§2. Conversion Not to be by Miracles

1. The Exalted One was once staying among the Mallas, at Anapiya, one of their towns.

2. Now the Exalted One, having robed himself, put on his cloak, and took his bowl, and entered the town for alms.

3. The Blessed One thought: “It is too early for me now to go through Anapiya for alms. I might go to the pleasance where Bhaggava,the wanderer dwells, and call upon him.”

4. So the Exalted One went to the pleasance and to the place where Bhaggava the wanderer was.

5. Then Bhaggava spake thus to the Exalted One: “Let my Lord, the Exalted One come near. Welcome to the Exalted One! It is long since the Exalted One has taken the opportunity to come our way. May it please you, Sir, to be seated; here is a seat made ready.”

6. The Exalted One sat down thereon, and Bhaggava, taking a certain low stool, sat down beside him. So seated, Bhaggava the wanderer spake thus to the Exalted One:

7. “Some days ago, Lord, Sunakkhatta of the Licchavis called on me and spake thus: ‘I have now given up the Exalted One, Bhaggava. I am remaining no longer under him as my teacher.’ Is the fact really so?”

8. “It is just so, Bhaggava, as Sunakkhatta of the Licchavis said.

9. “Some days ago, Bhaggava, a good many days ago, Sunakkhatta, the Licchavi, came to call on me, and spake thus: ‘Sir, I now give up the Exalted One, I will henceforth remain no longer under him as my teacher.’ When he told me this, I said to him: ‘But, now, Sunakkhatta, have I ever said to you: ‘Come, Sunakkhatta, live under me as my pupil?’

10. “‘No, Sir, you have not’, replied Sunakkhatta.

11. “Or have you ever said to me: ‘Sir, I would fain dwell under the Exalted One (as my teacher)?’

12. “‘No, Sir, I have not,’ said Sunakkhatta.

13. “‘But if I said not the one, and you said not the other, what are you and what am I, that you talk of giving up?’

14. “‘Well, but. Sir, the Exalted One works me no mystic wonders surpassing the power of ordinary men.’

15. “Why, now, Sunakkhatta, have lever said to you: ‘Come, take me as your teacher, Sunakkhatta, and I will work for you mystic wonders surpassing the power of ordinary men?’

16. “‘You have not, Sir.’

17. “Or have you ever said to me: ‘Sir, I would fain take the Exalted One as my teacher, for he will work for me mystic wonders beyond the powers of ordinary men?’

18. “‘I have not, Sir.’

19. “‘But if I said not the one, and you said not the other, what are you and what am I, foolish man, that you talk of giving up? What think you, Sunakkhatta?’

20. “Whether mystic wonders beyond the power of ordinary men are wrought, or whether they are not, is not the object for which I teach the Dhamma this: that it leads to the thorough destruction of ill for the doer thereof?’

21. “‘Whether, Sir, they are wrought or not, that is indeed the object for which the Norm is taught by the Exalted One.’

22. “But Bhaggava, Sunakkhatta went on saying to me, ‘Sir, the Exalted One does not reveal to me the beginning of things.’

23. “Why now, Sunakkhatta, have I ever said to you: ‘Come, Sunakkhatta, be my disciple and I will reveal to you the beginning of things?’

24. “‘Sir, you have not.’

25. “Or have you ever said to me: ‘I will become the Exalted One’s pupil, for he will reveal to me the beginning of things?’

26. “‘Sir, I have not.’

27. “‘But if I have not said the one and you have not said the other, what are you and what am I, foolish man, that you talk of giving up on that account? What [is it to] you, Sunakkhatta? Whether the beginning of things be revealed, or whether it be not, is the object for which I teach the Dhamma this: that it leads to the thorough destruction of ill for the doer thereof?’

28. “‘Whether, Sir, they are revealed or not, that is indeed the object for which the Dhamma is taught by the Exalted One.”

29. “‘If then, Sunakkhatta, it matters not to that object whether the beginning of things be revealed, or whether it be not, of what use to you would it be to have the beginning of things revealed?’

30. “‘In many ways have you, Sunakkhatta, spoken my praises among the Vajjins.’

31. “‘In many ways have you, Sunakkhatta, spoken the praises of the Dhamma among the Vajjins.’

32. “‘In many ways have you, Sunakkhatta, spoken the praises of the Order among the Vajjins.’

33. “I tell you, Sunakkhatta, I make known to you, that there will be those that shall say concerning you thus: ‘Sunakkhatta of the Licchavis was not able to live the holy life under Gautama the recluse. And he, not being able to adhere to it, hath renounced the discipline and turned to lower things.’

34. “Thus, Bhaggava, did Sunakkhatta of the Licchayis, addressed by me, depart from this Doctrine and Discipline, as one doomed to disaster.”

35. And soon after, leaving the Doctrine and Discipline of the Buddha, Sunakkhatta started telling people that there was nothing superhuman about the Buddha’s ennobling gifts of knowledge and insight; that it was his own reasoning which had hammered out a doctrine of his own evolving and of his personal invention, such that whoso hears it preached for his good has only to act up to it to be guided to the utter ending of ill.

36. Although Sunakkhatta was slandering the Buddha, what he was telling people was true. For the Buddha never resorted to the superhuman or the miraculous in propagating his Doctrine.

§ 3. Conversion Not to be by Force

1. The Blessed One was once going along the high road between Rajagraha and Nalanda with a great company of the brethren,—with about five hundred brethren. And Suppiya the mendicant, too, was going along the high road between Rajagraha and Nalanda with his disciple, the youth Brahmadatta.

2. Now just then, Suppiya the mendicant was speaking in many ways in dispraiseof the Buddha, in dispraise of the Doctrine, in dispraise of the Order. But young Brahmadatta, his pupil, gave utterance, in many ways, to praise of the Buddha, to praise of the Doctrine, to praise of the Order.

3. Thus they two, teacher and pupil, holding opinions in direct contradiction one to the other, were following, step by step, after the Blessed One and the comany of the brethren.

4. Now the Blessed One put up at the royal rest-house in the Ambalatthika pleasance to pass the night, and with him the company of the brethren. And so also did Suppiya the mendicant, and with him his young disciple Brahmadatta. And there, at the rest-house, these two carried on the same discussion as before.

5. And in the early dawn a number of the brethren assembled, as they rose up, in the pavilion; and the subject of the talk that sprang up among them was the conversation between Suppiya and Bramhadatta.

6. Now the Blessed One, on realising what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him. And when he had sat down he said: “What is the talk on which you are engaged sitting here, and what is the subject of the conversation between you?” And they told him all. And he said:

7. “Brethren, if outsiders should speak against me or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart-burning, or feel ill-will.

8. “If you, on that account, should be angry and hurt, that would stand in the way of your own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?”

9. “That would not be so, Sir.”

10. “But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying: ‘ or this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.’

11. “But also, brethren, outsiders may speak in praise of me, in praise of the Doctrine, in praise of the Order. What are the things when they would say praising me you would say?

12. “He may say ‘Putting away the killing of living things, Gautama the recluse holds aloof from the destruction of life. He has laid the cudgel and the sword aside; and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.’ It is thus that the unconverted man, when speaking in praise of the Tathagata, might speak.

13. “Or he might say: ‘Putting away the taking of what has not been given, Gautama the recluse lived aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come, he passes his life in honesty and purity of heart.’

14. “Or he might say: ‘Putting away unchastity, Gautama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act.’

15. “Or he might say: ‘Putting away lying words, Gautama the recluse holds himself aloof from falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.’

16. “Or he might say: ‘Putting away slander, Gautama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder-together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.’

17. “Or he might say: ‘Putting away rudeness of speech, Gautama the recluse holds himself aloof from harsh language. Whatsover word is blameless, pleasant to the ear, lovely, reaching to the heart, urbane, pleasing to the people, beloved of the people—such are words he speaks.’

18. “Or he might say : ‘ Putting away frivolous talk, Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order. He speaks, and at the right time, words worthy to be laid up in one’s heart, fitly illustrated, clearly divided, to the point.’

19. “Or he might say: ‘Gautama the recluse holds himself aloof from causing injury to seeds or plants.

‘He takes but one meal a day, not eating at night, refraining from food after hours (after midday).

‘He refrains from being a spectator at shows, at fairs with nautch dances, singing, and music.

‘He abstains from wearing, [or] adorning or ornamenting himself with, garlands, scents, and unguents.

‘He abstains from the use of large and lofty beds.

‘He abstains from accepting silver or gold.

‘He abstains from accepting uncooked grain.

‘He abstains from accepting women or girls.

‘He abstains from accepting bond-men or bond-women.

‘He abstains from accepting sheep or goats.

‘He abstains from accepting fowls or swine.

‘He abstains from accepting elephants, cattle, horses and mares.

‘He abstains from accepting cultivated fields or waste.

‘He abstains from acting as a go-between or messenger.

‘He abstains from buying and selling.

‘He abstains from cheating with scales or bronzes or measures.

‘He abstains from the crooked ways of bribery, cheating and fraud.

‘He abstains from maiming, murder, putting in bonds; highway robbery, dacoity, and violence.’

20. “Such are the things, brethren, which an unconverted man, when speaking in praise of the Tathagata, might say. But you should not, even on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so, that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: ‘For this or that reason this is the fact; that is so; such a thing is found among us, is in us.’”

§ 4. A Bhikkhu Must Fight to Spread Virtue (Dhamma)

1. Addressing the Bhikkhus, the Lord once said:

2. “It is not I, O disciples, that quarrel with the world,” said the Lord, “but the world that quarrels with me. A teacher of the truth does not quarrel with anyone in the world.”

3. “Warriors, warriors, Lord, we call ourselves. In what way then are we warriors?”

4. “We wage war, O disciples, therefore we are called warriors.”

5. “Wherefore, Lord, do we wage war?”

6. “For lofty virtues, for high endeavour, for sublime wisdom—for these things do we wage war; therefore we are called warriors.”

7. Where virtue is in danger do not avoid fighting, do not be mealy-mouthed.

Book Five, Part IV—The Bhikkhu and the Laity

1. *The Bond of Alms* — 2. *Mutual Influence* — 3. *Dhamma of the Bhikkhu and the Dhamma of the Upasaka*

§ 1. The Bond of Alms

1. The Sangh was an organised body, the membership of which was not open to all.

2. To be a mere Parivrajaka was not enough to give the Parivrajaka a membership of the Sangh.

3. It is only after the Parivrajaka had obtained Upasampada that he could become a member of the Sangh.

4. The Sangh was an independent body. It was independent even of its founder.

5. It was autonomous. It could admit anyone it liked to its membership. It could dismember [=expel] any member, provided it acted in accordance with the rules of the Vinaya Pitaka.

6. The only cord which bound the Bhikkhu to the Laity was alms.

7. The Bhikkhu depended upon alms, and it is the laity who gave alms.

8. The laity was not organised.

9. There was a Sangha-Diksha, or a ceremony for marking the initiation of a person in the Sangh.

10. Sangha-Diksha included both initiation into the Sangh, as well as into the Dhamma.

11. But there was no separate Dhamma-Diksha for those who wanted to be initiated into the Dhamma but did not wish to become members of the Sangh, one of the consequences of which was to go from home into homelessness.

12. This was a grave omission. It was one of the causes which ultimately led to the downfall of Buddhism in India.

13. For this absence of the initiation ceremony left the laity free to wander from one religion to another and, worse still, follow [them] at one and the same time.

§ 2. Mutual Influence

1. However, the bond of alms was enough for a Bhikkhu to reform an erring member of the laity.

2. In this connection the following rules mentioned in the Anguttara Nikaya are worthy of attention.

3. In addition to these prescriptions, the laity had a general right to complain against a Bhikkhu to other Bhikkhus, against any mischief or misconduct.

4. The moment the complaint reached the Buddha and he had verified it, the relevant rule in the Vinaya Pithaka was amended to make the repetition of such a conduct, an offence against the Sangh.

5. The Vinaya Pithaka is nothing but redress of the complaints of the laity.

6. Such was the relation between the Bhikkhu and the Laity.

§ 3. Dhamma of the Bhikkhu and the Dhamma of the Upasaka

1. Some critics of Buddhism allege that Buddhism is not a religion.

2. No attention should be paid to such criticism. But if any reply is to be given, it is that Buddhism is the only real religion and those who do not accept this must revise their definition of religion.

3. Other critics do not go so far as this. What they say is that Buddhism as a religion is concerned only with the Bhikkhu. It does not concern itself with the common man. Buddhism kept the common man outside its pale.

4. The references to the Bhikkhu occur so often in the dialogues of the Buddha that they go to strengthen the criticism.

5. It therefore becomes necessary to make the matter clear.

6. Was the Dhamma common to both? Or is there any part of the Dhamma which is binding on the Bhikkhu but not so on the laity?

7. Merely because the sermons were addressed to the gathering of the Bhikkhus, it must not be supposed that what was preached was intended to apply to them only. What was preached applied to both.

8. That the Buddha had the laity in mind when he preached: (1) The Panchasila, (2) The Ashtanga Marga, and (3) The Paramitas, is quite clear from the very nature of things; and no argument, really speaking, is necessary.

9. It is [for] those who have not left their homes and who are engaged in active life that Panchasila, Ashtanga Marga, and Paramitas are essential. It is they who are likely to transgress them, and not the Bhikkhu who has left home, who is not engaged in active life, and who is not likely to transgress them.

10. When the Buddha, therefore, started preaching his Dhamma, it must be [=have been] principally for the laity.

11. It is not, however, necessary to rely merely on inference. There is direct evidence to disprove the criticism.

12. Reference may be made to the following sermon:

13. Once while the Lord was staying at Shravasti in Jeta’s Grove in Anathapindika’s pleasance, there came to him the lay follower Dhammika, with [an]other five hundred lay followers; who, after due salutations, took his seat to one side, and addressed the Lord as follows:

14. “What conduct, O Lord, perfects both those that are Bhikkhus and those that are only Upasakas–i.e., those who are homeless and those who are not?

15. “Let the almsmen seated round with these lay followers learn the saving truth.”

16. The Blessed Lord said: “Give ear, almsmen. Hear, and keep the rules prescribed.

17. “Go not thy round when noon is past; betime seek alms. Snares greet the untimely guest.

18. “Before thou seek thy meal, clear thou thy mind of zest for forms, sounds, odours, taste, and luck.

19. “Thine alms received, return alone, to sit apart and think, with fixed mind that never stays [=strays?] abroad

20. “In talk with pious folk, almsmen, let thy theme be the Doctrine.

21. “Treat alms, cell, bed, water, and rinsings just as means, and nothing more.

22. “Such reasoned use will leave an almsman as unstained as [a] lotus leaf whereon no drop of water rests.

23. “I now pass to the conduct which perfects the lay followers. To them I say:

24. “Slay not, nor doom to death, nor sanction slaughter. Do no violence to aught that lives, strong or weak. Love all living beings.

25. “No layman wittingly should thieve or order theft; take but what others give.

26. “Shun incontinence as it were a pit of fire; on failing continence, debauch no wedded wife.

27. “In conclaves, courts, let him not be; let him not prompt or sanction lies; let him renounce untruth.

28. “Observe this law: shun drink; make no man drink; sanction no drinking. Mark how drink to madness leads.

29. “Through drink, fools sin, and egg lax brethren on to sin. So flee this maddening vice, this folly, bliss of fools.

30. “Slay not, steal not, lie not; from strong drink keep away; refrain from lechery.

31. “So make thy sabbath vows as week succeeds week, and keep with pious hearts this eight-fold festival.

32. “At morn, these vows performed, with pious, thankful heart, be wise; and of thy means give almsmen food and drink.

33. “Cherish thy parents well; follow a righteous trade.

34. “Thus shall the layman, staunch, reach realms of light above.”

35. It will thus be seen that the Dharnma was the same for both.

36. There are of course differences in the call made upon the two.

37. A Bhikkhu must take five vows.

38. He must take the vow that he shall not kill.

39. He must take the vow that he shall not appropriate to himself property of another which has not been given to him.

40. He must take the vow that he shall never tell a lie.

41. He must take the vow that he shall not try to have carnal knowledge of a woman.

42. He must take the vow that he shall never drink any intoxicating drink.

43. All these rules are binding also upon the layman.

44. The only difference lies in this: with the Bhikkhu they are vows which are not to be transgressed, with the layman they are moral obligations to be voluntarily honoured.

45. Besides, there are two other differences which are noteworthy.

46. A Bhikkhu cannot have private property. A layman can have.

47. A Bhikkhu is free to enter parnibban. Nibbana is enough for a layman.

48. These are the similarities and differences between a Bhikkhu and the layman.

49. Dhamma, however, is the same for both.

http://www.columbia.edu/…/ambedkar_buddha/05_05.html

Book Five, Part V—Vinaya for the Laity

1. *Vinaya for the Wealthy* — 2. *Vinaya for the Householder* — 3. *Vinaya for Children* — 4. *Vinaya for Pupils* — 5. *Vinaya for Husband and Wife* — 6. *Vinaya for Master and Servant* — 7. *Conclusions* — 8. *Vinaya for Girls*

§ 1. Vinaya for the Wealthy

(1.i)

1. The Blessed Lord did not elevate poverty by calling it a blessed state of life.

2. Nor did he tell the poor that they may remain content, for they will inherit the earth.

3. On the contrary: he said riches are welcome. What he insisted upon is that the acquisition of riches must be subject to Vinaya.

(1.ii)

1. Once Anathapindika came to where the Exalted One was. Having come, he made obeisance to the Exalted One, and took a seat at one side, and asked, “Will the Enlightened One tell what things are welcome, pleasant, agreeable, to the householder, but which are hard to gain?”

2. The Enlightened One, having heard the question put to him, said, “Of such things the first is to acquire wealth lawfully.

3. “The second is to see that your relations also get their wealth lawfully.

4. “The third is to live long and reach great age.

5. “‘For a true householder for the attainment of these three things, which in the world are welcome, pleasant, agreeable, but hard to gain, there are also four conditions precedent. They are the blessing of faith, the blessing of virtuous conduct, the blessing of liberality, and the blessing of wisdom.

6. “The blessing of faith and belief consist in the supreme knowledge of the Tathagata which teaches, ‘This is He, the Exalted One, the Holy One, the Supremely Awakened One, the perfect in Knowledge and in Conduct, the Auspicious, the Knower of all the worlds, the Incomparable Trainer of men, the Teacher of Devas and men.’

7. “The blessing of virtuous conduct which abstains from taking life, thieving, unchastity, lying, and partaking of fermented liquor.

8. “The blessing of liberality consists in the householder living with mind freed from the taint of avarice, generous, open-handed, delighting in gifts, a good one to be asked, and devoted to the distribution of gifts.

9. “Wherein consists the blessing of wisdom? Ye know that a householder who dwells with mind overcome by greed, avarice, ill-will, sloth, drowsiness, distraction, and flurry, commits wrongful deeds, and neglects that which ought to be done, and by so doing is deprived of happiness and honour.

10. “Greed, avarice, ill-will; sloth and drowsiness; distraction, and flurry and doubt, are stains of the mind. A householder who gets rid of such stains of the mind acquires great wisdom, abundant wisdom, clear vision, and perfect wisdom.

11. “Thus to acquire wealth legitimately and justly, earned by great industry, amassed by strength of the arm, and gained by sweat (of the brow), is a great blessing. The householder makes himself happy and cheerful, and preserves himself full of happiness; also make parents, wife and children, servants and labourers, friends and companions, happy and cheerful, and preserves them full of happiness.”

§ 2. Vinaya for the Householder

On this matter the Buddha’s thoughts are embodied in his discourse with Sigala.

1. At one time the Exalted One was in the Squirrels’ Feeding-ground in Velu Vana, in Rajagraha.

2. Now at this time young Sigala, a householder’s son, rising betimes, went forth from Rajagraha, and with wet hair and wet garments and clasped hands uplifted, paid worship to the several quarters of earth and sky–to the east, south, west, and north, to the nadir and the zenith.

3. And the Exalted One early that morning dressed himself, took his bowl and robe, and entered Rajagraha seeking alms. He saw young Sigala worshipping and asked him, “Why do you worship the several quarters of earth and sky?”

4. “My father, when he was dying, said to me, ‘Dear son, you should worship the quarters of earth and sky. So I, sir, honouring my father’s word, worship in this wise.’”

5. “But how can this be the true religion of a man of the world? ” asked the Blessed One. “What else can be the religion of man?” replied Sigala. “If there is, it would be an excellent thing if the Exalted One would tell me what it is.”

6. “Hear then, young householder, give ear to my words, and I will tell you what it is.” “So be it, Sir,” responded young Sigala. And the Exalted One said:

7. “A religion, to be a religion of man, must teach him to shun bad conduct. The destruction of life, the taking of what is not given, licentiousness, and lying speech, are the four vices of conduct which he must avoid.

8. “Know ye, Sigala, evil deeds are done from motives of partiality, enmity, stupidity, and fear. If he is not led away by these motives, he will do no evil deed.

9. “A religion, to be religion of man, must teach him not to dissipate his wealth. Dissipation of wealth results from being addicted to intoxicating liquors, frequenting the streets at unseemly hours, haunting fairs, being infatuated by gambling, associating with evil companions, the habit of idleness.

10. “There are, Sigala, six dangers which follow from being addicted to intoxicating liquors: actual loss of wealth, increase of quarrels, susceptibility to disease, loss of good character, indecent exposure, impaired intelligence.

11. “Six are the perils from frequenting the streets at unseemly hours: he himself is without guard or protection, and so also are his wife and children, so also is his property; he, moreover, becomes suspected as the doer of undiscovered crimes, and false rumours fix on him, and many are the troubles he goes out to meet.

12. “Six are the perils from the haunting of fairs: he is ever thinking, where is there dancing? Where is there singing? Where is there music? Where is recitation? Where are the cymbals? Where the tam-tams?

13. “Six are the perils for him who is infatuated with gambling: as winner he begets hatred, when beaten he mourns his lost wealth; his actual substance is wasted; his word has no weight in a court of law; he is despised by friends and officials; he is not sought after by those who would give or take in marriage, for they would say that a man who is a gambler cannot afford to keep a wife.

14. “Six are the perils from associating with evil companions: any gambler, any libertine, any tippler, any cheat, any swindler, any man of violence is his friend and companion.

15. “Six are the perils of the habit of idleness: he says it is too cold and does no work, he says it is too hot and does no work, he says it is too early or too late and does no work, he says ‘I am too hungry’ and does no work, he says ‘I am too full’ and does no work. And while all that he should do remains undone, new wealth he does not get, and such wealth as he has dwindles away.

16. “A religion, to be a religion of man, must teach him to know who is a true friend.

17. “Four are they who should be reckoned as foes in the likeness of friends; to wit, a rapacious person, the man of words not deeds, the flatterer, and the fellow-waster [=companion in dissipation].

18. “Of these, the first is to be reckoned as a foe in the likeness of a friend, for he is rapacious, he gives little and asks much, he does his duty out of fear, he pursues his own interests.

19. “A man of words who is not a man of deeds is to be reckoned as a foe in the likeness of a friend: for he makes a friendly profession as regards the past, he makes [a] friendly profession as regards the future, he tries to gain your favour by empty sayings; when the opportunity for service has arisen, he avows his disability.

20. “The flatterer is to be reckoned as a foe in the likeness of a friend: for he both consents to do wrong, and dissents from doing right; he praises to your face; he speaks ill of you to others.

21. “So also the fellow-waster companion is to be reckoned as a foe in the likeness of a friend: for he is your companion when you frequent the streets at untimely hours, he is your companion when you haunt shows and fairs, he is your companion when you are infatuated with gambling.

22. “Four are the friends who should be reckoned as sound at heart: the helper; the friend who is the same in happiness and adversity; the friend of good counsel; the friend who sympathises.

23. “The friend who is a helper is to be reckoned as sound at heart: because he guards you when you are off your guard, he guards your property when you are off your guard; he is a refuge to you when you are afraid; when you have tasks to perform he provides a double supply of what you may need.

24. “The friend who is the same in happiness and adversity is to be reckoned as sound of heart: because he tells you his secrets; he keeps secret your secrets; in your troubles he does not foresake you; he lays down even his life for your sake.

25. “The friend who declares what you need to do is sound of heart: because he restrains you from doing wrong, he enjoins you to do what is right, he informs you of what you had not heard before, he reveals to you the way of heaven.

26. “The friend who sympathises is to be reckoned as sound at heart: because he does not rejoice over your misfortunes; he rejoices over your prosperity; he restrains anyone who is speaking ill of you; he commends anyone who is praising you.” Thus speaks the Exalted One.

27. “Instead of teaching him to worship the six quarters, a religion which is a religion of man must teach him to respect and revere his parents, his teachers, his wife and children, his friends and companions, his servants and workmen, and his religious teachers.”

§ 3. Vinaya for Children

1. “A child should minister to his parents, saying: ‘Once supported by them, I will now be their support, I will perform duties incumbent on them; I will keep up the lineage and tradition of my family, I will make myself worthy of my heritage.’ For the parents show their love for him, they restrain him from vice, they exhort him to virtue, they train him to a profession, they contract a suitable marriage for him, and in due time they hand over his inheritance.”

§ 4. Vinaya for Pupils

1. “A pupil should minister to his teachers by rising from his seat, in salutation by waiting upon them, by eagerness to learn, by personal service, and by attention when receiving their teaching. For, teachers love their pupil, they train him in that wherein he has been well trained, they make him hold fast that which is well held, they thoroughly instruct him in the lore of every art, they speak well of him among his friends and companions. They provide for his safety in every quarter.”

§ 5. Vinaya for Husband and Wife

1. “A husband should minister to his wife by showing respect, by courtesy, by faithfulness, by handing over authority to her, by providing her with adornment. For the wife loves him, her duties are well performed: by hospitality to the kin of both, by faithfulness, by watching over the goods he brings, and by skill and industry in discharging all her business.

2. “A clansman should minister to his friends and companions by generosity, courtesy, and benevolence, by treating them as he treats himself, and by being as good as his word. For his friends and familiars love him, they protect him when he is off his guard, and on such occasions guard his property; they become a refuge in danger; they do not forsake him in his trouble, and they show consideration for his family.”

§ 6. Vinaya for Master and Servant

1. “A master should minister to his servants and employees by assigning them work according to their strength, by supplying them with food and wages, by tending them in sickness, by sharing with them unusual delicacies, by granting leave at times. For servants and employees love their master: they rise before him, they lie down to rest after him; they are content with what is given to them, they do their work well, and they carry about his praise and good fame.

2. “A clansman should minister to religious teachers by affection in act and speech and mind, by keeping open house to them, by supplying their temporal needs. For religious teachers restrain him from evil, they exhort him to good, they love him with kindly thoughts, they teach him what he had not heard, they correct and purify what he has heard.”

§7. Conclusions

1. When the Exalted One had thus spoken, Sigala, the young householder, said this: “Beautiful, Lord, beautiful! As if one should set up again that which had been overthrown, or reveal that which had been hidden; or should disclose the road to one that was astray, or should carry a lamp into darkness, saying: ‘They that have eyes will see!’ Even so hath the Truth been manifested by the Exalted One in many ways.

2. “And I, even I, do go to him as my refuge, and to the Truth and to the Order. May the Exalted One receive me as his lay-disciple, as one who has taken his refuge in him from this day forth as long as life endures.”

§ 8. Vinaya for Girls

1. Once the Exalted One dwelt near Bhaddiya in Jatiya Wood; and there Uggaha, Mendaka’s grandson, paid him a visit and, after saluting, sat down at one side. So seated, he said to the Exalted One:

2. “Lord, let the Exalted One accept a meal at my house tomorrow, he as fourth (with us three).”

3. The Exalted One accepted by his silence.

4. Then Uggaha, seeing the Exalted One had accepted, rose from his seat, saluted, and took his leave, keeping the Exalted One on his right.

5. Now when the night was over, the Exalted One, robing himself in the morning, took his bowl and cloak and went to Uggaha’s house, and there sat down on the seat made ready. And Uggaha served with his own hand. and satisfied the Exalted One with plenty of food.

6. And when the Exalted One had removed his hand from his bowl, he sat down at one side. Thus seated, he said:

7. “Lord, these girls of .mine will be going to their husbands’ families; Lord, let the Exalted One counsel them, let the Exalted One advise them, for their good and happiness for many a day!”

8. Then the Exalted One spoke to them and said: “Wherefore, girls, train yourselves in this way: ‘To whatsoever husband our parents shall give us–wishing our weal, seeking our happiness, compassionate–because of compassion for him we will rise up early, be the last to retire, be willing workers, order all things sweetly. and be gentle-voiced.’ Train yourselves thus, girls.

9. “And in this way also, girls: ‘We will honour, revere, esteem. and respect all who are our husband’s relatives, whether mother or father, recluse or godly man’ and on their arrival will offer them a seat and water.’ Train yourselves thus, girls.

10. “And in this way also. girls: ‘We will be deft and nimble at our husband’s home-crafts, whether they be of wool or cotton, making it our business to understand the work so as to do and get it done.’ Train yourselves thus, girls.

11. “And in this way also, girls: ‘Messengers and workfolk. we will know the work of each by what has been done, their remissness by what has not been done; we will know the strength and the weakness of the sick; we will divide the hard and soft food, each according to his share.’ Train yourselves thus, girls.

12. “And in this way also, girls: ‘The money, corn, silver and gold that our husband brings home, we will keep safe, watch and ward over it, and act as no robber, thief, carouser, wastrel therein.’ Train yourselves thus, girls.”

13. On hearing this advice, the daughters of Uggaha felt exceedingly happy and were grateful to the Lord.

BOOK SIX: HE AND HIS CONTEMPORARIES

Book Six, Part I—His Benefactors

*Book Six, Part I — His Benefactors*

1. *Gift from King Bimbisara* — 2. *Gift from Anathapindika* — 3. *Gift from Jeevaka* — 4. *Gift from Ambrapali* — 5. *Munificence of Vishakha*

§ 1. Gift from King Bimbisara

1. King Bimbisara was not merely a follower of the Blessed Lord; he was also a great devotee, and a great supporter of his Dhamma.

2. After his becoming a lay disciple, Bimbisara asked, “Might the Blessed Lord consent to take his meal with me tomorrow, together with the fraternity of the monks?”

3. The Blessed One expressed his consent by remaining silent.

4. Then King Bimbisara, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away.

5. And when the night had elapsed, Bimbisara ordered excellent food to be prepared, and at [that] time announced to the Blessed One in the words: “It is time. Lord, the meal is ready.”

6. And in the forenoon the Blessed One, having put on his under-robe, took his alms-bowl, and with his robe on, entered the city of Rajagraha, accompanied by monks who had all been Jatilas before.

7. And the Blessed One went to the palace of King Bimbisara. Having gone there, he sat down with the monks who followed him, on seats laid out for them. Then King Bimbisara with his own hands served the fraternity of monks with the Buddha at its head; and when the Blessed One had finished his meal and cleaned his bowl and his hands, he sat down near him.

8. Sitting near him King Bimbisara thought: “Where may I find a place for the Blessed One to live in, not too far from the village and not too near, suitable for going and coming, easily accessible for people who keep on seeking him, by day not too crowded, where there is little sound, little noise by night, sequestered, hidden from men, well fitted for a retired life?”

9. And King Bimbisara thought: “There is the Veluvana, my pleasure garden, which is not too far from the town and not too near, suitable for going and coming. What if I were to make an offering of the Veluvana pleasure garden to the fraternity of monks, with the Buddha at its head?”

10. And King Bimbisara took a golden vessel with water in it, to be poured over the Buddha’s hand; and made a gift to the Blessed One, saying, “I give this Veluvana pleasure garden, Lord, to the fraternity of monks with the Buddha at its head.” The Blessed One accepted the park.

11. Then the Blessed One, after having taught, incited, animated, and gladdened King Bimbisara by religious discourse, rose from his seat and went away.

12. And in consequence of this event the Blessed One, after having delivered a religious discourse, addressed the monks: “I allow you, monks, to receive this donation of a park.”

§ 2. Gift from Anathapindika

1. After his conversion, Anathapindika once went to the Blessed Lord. Taking his seat on his right side, he said:

2. “The Lord knows that I dwell in Shravasti, a land rich in produce, and enjoying peace; Pasendi is the great king thereof.

3. “Now am I wishful to found a Vihar there. I pray you, of your tenderness, come to Shravasti and accept it from me.”

4. The Blessed Lord kept silent and thereby showed his willingness to accept the gift.

5. Anathapindika, the friend of the destitute and the supporter of orphans, having returned home, saw the garden of the heir-apparent, Jeta, with its green groves and limpid rivulets, and thought: “This is the place which will be most suitable as a Vihara for the fraternity of the Blessed One.” And he went to the prince and asked leave to buy the ground.

6. The prince was not inclined to sell the garden, for he valued it highly. He at first refused, but said at last: “If you can cover it with gold, then, and for no other price, shall you have it.”

7. Anathapindika rejoiced and began to spread his gold; but Jeta said: “Spare yourself trouble, for I will not sell.” But Anathapindika insisted. Thus they differed and contended, until they resorted to the magistrate.

8. Meanwhile the people began to talk of the unwonted proceeding; and the prince, hearing more of the details, and knowing that Anathapindika was not only very wealthy but also straightforward and sincere, inquired into his plans. On hearing the name of the Blessed One, the prince became anxious to share in the foundation, and he accepted only one-half of the gold, saying: “Yours is the land, but mine are the trees. I will give the trees as my share of the offering to the Lord.”

9. Having made the foundation, they began to build the hall which rose loftily in due proportions, according to the directions which the Blessed One had given; and it was beautifully decorated with appropriate carvings.

10. This Vihara was called Jetavana, and the friend of the orphans invited the Lord to come to Shravasti and receive the gift. And the Blessed One left Kapilavastu and came to Shravasti.

11. While the Blessed One entered Jetavana, Anathapindika scattered flowers and burned incense, and as a sign of the gift he poured water from a golden dragon pitcher, saying, “This Jetavana Vihara I give for the use of the brotherhood throughout the world.”

12. The Blessed One received the gift, and replied: “May all evil influences be overcome; may the offering promote the kingdom of righteousness, and be a permanent blessing to mankind in general and especially also to the giver.”

13. Anathapindika was one of the eighty chief disciples who bore the title of Chief Almsgiver.

§ 3. Gift from Jeevaka

1. Jeevaka the physician visited the Blessed One twice a day, whenever the Blessed One happened to be in Rajagraha.

2. Jeevaka found the Veluvana, gifted away to the Blessed One by King Bimbisara, too far away.

3. Jeevaka had his own park in Rajagraha, known as Ambavana, which was much nearer from [=to] his place.

4. He thought of building a Vihara with all its adjuncts, and present[ing] the Ambavana and the Vihara to the Blessed One.

5. With this idea in his mind he approached the Blessed One, and requested him to let him fulfil his wishes.

6. The Blessed Lord showed his acceptance by remaining silent.

§ 4. Gift from Ambrapali

1. Now the Exalted One was staying at Nadika and was wishing for a change. He addressed Ananda, and said: “Come, Ananda, let us go on to Vesali.”

2. “So be it. Lord,” said Ananda, in assent, to the Exalted One.

3. Then the Exalted One proceeded, with a great company of the brethren, to Vesali, and there at Vesali, the Exalted One stayed at Ambrapali’s grove.

4. Now the courtesan Ambrapali heard that the Exalted One had arrived at Vesali, and was staying there at her mango grove. And ordering a number of state vehicles to be made ready, she mounted one of them, and went forth with her train from Vesali towards her garden. She went in the carriage as far as the ground was passable for carriages; there she alighted, and she proceeded on foot to the place where the Exalted One was, and took her seat respectfully on one side. And when she was thus seated the Exalted One instructed her with religious discourse.

5. Then she addressed the Exalted One, and said: ” May the Exalted One do me the honour of taking his meal, together with the brethren, at my house tomorrow ? “

6. And the Exalted One gave, by silence, his consent. Then when Ambrapali the courtesan saw that the Exalted One had consented, she rose from her seat and bowed down before him; and keeping him on her right hand as she passed him, she departed thence.

7. Now the Licchavis of Vesali heard that the Exalted One had arrived at Vesali, and was staying at Ambrapali’s grove. They too wanted to invite the Buddha to their place for a meal. And ordering a number of state carriages to be made ready, they each mounted one of them and went forth with their train from Vesali.

8. They and Ambrapali crossed on the way.

9. And Ambrapali drove up against the young Licchavis, axle to axle, wheel to wheel, and yoke to yoke, and the Licchavis said to Ambrapali the courtesan, “How is it, Ambrapali, that thou drivest up against us thus?”

10. “My Lords, I have just invited the Exalted One and his brethren for their morrow’s meal,” said Ambrapali.

11. “Ambrapali, sell this honour to us fora hundred thousand,” said they.

12. “My Lords, were you to offer all Vesali with its subject territory, I would not give it up.”

13. The Licchavis cast up their hands, exclaiming: “We are outdone by this mango girl. We are out-reached by this mango girl,” and they went on to Ambrapali’s grove.

14. Knowing that they were outdone, they still thought of approaching the Blessed One, in the hope that he might reconsider and give their invitation first preference. So they went on to Ambrapali’s grove.

15. When the Exalted One saw the Licchavis approaching in the distance, he addressed the brethren and said: “Brethren, let those of the brethren who have never seen the devas, gaze upon this company of the Licchavis, behold this company of the Licchavis, compare this company of the Licchavis–for they are even a company of next-world devas.”

16. And when they had ridden as far as the ground was passable for carriages, the Licchavis alighted there, and then went on foot to the place where the Exalted One was, and took their seats respectfully by his side.

17. Then they addressed the Exalted One, and said : “May the Exalted One do us the honour of taking his meal, together with the brethren, at our house tomorrow?”

18. “I have promised, Licchavis, to dine tomorrow with Ambrapali,” was the reply.

19. Then the Licchavis knew that they had failed. And after expressing their thanks and approval of the words of the Exalted One, they rose from their seats and bowed down before the Exalted One, and keeping him on their right hand as they passed him, departed thence.

20. And at the end of the night, Ambrapali the courtesan made ready in her mansion sweet rice and cakes, and announced the time to the Exalted One, saying, “The hour. Lord, has come, and the meal is ready.”

21. And the Exalted One who had dressed himself early in the morning, took his bowl and his robe, and went with the brethren to the place where Ambrapali’s mansion was; and when he had come there he seated himself on the seat prepared for him. And Ambrapali, the courtesan, set the sweet rice and cakes before the order, with the Buddha at their head, and waited upon them till they refused any more.

22. And when the Blessed One had quite finished his meal, and had cleansed the bowl and his hands, the courtesan had a low stool brought, and sat down-at his side, and addressed the Exalted One, and said:

23. ” Lord, I present my pleasance to you and to the order.” And the Exalted One accepted the gift; and after giving a religious discourse, he rose from his seat and took her leave.

§ 5. Munificence of Vishakha

1. Vishakha was a wealthy woman of Shravasti. She had many children and grandchildren.

2. When the Blessed One stayed at Shravasti, Vishakha went up to the place where the Blessed One was, and tendered Him an invitation to take his meal at her house, which the Blessed One accepted.

3. And heavy rain fell during the night and the next morning; and the bhikkhus doffed their robes to keep themselves dry, and let the rain fall upon their bodies.

4. When the next day the Blessed One had finished his meal, she took her seat at his side and spoke thus: “Eight are the boons, Lord, which I beg of the Blessed One.”

5. Then the Blessed One said: “The Tathagatas, O Vishakha, grant no boons unless they know what they are.”

6. Vishakha replied: “Proper, Lord, and unobjectionable are the boons I ask.”

7. Having received permission to ask the boons, Vishakha said: “I desire. Lord, through all my life to bestow robes for the rainy season on the Sangha, and food for incoming bhikkhus, and food for outgoing bhikkhus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of rice-milk for the Sangha, and bathing robes for the bhikkhunis, the sisters.”

8. “But,” said the Lord, “What, O Vishakha, have you in view, in asking these eight boons of the Tathagata?”

9. And Vishakha replied: “I gave command, Lord, to my maid-servant, saying, ‘Go thou and announce to the fraternity that the meal is ready,’ and my maid went, but when she came to the vihara, she observed that the bhikkhus had doffed their robes, while it was raining, and she thought: ‘These are not bhikkhus, but naked ascetics letting the rain fall on them.’ So she returned to me and reported accordingly, and I had to send her a second time.

10. “Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Sangha throughout my life with special garments for use in the rainy season.

11. “As to my second wish. Lord, an incoming bhikku, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for alms. It was this circumstance, Lord, that I had in view, in desiring to provide the Sangha throughout my life with food for incoming bhikkhus.

12. “Thirdly, Lord, an outgoing bhikkhu, while seeking about for alms, may be left behind, or may arrive too late at the place whither he desires to go, and will set out on the road in weariness.

13. “Fourthly, Lord, if a sick bhikkhu does not obtain suitable food, his sickness may increase upon him, and he may die.

14. “Fifthy, Lord, a bhikkhu who is waiting upon the sick will lose his opportunity of going out to seek food for himself.

15. “Sixthly, Lord, if a sick bhikkhu does not obtain suitable medicines, his sickness may increase upon him, and he may die.

16. “Seventhly, Lord, I have heard that the Blessed One has praised rice-milk, because it gives readiness of mind, dispels hunger and thirst; it is wholesome nourishment for the healthy, and for the sick as a medicine. Therefore I desire to provide the Sangha throughout my life with [a] constant supply of rice-milk.

17. “Finally, Lord, the bhikkhunis are in the habit of bathing in the river Archiravati with the courtesans, at the same landing-place, and naked. And the courtesans. Lord, ridicule the bhikkhunis, saying, ‘What is the good, ladies, of your maintaining chastity when you are young? When you are old, maintain chastity then; thus will you be obtainers of both ends.’ Impure, Lord, is nakedness for a woman, disgusting, and revolting.

18. “These are the circumstances, Lord, that I had in view.”

19. The Blessed One said, “But what was the advantage you had in view for yourself, O Vishakha, in asking these eight boons of the Tathagatha?”

20. Vishakha replied: “Bhikkhus who have spent the rainy season in various places will come, Lord, to Shravasti to visit the Blessed One. And on coming to the Blessed One they will ask, saying: ‘Such and such a bhikkhu. Lord, has died. What, now, is his destiny?’ Then will the Blessed One explain that he has attained the fruits of conversion; that he has entered Nirvana or attained arhantship, as the case may be.

21. “And I, going up to them, shall ask, ‘Was that brother, sirs, one of those who had formerly been at Shravasti?’ then shall I arrive at the conclusion, ‘For a certainty did that brother enjoy either the robes for the rainy season, or the food for the incoming bhikkhus, or the food for the outgoing bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the medicine for the sick, or the constant supply of rice-milk.’

22. “Then will gladness spring up within me; thus gladdened joy will come to me; and so rejoicing all my frame will be at peace. Being thus at peace, I shall experience a blissful feeling of content; and in that bliss my heart will be at rest. That will be to me an exercise of my moral powers, an exercise of the seven kinds of wisdom! This, Lord, was the advantage I had in view for myself, in asking those eight boons of the Blessed One.”

23. Then the Blessed One said, “It is well, it is well, Vishakha. Thou hast done well in asking these eight boons of the Tathagata with such advantage in view. Charity bestowed upon those who are worthy of it is like good seeds sown in good soil that yields an abundance of fruits. But alms given to those who are yet under the tyrannical yoke of the passions are like a seed deposited in bad soil. The passions of the receiver of the alms choke, as it were, the growth of merits.”

24. And the Blessed One gave thanks to Vishakha in these verses: “Whatsoever donation a woman upright in life, a disciple of the Blessed One, may bestow in gladness of heart and without stint, her gift is heavenly, destructive of sorrow, and productive of bliss.” ” A blissful life does she attain entering upon the path that is from corruption and impurity.” “Aiming at good, happy does she become; and she rejoices in her charitable actions.”

25. Vishakha gave to the Order the Purva-Aram or Eastern Garden, and was the first to become a matron of the lay-sisters.

Book Six, Part II—His Enemies

1. *Charge of Conversion by Glamour* — 2. *Charge of being a Parasite!* — 3. *Charge of Breaking Happy Households* — 4. *Jains and a False Charge of Murder* — 5. *Jains and a False Charge of Immorality* — 6. *Devadatta, a Cousin and an Enemy* — 7. *Brahmins and the Buddha*

§ 1. Charge of Conversion by Glamour

1. Once the Exalted One dwelt at Vesali, in the Gable-roofed Hall in the Great Wood. Now Bhaddiya the Licchavi came to the Exalted One and said, “Lord! People say ‘Gautama the recluse is a charmer, and knows a trick of glamour, whereby he entices the followers of other sects.’

2. “They who say this disclaim any desire to misrepresent the Exalted One. Indeed, Lord, we Licchavis do not believe in this charge. But we would like to know what the Exalted One has to say about it.”

3. The Lord said, “Come now, Bhaddiya, accept not on hearsay, nor by tradition, nor by what people say. Accept not because it is in the scriptures, by mere logic, nor by inference, nor by consideration of appearances, nor because it accords with your view, nor because you think it must be right, nor out of respect, with the thought that ‘One must revere a recluse’.”

4. “But, Bhaddiya, if at any time you know, of [=for] yourself, by examination of facts, that what is being done is sinful or wrongful, that it is reproached by the wise and the result is loss or injury, then, Bhaddiya, eschew them.

5. “Now as to your question, Bhaddiya, what think you: are not those who accuse me of performing conversion by glamour ambitious persons?” “They are, Lord,” replied Bhaddiya.

6. “What think ye, Bhaddiya: does not an ambitious person, overcome by avarice and with mind overpowered, tell lies or commit crime to achieve his ambition?” “It is so, Lord,” replied Bhaddiya.

7. “What think you, Bhaddiya: when thoughts of ill-will and vindictiveness arise in the mind of such a person, does he not instigate others to level accusations against those who come in the way of his ambition?” “That is so, Lord,” said Bhaddiya.

8. “Now, Bhaddiya, all I do is to exhort my pupil thus: ‘Come you, my dear man, dwell controlling (thoughts of) avarice. So dwelling, you will not commit acts born of avarice, either by body, work, or thought. Dwell controlling ill-will and ignorance.’

9. “So, Bhaddiya, those recluses and Brahmins who wrongly reproach me with being a teacher and proclaimer of such views, are false, empty liars, when they say: ‘The recluse Gautama is a charmer, and knows a trick of glamour, whereby he entices the followers of other sects.’ “

10. “A lucky thing indeed, O Lord–a fair find is this trick of glamour! Lord, would that my beloved blood-relations were enticed by this same trick of glamour! It would indeed conduce to their advantage and happiness! Lord, would that all the classes–the Brahmins, the Khatiyas, the Vessas, and the Suddas–were enticed by this same trick of glamour; it would indeed conduce to their advantage and happiness for a long time.”

11. “It is so, Bhaddiya! It is so, Bhaddiya! If all the classes, enticed by this trick of glamour, were to eschew sinful conditions, my trick would result in great advantage and happiness to the world.”

§ 2. Charge of Being a Parasite!

1. The Blessed One was accused of being a parasite, living upon others, and not earning his living by working for it. The accusation, and the reply of the Blessed Lord, is [=are] set out below:

2. Once the Lord was living among the Magadha folk at Dakkhina-giri, in the Brahmin village of Eka-Nala, at a time when the Brahmin Kasi-Bharadvaja’s five hundred ploughs were harnessed for the sowing.

3. In the morning early, duly robed and bowl in hand, the Lord went to where the Brahmin was busy, at an hour when a meal was brought forward; and [he] stood there to one side.

4. Observing him standing there for alms, the Brahmin said, “Before I eat, I plough and sow, anchorite; and you too should plough and sow before you eat.”

5. “I too Brahmin, do plough and do sow before I eat.”

6. “I fail, however, to see the worthy Gautama’s yoke, or plough, or ploughshare, or goad, or ox-team–albeit, he asserts that he ploughs and sows before he eats.

7. “You claim to be a tiller, though we see none of your tillage. Tell us how you till; for of your tilling we would fain hear more.”

8. “My seed is faith; austerity of life my rain; wisdom my yoke and plough; my pole is fear to err; with thought to strap the yoke, and mindfulness for plough share and the goad,” replied the Lord.

9. “Watchful o’er word and deed, and temperate in diet, I make in sight weed my crop, nor rest till final bliss is harvested. Effort is my stout ox, which turns not back at headlands; straight to Peace he bears me on, to that last bourne where anguish is no more. Thus, I till with Deathlessness for crop. And who tills as I, is freed from ills.”

10. Thereupon the Brahmin served up milk-rice on a great bronze dish and offered it to the Lord, saying: “Eat this, Gautama, a tiller indeed art thou, in that thou tillest a crop that is deathless.”

11. But the Lord said, “I take no chanter’s fee. Seers countenance it not; the Enlighten’d scout such fees; and while this Doctrine lasts, this practice must hold good. Provided with other fare, a sage of holy calm, consummate, cankerless; merit to reap,–sow there.”

12. On hearing these words, the Brahmin went over to the Lord, and, bowing his head at the Lord’s feet, cried: “Wonderful, Gautama; quite wonderful! Just as a man might set upright again what had fallen down, or reveal what had been hidden away, or tell a man who had gone astray which was his way, or bring a lamp into darkness so that those with eyes to see might see the things about them,–even so, in many ways, has Gautama made his Doctrine clear!

13. “To the reverend Gautama I come for refuge, and to his Doctrine and to his community. Be it mine to receive admission and confirmation at the hands of the Lord!” So the Brahmin Kasi-Bharadvaja was admitted, and confirmed as an almsman of the Lord.

§3. Charge of Breaking Happy Households

1. Seeing that many distinguished young Magadha noblemen had become the discipJes of the Blessed One, people became annoyed and angry, saying: “The Samana Gautama causes parents to be childless; the Samana Gautama causes wives to become widows; the Samana Gautama causes the uprooting of families.

2. “Now he has ordained one thousand Jatilas, and he has ordained these two hundred and fifty wandering ascetics who were followers of Sanjaya, and these many distinguished young Magadha clansmen are now leading a holy life under the Samana Gautama. What will happen next? No one can say!”

3. And, moreover, when they saw the monks they chide[d] them in the following terms: “The great Samana has come to Giribhaja (i.e., Ragagaha) of the Magadha people, leading with him all the followers of Sanjaya; who will be the next to be led by him?”

4. The monks heard this accusation, and they reported it to the Blessed One.

5. The Blessed One replied, “This noise, monks, will not last long; it will last only seven days; after seven days it will be over.

6. “And if they chide you, monks, you should reply that it is truly by a good Dhamma that the great heroes, the Tathagatas, lead. Who will murmur at the wise, why grudge the wise leading men righteously? There is no compulsion in my Dhamma. One is free to leave home. One is free to remain attached to his home.”

7. When the Bhikkhus replied to the revilers as the Blessed One had directed, then the people understood: “It is by Dhamma, and not unrighteously, that the Sakyaputtiya Samana leads men:; and [they] ceased to accuse the Blessed One.