(1) Six Roots of Dispute

 

“There are, Ānanda, these six roots of disputes. What six? Here, Ānanda, a monk is angry and resentful. Such a monk dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and he does not fulfill the training. A monk who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, creates a dispute in the Saṅgha, which would be for the harm and unhappiness of many, for the loss, harm, and suffering of devas and humans. Now if you see any such root of dispute either in yourselves or externally, you should strive to abandon that same evil root of dispute. And if you do not see any such root of dispute either in yourselves or externally, you should practice in such a way that that same evil root of dispute does not erupt in the future. Thus there is the abandoning of that evil root of dispute; thus there is the non-eruption of that evil root of dispute in the future.

“Again, a monk is contemptuous and insolent … envious and niggardly … deceitful and fraudulent … has evil wishes and wrong view … adheres to his own views, holds on to them tenaciously, and relinquishes them with difficulty. Such a monk dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and he does not fulfill the training. A monk who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, creates a dispute in the Saṅgha, which would be for the harm and unhappiness of many, for the loss, harm, and suffering of devas and humans. Now if you see any such root of dispute either in yourselves or externally, you should strive to abandon that same evil root of dispute. And if you do not see any such root of dispute either in yourselves or externally, you should practice in such a way that that same evil root of dispute does not erupt in the future. Thus there is the abandoning of that evil root of dispute; thus there is the non-eruption of that evil root of dispute in the future. These are the six roots of dispute.”

 

 

(2) Six Principles of Cordiality

 

“Ānanda, there are these six principles of cordiality that create love and respect, and conduce to cohesion, nondispute, concord, and unity. What are the six?

 “Here a monk maintains bodily acts of loving-kindness both in public and in private toward his companions in the holy life. This is a principle of cordiality that creates love and respect, and conduces to cohesion, nondispute, concord, and unity.

  “Again, a monk maintains verbal acts of loving-kindness both in public and in private toward his companions in the holy life. This too is a principle of cordiality that creates love and respect, and conduces to … unity.

 “Again, a monk maintains mental acts of loving-kindness both in public and in private toward his companions in the holy life. This too is a principle of cordiality that creates love and respect, and conduces to … unity.

 “Again, a monk enjoys things in common with his virtuous companions in the holy life; without making reservations, he shares with them any righteous gain that has been obtained in a righteous way, including even the mere content of his alms bowl. This too is a principle of cordiality that creates love and respect, and conduces to … unity. 

 “Again, a monk dwells both in public and in private possessing in common with his companions in the holy life those virtues that are unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration. This too is a principle of cordiality that creates love and respect and conduces to … unity.

 “Again, a monk dwells both in public and in private possessing in common with his companions in the holy life that view that is noble and emancipating, and leads the one who practices in accordance with it to the complete destruction of suffering. This too is a principle of cordiality that creates love and respect, and conduces to cohesion, to nondispute, to concord, and to unity.

  “These are the six principles of cordiality that create love and respect, and conduce to cohesion, to nondispute, to concord, and to unity.  

 

(3)   Purification Is for All Four Castes

 

 Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

 Now at that time five hundred brahmins from diverse provinces were staying at Sāvatthī for some business or other. Then those brahmins thought: “This ascetic Gotama describes purification for all the four castes. Who is there able to dispute with him about this assertion?”

 Now on that occasion a brahmin student named Assalāyana was staying at Sāvatthī. Young, shavenheaded, sixteen years old, he was a master of the three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a great man. So the brahmins thought he would be able to debate with the Blessed One.

They went to the brahmin student Assalāyana and said to him: “Master Assalāyana, this ascetic Gotama describes purification for all the four castes. Let Master Assalāyana come and dispute with the ascetic Gotama about this assertion.”

When this was said, the brahmin student Assalāyana replied: “Sirs, the ascetic Gotama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I cannot dispute with the ascetic Gotama about this assertion.”

A second time and a third time the brahmins urged him to go. A second time the brahmin student Assalāyana refused, but after the third urging he consented.

  Then the brahmin student Assalāyana went with a large number of brahmins to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One: “Master Gotama, the brahmins say thus: ‘Brahmins are the highest caste, those of any other caste are inferior; brahmins are the fairest caste, those of any other caste are dark; only brahmins are purified, not non-brahmins; brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ What does Master Gotama say about that?”

 “Now, Assalāyana, the brahmin women are seen having their periods, becoming pregnant, giving birth, and nursing.7 And yet those brahmins, though born from the womb, say thus: ‘Brahmins are the highest caste … brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

 “Although Master Gotama says this, still the brahmins  think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’” “What do you think, Assalāyana? Have you heard that in Yona and Kamboja8 and in other outland countries there are only two castes, masters and slaves, and that masters become slaves and slaves become masters?”

“So I have heard, sir.”

 “Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?”

 “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’”

 “What do you think, Assalāyana? Suppose a khattiya were to kill living beings, take what is not given, commit sexual misconduct, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. With the breakup of the body, after death, would only he be reborn in a state of misery, in a bad destination, in the lower world, in hell—and not a brahmin? Suppose a merchant … a worker were to kill living beings … and hold wrong view. With the breakup of the body, after death, would only he be reborn in a state of misery, in a bad destination, in the lower world, in hell—and not a brahmin?”

 “No, Master Gotama. Whether it be a khattiya, or a brahmin, or a merchant, or a worker—those of all four castes who kill living beings … and hold wrong view, with

the breakup of the body, after death, would be reborn in a state of misery, in a bad destination, in the lower world, in hell.”

 “Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?”

“Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’”

 “What do you think, Assalāyana? Suppose a brahmin were to abstain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, from malicious speech, from harsh speech, and from gossip, and were to be without covetousness, to have a mind without ill will, and to hold right view. With the breakup of the body, after death, would only he be reborn in a good destination, in the heavenly world—and not a khattiya, or a merchant, or a worker?”

 “No, Master Gotama. Whether a khattiya, a brahmin, a merchant, or a worker—those of all four castes who abstain from killing living beings … and hold right view, with the breakup of the body, after death, will be reborn in a good destination, in the heavenly world.”

“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?”

 “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’ 

“What do you think, Assalāyana? Is only a brahmin capable of developing a mind of loving-kindness toward this region, without hostility and without ill will, and not a khattiya, or a merchant, or a worker?”

 “No, Master Gotama. Whether a khattiya, a brahmin, a merchant, or a worker—those of all four castes are capable of developing a mind of loving-kindness toward this region, without hostility and without ill will.”

 “Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?”

 “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’”

 “What do you think, Assalāyana? Is only a brahmin capable of taking a bathing brush and bath powder, going to the river, and washing off dust and dirt, and not a khattiya, or a merchant, or a worker?” 

“No, Master Gotama. Whether a khattiya, a brahmin, a merchant, or a worker—those of all four castes are capable of taking a bathing brush and bath powder, going to the river, and washing off dust and dirt.

“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?”

 “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’”

 “What do you think, Assalāyana? Suppose a consecrated khattiya king were to assemble here a hundred men of different birth and say to them: ‘Come, sirs, let any here who have been born into a khattiya clan or a brahmin clan or a royal clan take an upper fire-stick of fine quality wood and light a fire and produce heat. And also let any who have been born into an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan take an upper fire-stick made from a dog’s drinking trough, from a pig’s trough, from a dustbin, or from castor-oil wood and light a fire and produce heat.’ 

 “What do you think, Assalāyana? When a fire is lit and heat is produced by someone in the first group, would that fire have a flame, a color, and radiance, and would it be possible to use it for the purposes of fire, while when a fire is lit and heat is produced by someone of the second group, that fire would have no flame, no color, and no radiance, and it would not be possible to use it for the purposes of fire?” 

“No, Master Gotama. When a fire is lit and heat is produced by someone of the first group, that fire would have a flame, a color, and radiance, and it would be possible to use it for the purposes of fire. And when a fire is lit and heat is produced by someone of the second group, that fire too would have a flame, a color, and radiance, and it would be possible to use it for the purposes of fire. For all fire has a flame, a color, and a radiance, and it is possible to use all fire for the purposes of fire.”

 “Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?”

 “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’”

“What do you think, Assalāyana? Suppose a khattiya youth were to unite with a brahmin girl, and a son was born from their union. Should a son born from a khattiya youth and a brahmin girl be called a khattiya after the father or a brahmin after the mother?”

 “He could be called both, Master Gotama.” youth here were to unite with a khattiya girl, and a son were to be born from their union. Should the son born from a brahmin youth and a khattiya girl be called a khattiya after the mother or a brahmin after the father?”

“He could be called both, Master Gotama.”

 “What do you think, Assalāyana? Suppose a mare were to be mated with a male donkey, and a foal were to be born as the result. Should the foal be called a horse after the mother or a donkey after the father?” 

“It is a mule, Master Gotama, since it does not belong to either kind. I see the difference in this last case, but I see no difference in either of the former cases.”

 “What do you think, Assalāyana? Suppose there were two brahmin students who were brothers, born of the same mother, one studious and intelligent, and one neither studious nor intelligent. Which of them would brahmins feed first at a funeral feast, or at a ceremonial offering, or at a sacrificial feast, or at a feast for guests?”

“On such occasions, brahmins would feed first the one who was studious and intelligent, Master Gotama; for how could what is given to one who is neither studious nor intelligent bring great fruit?”

 “What do you think, Assalāyana? Suppose there were two brahmin students who were brothers, born of the same mother, one studious and intelligent, but immoral and of bad character, and one neither studious nor intelligent, but virtuous and of good character. Which of them would brahmins feed first at a funeral feast, or at a ceremonial offering, or at a sacrificial feast, or at a feast for guests?”

 “On such occasions, brahmins would feed first the one who was neither studious nor intelligent, but virtuous and of good character, Master Gotama; for how could what is given to one who is immoral and of bad character bring great fruit?” 

“First, Assalāyana, you took your stand on birth, and after that you took your stand on scriptural learning, and after that you have come to take your stand on the very ground that purification is for all four castes, as I describe it.”

When this was said, the brahmin student Assalāyana sat silent and dismayed, his shoulders drooping and head down, glum and without response.

 

 

(4) Seven Principles of Social Stability

 Thus have I heard. Once the Blessed One was staying at Rājagaha on Mount Vulture Peak. Now just then King Ajātasattu Vedehiputta of Magadha wanted to attack the Vajjians. He said: “I will strike the Vajjians who are so powerful and strong, I will cut them off and destroy them, I will bring them to ruin and destruction!”

 And King Ajātasattu said to his chief minister, the brahmin Vassakāra: “Brahmin, go to the Blessed One, worship him with your head to his feet in my name, ask if he is free from sickness or disease, if he is living at ease, vigorously and comfortably, and then say: ‘Lord, King Ajātasattu Vedehiputta of Magadha wishes to attack the Vajjians and says: “I will strike the Vajjians … bring them to ruin and destruction!”’ And whatever the Blessed One declares to you, report that faithfully back to me, for Tathāgatas never lie.”

 “Very good, Sire,” said Vassakāra, and having had the state carriages harnessed, he mounted one of them and drove in state from Rājagaha to Vultures’ Peak, riding as far as the ground would allow, then continuing on foot to where the Blessed One was. He exchanged courtesies with the Blessed One, then sat down to one side and delivered the king’s message.

 Now the Venerable Ānanda was standing behind the Blessed One, fanning him. And the Blessed One said:

 “Ānanda, have you heard that the Vajjians hold regular and frequent assemblies?”—“I have heard, venerable sir, that they do.”

“Ānanda, as long as the Vajjians hold regular and frequent assemblies, they may be expected to prosper and not decline.

  “Have you heard that the Vajjians meet in harmony, break up in harmony, and carry on their business in harmony?”—“I have heard, venerable sir, that they do.”

  “Ānanda, as long as the Vajjians meet in harmony, break up in harmony, and carry on their business in harmony, they may be expected to prosper and not decline. 

“Have you heard that the Vajjians do not authorize what has not been authorized already, and do not abolish what has been authorized, but proceed according to what has been authorized by their ancient tradition?”—“I have, venerable sir.”…  “Have you heard that they honor, respect, revere, and salute the elders among them, and consider them worth listening to?…  that they do not forcibly abduct others’ wives and daughters and compel them to live with them?…  that they honor, respect, revere, and salute the Vajjian shrines at home and abroad, not withdrawing the proper support made and given before?… that proper provision is made for the safety of arahants, so that such arahants may come in future to live there and those already there may dwell in comfort?”—“I have, Lord.”

 “Ānanda, so long as such proper provision is made … the Vajjians may be expected to prosper and not decline.”

 Then the Lord said to the brahmin Vassakāra: “Once, brahmin, when I was at the Sārandada Shrine in Vesāli, I taught the Vajjians these seven principles for preventing decline, and as long as they keep to these seven principles, as long as these principles remain in force, the Vajjians may be expected to prosper and not decline.”

At this, Vassakāra replied: “Master Gotama, if the Vajjians keep to even one of these principles, they may be expected to prosper and not decline—far less all seven. Certainly the Vajjians will never be conquered by King Ajātasattu by force of arms, but only by means of propaganda and setting them against one another. And now, Master Gotama, I must depart. I am busy and have much to do.”

 “Brahmin, do as you think fit.” Then Vassakāra, rejoicing and delighted at the Blessed One’s words, rose from his seat and departed.

 Soon after Vassakāra had gone, the Blessed One said: “Ānanda, go to whatever monks there are living around Rājagaha, and summon them to the assembly hall.” 

“Yes, venerable sir,” said Ānanda, and he did so. Then he came to the Blessed One, saluted him, stood to one side, and said: “Venerable sir, the Saṅgha of monks is assembled. Now is the time for the Blessed One to do as he sees fit.” Then the Blessed One rose from his seat, went to the assembly hall, sat down on the prepared seat, and said: “Monks, I will teach you seven things that are conducive to welfare. Listen, pay careful attention, and I will speak.”

“Yes, venerable sir,” said the monks, and the Blessed One said:

 “As long as the monks hold regular and frequent assemblies, they may be expected to prosper and not decline. As long as they meet in harmony, break up in harmony, and carry on their business in harmony, they may be expected to prosper and not decline. As long as they do not authorize what has not been authorized already, and do not abolish what has been authorized, but proceed according to what has been authorized by the rules of training…; as long as they honor, respect, revere, and salute the elders of long standing who are long ordained, fathers and leaders of the order…; as long as they do not fall prey to the craving that arises in them and leads to rebirth…; as long as they are devoted to forest-lodgings…; as long as they preserve their mindfulness regarding the body, so that in future the good among their companions will come to them, and those who have already come will feel at ease with them…; as long as the monks hold to these seven things and are seen to do so, they may be expected to prosper and not decline.”

  

(5) The Wheel-Turning Monarch

 

 “And, after many hundreds and thousands of years, King Daḷhanemi said to a certain man: ‘My good man, whenever you see that the sacred wheel-treasure has slipped from its position, report it to me.’ ‘Yes, Sire,’ the man replied. And after many hundreds and thousands of years the man saw that the sacred wheel-treasure had slipped from its position. Seeing this, he reported the fact to the king. Then King Daḷhanemi sent for his eldest son, the crown prince, and said: ‘My son, the sacred wheel-treasure has slipped from its position. And I have heard say that when this happens to a wheel-turning monarch, he has not much longer to live. I have had my fill of human pleasures, now is the time to seek heavenly pleasures. You, my son, take over control of this land. I will shave off my hair and beard, put on ochre robes, and go forth from the household life into homelessness.’ And, having installed his eldest son in due form as king, King Daḷhanemi shaved off his hair and beard, put on ochre robes, and went forth from the household life into homelessness. And, seven days after the royal sage had gone forth, the sacred wheel-treasure vanished.

 “Then a certain man came to the consecrated khattiya

king and said: ‘Sire, you should know that the sacred wheeltreasure has disappeared.’ At this the king was grieved and felt sad. He went to the royal sage and told him the news. And the royal sage said to him: ‘My son, you should not grieve or feel sad at the disappearance of the wheeltreasure. The wheel-treasure is not an heirloom from your fathers. But now, my son, you must turn yourself into a noble wheel-turner. And then it may come about that, if you perform the duties of a noble wheel-turning monarch, on the uposatha day of the fifteenth,10 when you have washed your head and gone up to the verandah on top of your palace for the uposatha day, the sacred wheel-treasure will appear to you, thousand-spoked, complete with rim, hub, and all accessories.’

 “‘But what, Sire, is the duty of a noble wheel-turning monarch?’—‘It is this, my son: Yourself depending on the Dhamma, honoring it, revering it, cherishing it, doing homage to it, and venerating it, having the Dhamma as your badge and banner, acknowledging the Dhamma as your master, you should establish righteous guard, ward, and protection for your own household, your troops, your khattiyas and vassals, for brahmins and householders, town and country folk, ascetics and brahmins, for beasts and birds. Let no crime prevail in your kingdom, and to those who are in need, give wealth. And whatever ascetics and brahmins in your kingdom have renounced the life of sensual infatuation and are devoted to forbearance and gentleness, each one taming himself, each one calming himself, and each one striving for the end of craving, from time to time you should approach them and ask: “What, venerable sirs, is wholesome and what is unwholesome, what is blameworthy and what is blameless, what is to be followed and what is not to be followed? What action will in the long run lead to harm and sorrow, and what to welfare and happiness?”11 Having listened to them, you should avoid what is unwholesome and do what is wholesome. That, my son, is the duty of a noble wheel-turning monarch.’ 

 “‘Yes, Sire,’ said the king, and he performed the duties of a noble wheel-turning monarch. And as he did so, on the uposatha day of the fifteenth, when he had washed his head and gone up to the verandah on top of his palace for the uposatha day, the sacred wheel-treasure appeared to him, thousand-spoked, complete with rim, hub, and all accessories. Then the king thought: ‘I have heard that when a duly anointed khattiya king sees such a wheel on the uposatha day of the fifteenth, he will become a wheelturning monarch. May I become such a monarch?’ 

“Then, rising from his seat, covering one shoulder with his robe, the king took a gold vessel in his left hand, sprinkled the wheel with his right hand, and said: ‘May the noble wheel-treasure turn, may the noble wheel-treasure conquer!’ The wheel turned to the east, and the king followed it with his fourfold army. And in whatever country the wheel stopped, the king took up residence with his fourfold army. And those who opposed him in the eastern region came and said: ‘Come, Your Majesty, welcome. We are yours, Your Majesty. Rule us, Your Majesty.’ And the king said: ‘Do not take life. Do not take what is not given. Do not commit sexual misconduct. Do not tell lies. Do not drink intoxicating drinks. Enjoy your possessions as before.’ And those who had opposed him in the eastern region became his subjects.

 “Then the wheel turned south, west, and north. Then the wheel-treasure, having conquered the lands from sea to sea, returned to the royal capital and stopped before the king’s palace as he was trying a case, as if to adorn the royal palace.”

 

 (6) Bringing Tranquillity to the Land 

 Sitting to one side, the brahmin Kūṭadanta addressed the Blessed One: “Master Gotama, I have heard that you understand how to conduct successfully the triple sacrifice with its sixteen requisites. Now I do not understand all this, but I want to make a big sacrifice. It would be good if Master Gotama would explain this to me.”

 “Then listen, brahmin, pay proper attention, and I will explain.” 

“Yes, sir,” replied Kūṭadanta, and the Blessed One continued: 

 “Brahmin, once upon a time there was a king called Mahāvijita. He was rich, of great wealth and resources, with an abundance of gold and silver, of possessions and requisites, of money and money’s worth, with a full treasury and granary. And when King Mahāvijita was reflecting in private, the thought came to him: ‘I have acquired extensive wealth in human terms, I occupy a wide extent of land which I have conquered. Let me now make a great sacrifice that would be to my benefit and happiness for a long time.’ And calling his chaplain,13 he told him his thought. ‘I want to make a great sacrifice. Instruct me, venerable sir, how this may be to my lasting benefit and happiness.’

 “The chaplain replied: ‘Your Majesty’s country is beset by thieves. It is ravaged; villages and towns are being destroyed; the countryside is infested with brigands. If Your Majesty were to tax this region, that would be the wrong thing to do. Suppose Your Majesty were to think: “I will get rid of this plague of robbers by executions and imprisonment, or by confiscation, threats, and banishment,” the plague would not be properly ended. Those who survived would later harm Your Majesty’s realm. However, with this plan you can completely eliminate the plague. To those in the kingdom who are engaged in cultivating crops and raising cattle, let Your Majesty distribute grain and fodder; to those in trade, give capital; to those in government service assign proper living wages. Then those people, being intent on their own occupations, will not harm the kingdom. Your Majesty’s revenues will be great; the land will be tranquil and not beset by thieves; and the people, with joy in their hearts, playing with their children, will dwell in open houses.’

“And saying: ‘So be it!,’ the king accepted the chaplain’s advice: he gave grain and fodder to those engaged in cultivating crops and raising cattle, capital to those in trade, proper living wages to those in government service. Then those people, being intent on their own occupations, did not harm the kingdom. The king’s revenues became great; the land was tranquil and not beset by thieves; and the people, with joy in their hearts, playing with their children, dwelled in open houses.”