answer?” “No, worthy Gotama. Why is that? Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.” “Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. I understand the Divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”

“Worthy Gotama, I have heard that the ascetic Gotama teaches a path to company with divinity. Please teach me that path.” “Well then, student, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Subha. The Buddha said this:

“And what is a path to company with divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. This is a path to company with divinity.

Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. This too is a path to company with divinity.”

When he had spoken, Subha said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Well, now, worthy Gotama, I must go. I have many duties, and much to do.”

“Please, student, go at your convenience.” And then Subha approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. He saw the student Subha coming off in the distance, and said to him, “So, worthy Bhāradvāja, where are you coming from in the middle of the day?” “Just now, good fellow, I’ve come from the presence of the ascetic Gotama.” “What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” “Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.” “Worthy Bhāradvāja praises the ascetic Gotama with high praise indeed.” “Who am I to praise the ascetic Gotama? He is praised by the praised as the best among gods and humans. The five things that the brahmins prescribe for making merit and succeeding in the skillful he says are prerequisites of the mind for developing a mind free of enmity and ill will.”

When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times, “King Pasenadi of Kosala is lucky, so very lucky that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!”

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha. Once, she tripped and expressed this heartfelt sentiment three times: “Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

Now at that time the student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. Hearing Dhanañjānī’s exclamation, he said to her, “The brahmin lady Dhanañjānī is a disgrace! Though brahmins proficient in the three Vedas are found, she will praise that shaveling, that fake ascetic.” “But dearest boy, you don’t understand the Buddha’s ethics and wisdom. If you did, you’d never think of abusing or insulting him.” “Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.” “I will, dearest,” she replied.

And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, where he stayed in the mango grove of the Todeyya brahmins.

Dhanañjānī heard that he had arrived. So she went to Saṅgārava and told him, adding, “Please, dearest boy, go at your convenience.” “Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life. Where do you stand regarding these?”