191 (1) Dogs
“Bhikkhus, there are these five ancient brahmin practices that are now seen among dogs but not among brahmins. What five?
(1) “In the past, brahmins coupled only with brahmin women, not with non-brahmin women. But now brahmins couple with both brahmin women and non-brahmin women. Dogs, however, still couple only with female dogs, not with other female animals. This is the first ancient brahmin practice that is now seen among dogs but not among brahmins.
(2) “In the past, brahmins coupled with brahmin women only when they were in season, not out of season. But now [222] brahmins couple with brahmin women both when they are in season and out of season. Dogs, however, still couple with female dogs only when they are in season, not out of season. This is the second ancient brahmin practice that is now seen among dogs but not among brahmins.
(3) “In the past, brahmins did not buy and sell brahmin women, and they would initiate cohabitation only through mutual affection, doing so for the sake of family continuity.1181 But now brahmins buy and sell brahmin women, and they initiate cohabitation both through mutual affection and without mutual affection, doing so for the sake of family continuity.1182 Dogs, however, still do not buy and sell female dogs, and they initiate cohabitation only through mutual affection, doing so for the sake of family continuity. This is the third ancient brahmin practice that is now seen among dogs but not among brahmins.
(4) “In the past, brahmins did not store up wealth, grain, silver, and gold. But now brahmins store up wealth, grain, silver, and gold. Dogs, however, still do not store up wealth, grain, silver, and gold. This is the fourth ancient brahmin practice that is now seen among dogs but not among brahmins.
(5) “In the past, brahmins went seeking almsfood in the evening for their evening meal and in the morning for their morning meal. But now brahmins eat as much as they want until their bellies are full, and then leave taking the leftovers away. Dogs, however, still go seeking food in the evening for their evening meal and in the morning for their morning meal. This is the fifth ancient brahmin practice that is now seen among dogs but not among brahmins.
“These, bhikkhus, are the five ancient brahmin practices that are now seen among dogs but not among brahmins.” [223]
192 (2) Doṇa
Then the brahmin Doṇa approached the Blessed One and exchanged greetings with him. When he had concluded his greetings and cordial talk, he sat down to one side and said to the Blessed One: “I have heard, Master Gotama: ‘The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.’1183 This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Gotama.”
“Do you too claim to be a brahmin, Doṇa?”
“Master Gotama, if one could rightly say of anyone: ‘He is a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation; he is a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he is fully versed in natural philosophy and in the marks of a great man’—it is precisely of me that one might say this. For I, Master Gotama, am a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. I am a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, I am fully versed in natural philosophy and in the marks of a great man.”
“Doṇa, the ancient [224] seers among the brahmin—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahmā, the one similar to a deva, the one who remains within the boundary, the one who has crossed the boundary, and the caṇḍāḷa of a brahmin as the fifth. Which of these are you, Doṇa?”
“We do not know these five kinds of brahmins, Master Gotama. All we know is [the word] ‘brahmins.’ Please, let Master Gotama teach me the Dhamma in such a way that I might know these five kinds of brahmins.”
“Then listen, brahmin, and attend closely. I will speak.”
“Yes, sir,” the brahmin Doṇa replied. The Blessed One said this:
(1) “And how, Doṇa, is a brahmin similar to Brahmā? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy1184 for forty-eight years, studying the hymns. He then seeks a teacher’s fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Doṇa, is the Dhamma in that case? [225] Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher’s fee to his teacher, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness.1185 When he has gone forth, he dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells 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 quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. Having developed these four divine abodes,1186 with the breakup of the body, after death, he is reborn in a good destination, in the brahmā world. In this way a brahmin is similar to Brahmā.
(2) “And how, Doṇa, is a brahmin similar to a deva? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher’s fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Doṇa, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms [226] without scorning the alms bowl. Having offered the teacher’s fee to his teacher, he seeks a wife solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Doṇa, is the Dhamma in that case? Not by buying and selling, [he takes] only a brahmin woman given to him by the pouring of water. He couples only with a brahmin woman, not with a khattiya woman, a vessa woman, a sudda woman, or a caṇḍāla woman, nor with a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He does not couple with a pregnant woman, nor with a woman who is nursing, nor with a woman out of season.
“And why, Doṇa, doesn’t the brahmin couple with a pregnant woman? Because, if he were to couple with a pregnant woman, the little boy or girl would be born in excessive filth; therefore he does not couple with a pregnant woman. And why doesn’t he couple with a woman who is nursing? Because, if he were to couple with a woman who is nursing, the little boy or girl would drink back the foul substance;1187 therefore he does not couple with a woman who is nursing. Why doesn’t he couple with a woman out of season? Because his brahmin wife does not serve for sensual pleasure, amusement, and sensual delight, but only for procreation.1188 When he has engaged in sexual activity, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. When he has gone forth, secluded from sensual pleasures, secluded from unwholesome states … he enters and dwells in the first jhāna … [as in 5:14] … the fourth jhāna. Having developed these four jhānas, [227] with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. In this way a brahmin is similar to a deva.
(3) “And how, Doṇa, is a brahmin one who remains within the boundary? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years…. [all as above down to] … Because his brahmin wife does not serve for sensual pleasure, amusement, or sensual delight, but only for procreation. When he has engaged in sexual activity, out of attachment to his sons he remains settled on his property and does not go forth from the household life into homelessness. He stops at the boundary of the ancient brahmins but does not violate it. Since he stops at the boundary of the ancient brahmins but does not violate it, he is called a brahmin who remains within the boundary. It is in this way that a brahmin is one who remains within the boundary.
(4) “And how, Doṇa, is a brahmin one who has crossed the boundary? [228] Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher’s fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma. And what, Doṇa, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher’s fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. [He takes a wife] by buying and selling as well as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, and a caṇḍāla woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman, a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation.1189 He does not stop at the boundary of the ancient brahmins but violates it. Since he does not stop at the boundary of the ancient brahmins but violates it, he is called a brahmin who has crossed the boundary. It is in this way that a brahmin is one who has crossed the boundary.
(5) “And how, Doṇa, is a brahmin a caṇḍāla of a brahmin? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He [229] lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher’s fee for his teacher both in accordance with the Dhamma and contrary to the Dhamma—by agriculture, by trade, by raising cattle, by archery, by service to the king, by a particular craft, and not only1190 by wandering for alms without scorning the alms bowl. Having offered the teacher’s fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. [He takes a wife] by buying and selling as well as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, and a caṇḍāla woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman, a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation. He earns his living by all kinds of work. Brahmins say to him: ‘Why, sir, while claiming to be a brahmin, do you earn your living by all kinds of work?’ He answers them: ‘Just as fire burns pure things and impure things yet is not thereby defiled, so too, sirs, if a brahmin earns his living by all kinds of work, he is not thereby defiled.’ Since he earns his living by all kinds of work, this brahmin is called a caṇḍāla of a brahmin. It is in this way that a brahmin is a caṇḍāla of a brahmin.
“Doṇa, the ancient seers among the brahmin—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, [230] Vāseṭṭha, Kassapa, and Bhagu—were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahmā, the one similar to a deva, the one who remains within the boundary, the one who has crossed the boundary, and the caṇḍāḷa of a brahmin as the fifth. Which of these are you, Doṇa?”
“Such being the case, Master Gotama, we do not even measure up to the caṇḍāla of a brahmin. Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
193 (3) Saṅgārava1191
Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, why is it that sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited? Why is it that sometimes even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited?”
[Why the hymns are not remembered]
(1) “Brahmin, when one dwells with a mind obsessed and oppressed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust,1192 on that occasion one does not know and see as it really is one’s own good, the good of others, and the good of both.1193 Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight [231] were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by sensual lust … let alone those that have not been so recited.
(2) “Again, when one dwells with a mind obsessed and oppressed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one does not know and see as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by ill will … let alone those that have not been so recited.
(3) “Again, when one dwells with a mind obsessed and oppressed by dullness and drowsiness, and one does not understand as it really is the escape from arisen dullness and drowsiness, on that occasion one does not know and see as it really is one’s own good, the good of others, and the good of both. [232] Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water covered over with algae and water plants. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by dullness and drowsiness … let alone those that have not been so recited.
(4) “Again, when one dwells with a mind obsessed and oppressed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one does not know and see as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by restlessness and worry … [233] … let alone those that have not been so recited.
(5) “Again, when one dwells with a mind obsessed and oppressed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one does not know and see as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. Suppose there were a bowl of water that is cloudy, turbid, and muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would not know and see it as it really is. So too, when one dwells with a mind obsessed and oppressed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one does not know and see as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited.
[Why the hymns are remembered]
(1) “Brahmin, when one dwells with a mind that is not obsessed and oppressed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that occasion one knows and sees as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not mixed with lac, turmeric, blue dye, [234] or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by sensual lust … let alone those that have been so recited.
(2) “Again, when one dwells with a mind that is not obsessed and oppressed by ill will, and one understands as it really is the escape from arisen ill will, on that occasion one knows and sees as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not heated over a fire, not bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by ill will … let alone those that have been so recited.
(3) “Again, when one dwells with a mind that is not obsessed and oppressed by dullness and drowsiness, and one understands as it really is the escape from arisen dullness and drowsiness, on that occasion one knows and sees as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, [235] let alone those that have been so recited. Suppose there were a bowl of water not covered over with algae and water plants. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by dullness and drowsiness … let alone those that have been so recited.
(4) “Again, when one dwells with a mind that is not obsessed and oppressed by restlessness and remorse, and one understands as it really is the escape from arisen restlessness and remorse, on that occasion one knows and sees as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by restlessness and remorse … let alone those that have been so recited.
(5) “Again, when one dwells with a mind that is not obsessed and oppressed by doubt, and one understands as it really is the escape from arisen doubt, [236] on that occasion one knows and sees as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited. Suppose there were a bowl of water that is clear, serene, and limpid, placed in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, when one dwells with a mind that is not obsessed and oppressed by doubt, and one understands as it really is the escape from arisen doubt, on that occasion one knows and sees as it really is one’s own good, the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited.
“This, brahmin, is the reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been so recited. This is the reason why sometimes even those hymns that have not been recited over a long period recur to the mind, let alone those that have been so recited.”
“Excellent, Master Gotama! … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
194 (4) Kāraṇapālī
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Now on that occasion the brahmin Kāraṇapālī was getting some work done for the Licchavis.1194 The brahmin Kāraṇapālī saw the brahmin Piṅgiyānī [237] coming in the distance and said to him:
“Where is Master Piṅgiyānī coming from in the middle of the day?”
“I am coming, sir, from the presence of the ascetic Gotama.”1195
“What do you think of the ascetic Gotama’s competence in wisdom? Do you consider him wise?”
“Who am I, sir, that I could know the ascetic Gotama’s competence in wisdom? Certainly, only one like him could know his competence in wisdom!”
“You praise the ascetic Gotama with lofty praise, indeed.”
“Who am I, sir, that I could praise the ascetic Gotama? Praised by those who are praised, Master Gotama is best among devas and humans!”
“What grounds do you see, Master Piṅgiyānī, for placing such full confidence in the ascetic Gotama?”
(1) “Just as a man who has found satisfaction in the best of tastes will no longer desire tastes of an inferior kind; so too, sir, whatever one hears of Master Gotama’s Dhamma—be it discourses, mixed prose and verse, expositions, or amazing accounts—one will no longer yearn for the doctrines of ordinary ascetics and brahmins.1196
(2) “Just as a man oppressed by hunger and weakness who receives a honey cake will enjoy a sweet, delicious taste wherever he eats of it; so too, sir, whatever one hears of Master Gotama’s Dhamma—discourses, mixed prose and verse, expositions, or amazing accounts—one will obtain satisfaction and placidity of mind.
(3) “Just as a man who comes upon a piece of sandalwood, whether yellow sandalwood or red sandalwood, will enjoy a pure, fragrant scent wherever he smells it, be it at the bottom, the middle, or the top [238]; so too, sir, whatever one hears of Master Gotama’s Dhamma—discourses, mixed prose and verse, expositions, or amazing accounts—one will derive elation and joy.
(4) “Just as a capable physician might instantly cure one who is afflicted, sick, and gravely ill; so too, sir, whatever one hears of Master Gotama’s Dhamma—discourses, mixed prose and verse, expositions, or amazing accounts—one’s sorrow, lamentation, pain, dejection, and anguish will vanish.
(5) “Just as there might be a delightful pond with pleasant banks, its water clear, agreeable, cool, and limpid, and a man oppressed and exhausted by the heat, fatigued, parched, and thirsty, might come by, enter the pond, and bathe and drink; thus all his affliction, fatigue, and feverish burning would subside. So too, sir, whatever one hears of Master Gotama’s Dhamma—discourses, mixed prose and verse, expositions, or amazing accounts—all one’s affliction, fatigue, and feverish burning subside.”
When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his upper robe over one shoulder, and placing his right knee on the ground, he reverently saluted the Blessed One and uttered three times these inspired words:
“Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!
“Excellent, Master Piṅgiyānī! Excellent, Master Piṅgiyānī! Master Piṅgiyānī has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, [239] or holding up a lamp in the darkness so those with good sight can see forms. Master Piṅgiyānī, I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Piṅgiyānī consider me a lay follower who from today has gone for refuge for life.”
195 (5) Piṅgiyānī
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Now on that occasion five hundred Licchavis were visiting the Blessed One. Some Licchavis were blue, with a blue complexion, clothed in blue, wearing blue ornaments. Some Licchavis were yellow, with a yellow complexion, clothed in yellow, wearing yellow ornaments. Some Licchavis were red, with a red complexion, clothed in red, wearing red ornaments. Some Licchavis were white, with a white complexion, clothed in white, wearing white ornaments. Yet the Blessed One outshone them all with his beauty and glory.
Then the brahmin Piṅgiyānī rose from his seat, arranged his upper robe over one shoulder, and having reverently saluted the Blessed One, he said: “An inspiration has come to me, Blessed One! An inspiration has come to me, Fortunate One!”
“Then express your inspiration, Piṅgiyānī,” the Blessed One said.1197 Then, in the presence of the Blessed One, the brahmin Piṅgiyānī extolled him with an appropriate verse:1198
“As the fragrant red kokanada lotus
blooms in the morning, its fragrance unspent,
behold Aṅgīrasa radiant
like the sun beaming in the sky.”
Then those Licchavis presented the brahmin Piṅgiyānī with five hundred upper robes. The brahmin Piṅgiyānī presented those five hundred upper robes to the Blessed One. [240] The Blessed One then said to those Licchavis:
“Licchavis, the manifestation of five gems is rare in the world.1199 What five? (1) The manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One is rare in the world. (2) A person who can teach the Dhamma and discipline proclaimed by a Tathāgata is rare in the world. (3) When the Dhamma and discipline proclaimed by a Tathāgata has been taught, a person who can understand it is rare in the world. (4) When the Dhamma and discipline proclaimed by a Tathāgata has been taught, a person who can understand it and practice in accordance with the Dhamma is rare in the world. (5) A grateful and thankful person is rare in the world. Licchavis, the manifestation of these five gems is rare in the world.”
196 (6) Dreams
“Bhikkhus, before his enlightenment, while he was just a bodhisatta, not fully enlightened, five great dreams appeared to the Tathāgata, the Arahant, the Perfectly Enlightened One. What five?
(1) “Before his enlightenment, while he was just a bodhisatta, not fully enlightened, the Tathāgata, the Arahant, the Perfectly Enlightened One [dreamt] that this mighty earth was his bedstead; the Himālaya, king of mountains, was his pillow; his left hand rested on the eastern sea, his right hand on the western sea, and his two feet on the southern sea. This was the first great dream that appeared to the Tathāgata, the Arahant, the Perfectly Enlightened One before his enlightenment, while he was just a bodhisatta, not fully enlightened.
(2) “Again, before his enlightenment … the Tathāgata, the Arahant, the Perfectly Enlightened One [dreamt] that a kind of grass called tiriyā rose up from his navel and stood touching the sky. [241] This was the second great dream that appeared to the Tathāgata … while he was just a bodhisatta, not fully enlightened.
(3) “Again, before his enlightenment … the Tathāgata, the Arahant, the Perfectly Enlightened One [dreamt] that white worms with black heads crawled from his feet up to his knees and covered them. This was the third great dream that appeared to the Tathāgata … while he was just a bodhisatta, not fully enlightened.
(4) “Again, before his enlightenment … the Tathāgata, the Arahant, the Perfectly Enlightened One [dreamt] that four birds of different colors came from the four quarters, fell at his feet, and turned all white. This was the fourth great dream that appeared to the Tathāgata … while he was just a bodhisatta, not fully enlightened.
(5) “Again, before his enlightenment … the Tathāgata, the Arahant, the Perfectly Enlightened One [dreamt] that he climbed up a huge mountain of dung without being soiled by it. This was the fifth great dream that appeared to the Tathāgata … while he was just a bodhisatta, not fully enlightened.
(1) “Now, bhikkhus, when the Tathāgata, the Arahant, the Perfectly Enlightened One—before his enlightenment, while just a bodhisatta, not fully enlightened—[dreamt] that this mighty earth was his bedstead and the Himālaya, king of mountains, his pillow; that his left hand rested on the eastern sea, his right hand on the western sea, and his two feet on the southern sea, [this was a foretoken] that he would awaken to the unsurpassed, perfect enlightenment.1200 This first great dream appeared to him [as a sign] that his awakening [was imminent].1201 [242]
(2) “When the Tathāgata, the Arahant, the Perfectly Enlightened One … [dreamt] that tiriyā grass rose up from his navel and stood touching the sky, [this was a foretoken] that he would awaken to the noble eightfold path and would proclaim it well among devas and humans. This second great dream appeared to him [as a sign] that his awakening [was imminent].
(3) “When the Tathāgata, the Arahant, the Perfectly Enlightened One … [dreamt] that white worms with black heads crawled from his feet up to his knees and covered them, [this was a foretoken] that many white-robed householders would go for lifelong refuge to the Tathāgata. This third great dream appeared to him [as a sign] that his awakening [was imminent].
(4) “When the Tathāgata, the Arahant, the Perfectly Enlightened One … [dreamt] that four birds of different colors came from the four quarters, fell at his feet, and turned all white, [this was a foretoken] that members of the four classes—khattiyas, brahmins, vessas, and suddas—would go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata and realize unsurpassed liberation. This fourth great dream appeared to him [as a sign] that his awakening [was imminent].
(5) “When the Tathāgata, the Arahant, the Perfectly Enlightened One … [dreamt] that he climbed up a huge mountain of dung without being soiled by it, [this was a foretoken] that he would receive robes, almsfood, dwellings, and medicines and provisions for the sick, and he would use them without being tied to them, infatuated with them, and blindly absorbed in them, seeing the danger and knowing the escape. This fifth great dream appeared to him [as a sign] that his awakening [was imminent].
“These, bhikkhus, were the five great dreams that appeared to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his enlightenment, while he was just a bodhisatta, not fully enlightened.” [243]
197 (7) Rain
“Bhikkhus, there are these five obstacles to rain that the forecasters do not know about, where their eyes do not tread.1202 What five?
(1) “Bhikkhus, the heat element in the upper regions of the sky becomes disturbed. Because of this, the clouds that have arisen are scattered. This is the first obstacle to rain that the forecasters do not know about, where their eyes do not tread.
(2) “Again, the air element in the upper regions of the sky becomes disturbed. Because of this, the clouds that have arisen are scattered. This is the second obstacle to rain….
(3) “Again, Rāhu the asura king receives the water with his hand and discards it into the ocean. This is the third obstacle to rain….
(4) “Again, the rain-cloud devas become heedless. This is the fourth obstacle to rain….
(5) “Again, human beings become unrighteous. This is the fifth obstacle to rain….
“These are the five obstacles to rain that the forecasters do not know about, where their eyes do not tread.”
“Bhikkhus, possessing five factors, speech is well spoken, not badly spoken; it is blameless and beyond reproach by the wise. What five? [244] It is spoken at the proper time; what is said is true; it is spoken gently; what is said is beneficial; it is spoken with a mind of loving-kindness. Possessing these five factors, speech is well spoken, not badly spoken; it is blameless and beyond reproach by the wise.”
199 (9) Families
“Bhikkhus, whenever virtuous monastics1203 come to a home, the people there generate much merit on five grounds. What five? (1) When people see virtuous monastics come to their home and they arouse hearts of confidence [toward them], on that occasion that family is practicing the way conducive to heaven. (2) When people rise, pay homage, and offer a seat to virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to birth in high families. (3) When people remove the stain of miserliness toward virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to great influence. (4) When, according to their means, people share what they have with virtuous monastics who come to their home, on that occasion that family is practicing the way conducive to great wealth. (5) When people question virtuous monastics who come to their home, make inquiries about the teachings, and listen to the Dhamma, on that occasion that family is practicing the way conducive to great wisdom. [245] Bhikkhus, whenever virtuous monastics come to a home, the people there generate much merit on these five grounds.”
200 (10) Escape
“Bhikkhus, there are these five elements of escape.1204 What five?
(1) “Here, when a bhikkhu is attending to sensual pleasures,1205 his mind does not launch out upon them, and become placid, settled, and focused on them.1206 But when he is attending to renunciation, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed,1207 well developed, well emerged, well liberated, and well detached from sensual pleasures. And he is freed from those taints, distressful and feverish, that arise with sensual pleasures as condition. He does not feel that kind of feeling.1208 This is declared to be the escape from sensual pleasures.
(2) “Again, when a bhikkhu is attending to ill will, his mind does not launch out upon it, and become placid, settled, and focused on it. But when he is attending to good will, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from ill will. And he is freed from those taints, distressful and feverish, that arise with ill will as condition. He does not feel that kind of feeling. This is declared to be the escape from ill will.
(3) “Again, when a bhikkhu is attending to harming, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to non-harming, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from harming. And he is freed from those taints, distressful and feverish, that arise with harming as condition. He does not feel that kind of feeling. This is declared to be the escape from harming. [246]
(4) “Again, when a bhikkhu is attending to form, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the formless, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from form. And he is freed from those taints, distressful and feverish, that arise with form as condition. He does not feel that kind of feeling. This is declared to be the escape from form.
(5) “Again, when a bhikkhu is attending to personal existence, his mind does not launch out upon it and become placid, settled, and focused on it. But when he is attending to the cessation of personal existence, his mind launches out upon it and becomes placid, settled, and focused on it. His mind is well departed, well developed, well emerged, well liberated, and well detached from personal existence. And he is freed from those taints, distressful and feverish, that arise with personal existence as condition. He does not feel that feeling. This is declared to be the escape from personal existence.
“Delight in sensual pleasures does not lie within him; delight in ill will does not lie within him; delight in harming does not lie within him; delight in form does not lie within him; delight in personal existence does not lie within him. Because he is without the underlying tendencies toward delight in sensual pleasures, delight in ill will, delight in harming, delight in form, and delight in personal existence, he is called a bhikkhu devoid of underlying tendencies. He has cut off craving, stripped off the fetter, and by completely breaking through conceit, he has made an end of suffering. These, bhikkhus, are the five elements of escape.” [247]
1181 Reading here with Be sampiyen’eva saṃvāsaṃ saṃbandhāya sampavattenti. Ce and Ee have saṃsaggatthāya for saṃbandhāya. Mp (Be) seems to support the Be reading with its paraphrase: piyo piyaṃ upasaṅkamitvā paveṇiyā bandhanatthaṃ saṃvāsaṃ pavattayanti. Mp (Ce) has ganthanatthaṃ for bandhanatthaṃ. Saṃbandhāya is glossed paveṇiyā, which may signify the continuity of the family.
1182 Be reads: … sampiyenapi saṃvāsaṃ saṃbandhāya saṃpavattenti, which seems incomplete. Ee is similar in this respect. I follow Ce in positing here two contrasting clauses: …sampiyenapi saṃvāsaṃ saṃsaggatthāya sampavattenti, asampiyenapi saṃvāsaṃ saṃsaggatthāya sampavattenti, but I would replace Ce saṃsaggatthāya with Be saṃbandhāya.
1183 This seems to have been a common criticism of the Buddha. See too 4:22 and 8:11.
1184 Komārabrahmacariyaṃ. Presumably this means the celibacy of one who has always been a virgin.
1185 This passage suggests, contrary to a common assumption, that during the Buddha’s time brahmins were not obliged to marry and adopt the life of a householder. While marriage later became the norm for brahmins during the prime of life, it seems that in this period some brahmins, after completing their training, chose to renounce secular life even in their youth and maintained their renunciant status throughout their lives. On celibate brahmin ascetics, see Samuel 2008:122–23, 154–65.
1186 Cattāro brahmavihāre bhāvetvā. This is one of the few places in the Nikāyas where the word brahmavihāra is used to designate these four meditations collectively. Wherever the word is used in the Nikāyas, it immediately precedes the practitioner’s rebirth in the brahmā world.
1187 I read with Ce and Ee asucipaṭipīto, as against Be asucipaṭipīḷito, “would be oppressed by the impure substance.”
1188 Ce and Ee read: Sace doṇa brāhmaṇo anutuniṃ gacchati, tassa sā hoti brāhmaṇī n’eva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. This reading, it seems, joins the premise of the hypothetical to the consequence of the alternative (that is, when the brahmin has relations with his wife only when she is in season). I follow Brahmāli’s suggestion to delete sace doṇa brāhmaṇo anutuniṃ gacchati, which leaves a text that makes good sense. Be does not have the question about why the brahmin couples with a woman only when she is in season, but follows the statement that he does not couple with a nursing woman with the words: tassa sā hoti brāhmaṇī n’eva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. It seems that, in this reading, a clause has been lost.
1189 Reading with Be and Ee pajatthāpi, as against Ce na pajatthāva.
1190 I assume the text (in all three editions) should be corrected to read na kevalaṃ bhikkhācariyāya rather than kevalam pi bhikkhācariyāya.
1191 Also at SN 46:55, V 121–26, but with a section on the seven factors of enlightenment.
1192 Mp interprets the escape from the hindrances by way of the threefold escape. In relation to the hindrance of sensual desire, escape by suppression (vikkhambhananissaraṇa) occurs through the first jhāna based on the unattractive nature of the body, escape in a particular respect (tadaṅganissaraṇa) through insight, and escape by eradication (samucchedanissaraṇa) through the path of arahantship (broadly interpreting kāmacchanda as craving for any object). (ii) The escape from ill will occurs by suppression through the first jhāna based on loving-kindness, and by eradication through the path of the non-returner. (iii) The escape from dullness and drowsiness occurs by suppression through the perception of light (the visualization of a bright light) and by eradication through the path of arahantship. (iv) The escape from restlessness and remorse occurs by suppression through serenity—remorse being then eradicated through the path of the non-returner and restlessness through the path of arahantship. And (v) the escape from doubt occurs by suppression through the defining of phenomena (dhammavavatthāna; see Vism 587–93, Ppn 18.3–24) and by eradication through the path of stream-entry. Mp does not apply “escape in a particular respect” to the last four hindrances, but Mp-ṭ says it occurs in that the hindrances can be dispelled by reflection (paṭisaṅkhānavasena tassa vinodetabbatāya tadaṅganissaraṇampi labbhat’eva).
1193 Mp interprets these terms from a monastic perspective. One’s own good (attattha) is arahantship, and the good of others (parattha) is the welfare of the lay supporters who provide one with material support (because the offering of such gifts creates merit).
1194 Mp explains that after rising early, he had new gates, a watchtower, and ramparts built and had those that had decayed repaired.
1195 Mp identifies Piṅgiyāni as a brahmin who was a noble disciple established in the fruit of non-returning (anāgāmiphale patiṭṭhitaṃ ariyasāvakaṃ brāhmaṇaṃ). His daily routine was to visit the Buddha and offer him incense and garlands. At the time the sutta begins, he was returning from his daily visit.
1196 For some reason, he cites only four of the nine divisions of the Dhamma. Perhaps it was only these with which he was familiar, or perhaps this implies a later provenance for the others.
1197 Paṭibhātu taṃ piṅgiyānī. Lit., “Let it shine upon you, Piṅgiyānī.”
1198 At SN 3:12, I 81, this verse is spoken by the lay follower Candanaṅgalika, who also recites it after being moved by a sudden surge of inspiration. In the verse, Aṅgīrasa is an epithet of the Buddha.
1199 The following as at 5:143 above.
1200 I have added “this was a foretoken” in compliance with Mp’s use of the word pubbanimitta to characterize the significance of the dreams. Brahmāli suggests: “[the dream] … represented his awakening to the unsurpassed, perfect enlightenment,” with a parallel construction for the corresponding sections below.
1201 Tassa abhisambodhāya ayaṃ paṭhamo mahāsupino pāturahosi. Brahmāli suggests here: “This was the first great dream that was beneficial for his awakening,” again with a parallel construction for the corresponding sections below. The sentence as it stands is perplexing; yet Mp does not comment and there is no Chinese parallel. Ce and Be read tassā for tassa (the Ee reading). Tassā would have to represent sammā sambodhi in the previous sentence, but the question would then arise what abhisambodhāya relates to in §§2–4, where sammā sambodhi does not occur. I find the sentence is more intelligible if we read tassa (as in the following sections), taking it to mean “to him,” that is, to the future Buddha. We can then see the whole sentence as affirming that the dream was indicative of his imminent awakening.
1202 Ce and Be yattha nemittānaṃ cakkhu na kamati (Ee na kkhamati). The Pāli itself mixes metaphors.
1203 Pabbajitā. Elsewhere I have usually rendered pabbajita as “one who has gone forth,” and occasionally as “monk.” Here, to avoid an unwieldy “virtuous ones who have gone forth,” and to keep the rendering gender-neutral, I use “monastics.” “Home” renders kula, lit. “family,” but in this context the former better conveys the sense.
1204 Nissāraṇīyā dhātuyo. Mp glosses nissāraṇīya with visaṃyutta, “detached, disconnected,” and dhātuyo with attasuññasabhāvā, “a nature empty of self.”
1205 Mp: “Having emerged from jhāna on an unattractive object, he sends his mind in the direction of sensual pleasures for the purpose of investigating them, just as one might take an antidote for the purpose of investigating a poison.” Mp-ṭ: “Such a bhikkhu does not attend to sensual pleasures in the sense [that he is overcome] by the defilement. Rather, he investigates: ‘My mind is now fixed in renunciation. Why do sensual thoughts arise?’”
1206 Though all three editions here read vimuccati, Mp glosses the word with adhimuccati. The latter makes better sense to me. The manuscript traditions, as well as printed editions, show irregular variations between these two readings throughout the Nikāyas.
1207 I read with Ce and Be sugataṃ, as against Ee sukataṃ. The former has the support of Mp, which glosses “well departed because it has gone into the object” (gocare gatattā suṭṭhu gataṃ). I believe, however, that the sense of sugataṃ is that the mind has gone away from the defilement, which ties up better with the notion of escape (nissaraṇa).
1208 Na so taṃ vedanaṃ vediyati. Mp: “He does not feel that sensual feeling or that distressful and feverish feeling.”