The Medium Discourses

Chapter 12: The Brahmins

Notes

1. For the source text, cf. T26.1.648a24-50b8. The direct parallels to this sūtra include AN 7.22, EĀ 40.2, and T211, Chapter 36. Parallels are also found in most of the extant editions of the Parinirvāṇa Sūtra (DĀ 2, DN 16, T5-7, T1451, and the Sanskrit and Tibetan versions). In the case of T7, however, the story of Varṣākāra is absent. Instead, the seven ways to not decline are taught to the Licchavis after the Buddha has announced his impending parinirvāṇa. This then leads to other lists being taught that are vaguely similar to those found in the other parallels. [back]

2. King of Magadha Ajātaśatru, who was the son of a wise woman. C. 摩竭陀王、未生怨、鞞陀提子, P. rājā māgadho ajātasattu vedehiputto, S. rājā māgadho ’jātaśatrur vaidehīputro. Here, the C. translates Ajātaśatru’s name as “Yet-to-be Born Enemy” or “Enemy Before Birth” (未生怨), which is usually understood to refer to a prophesy made to his mother while she was pregnant that her unborn son would kill his father. This was likely an epithet and not his given name.

   The C. also includes an epithet equiv. to P. vedehiputta, but here vedehi was pronounced vadadi or perhaps vededi (i.e., EMC 鞞陀提 = IPA bei-da-dei). Both words are attested in G. as forms of the S. verb vedayate, which meant “to know, experience, explain, make known.” This might well be the source of the tradition reported to us by Buddhaghosa that vedehi meant “the wise woman.” Here, this was apparently the literal meaning of the epithet. I have rendered the epithet as such given the EMC pronunciation. [back]

3. great minister Varṣākāra. C. 大臣雨勢, P. vassakāra brāhmaṇa magadhamahāmatta, S. varṣākāra brāhmaṇamagadhamahāmātra. The C. translates Varṣākāra lit. as “power” or “vitality of rain.” His title is translated simply as “great minister.” This translated S. mahāmātra (“prime minister”), but the added details of being a brahmin from Magadha are not included as they are in DN 16 and Waldschmidt’s Sanskrit. The more verbose edition in T1451 does call him a brahmin as well as a prime minister. [back]

4. a temple called Cāpāla. C. 寺名遮惒邏 (EMC “temple named” + tʃɪă-ɦua-la), C. 急疾神舍 (T5), C. 躁神舍 (T6), P. sārandada cetiya, S. cāpāla caitya (Waldschmidt). It would seem that what we have here is a G. reading of S. cāpāla as cavala. This is supported by the shrine being named cāpāla in Waldschmidt’s Sanskrit edition, but the shrine is not mentioned in T1451.

   In G., cavala could be read lit. to mean “wavering, trembling” or “quick.” The first reading agrees with that of P. capala. The second reading was perhaps derived from S. java, where the j- has changed to c-. These readings might explain the C. translations we find in T5 (急疾神舍 = lit. “the spirit house of quickness”) and T6 (躁神舍 = lit. “spirit house of being unsettled”). The Theravāda tradition departs from the Sarvāstivāda on this detail of the story, naming the shrine sārandada. [back]

5. What follows is a set of seven practices or customs considered to make a country difficult to conquer. Presumably, this is because such a country is well organized and unified through maintenance of strong social bonds, continuous communication, and cooperative planning and governance. These principles are then restated in a different context as advice for the community of monks to follow. After that restatement, a series of related lists are given to reiterate the basic idea that a religious community that maintains a solid social and moral basis will endure.

   There are a total of one partial (EĀ 40.2) and six full parallels (DN 16, Waldschmidt, DĀ 2, T5, T6, and T1451) for this portion of MĀ 142. There is quite a bit of diversity and variation between them. However, this version has a clear relationship with DN 16 and Waldschmidt’s Sanskrit edition, leading me to believe that they descended from a common text. That common text, however, seems to have included only this initial list of seven practices by the Vṛji and their corollaries taught to the monks after Varṣākāra departs the scene. I say this because the remaining material is quite different between MĀ 142, DN 16, and the Sanskrit. That increase in diversity is also reflected in the other parallels. I suspect the remainder was added at some later date, after the various sectarian recensions were established in regional canons.

   Going forward, I will confine myself to comparing this version to that found in DN 16 and Waldschmidt’s Sanskrit, making observations about the other parallels only when the larger context is significant. [back]

6. the Vṛji hold frequent meetings and have large gatherings. C. 䟦耆數數集會，多聚集, P. vajjī abhiṇhaṁ sannipātā sannipātabahulā, S. vṛjayo ’bhīkṣṇasannipātā abhīkṣṇaṃ sannipātabahulā viharanti (Waldschmidt).

   With the exception of EĀ 40.2, the parallels agree on the initial “frequent meetings” but disagree on the follow up description. These three versions all reiterate it with “large (or many) meetings,” but other parallels specify the purpose of the meetings (e.g., to discuss the law or arrange a common defense). [back]

7. the Vṛji assemble together, conduct the affairs of Vṛji together, and rise together. C. 䟦耆共俱集會，俱作䟦耆事，共俱起, P. vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī, S. vṛjayaḥ samagrāḥ sannipatanti samagrā vyuttiṣṭhanti samagrā vṛjikaraṇīyāni kurvanti (Waldschmidt).

   Here, again, these three versions are remarkably similar, differing only in the order of the three things the Vṛji do together. The other parallels have versions that emphasize harmony between those in high and low social positions. [back]

8. the Vṛji don’t establish what’s yet to be established, don’t change what has been established, and accept the ancient Vṛji law. C. 䟦耆未施設者不更施設，本所施設而不改易，舊䟦耆法善奉行, P. vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī, S. ’praṇihitaṃ na praṇidadhati praṇihitaṃ ca na samucchindati yathāprajñaptaṃ vṛjidharmaṃ samādāya vartante (Waldschmidt).

   Here, again, these three versions are nearly verbatim of each other. The other parallels have more of a focus on the people of Vṛji being law abiding and being anxious about any violations they might make. [back]

9. the Vṛji don’t forcefully violate another’s wife or another’s maiden. C. 䟦耆不以力勢而犯他婦、他童女, P. vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī, S. yās tā vṛjīnāṃ vṛjiprajāpatyo vṛjikumārikāś ca pitṛrakṣitā mātṛrakṣitā bhrātṛrakṣitā bhaginīrakṣitāḥ śvaśurarakṣitā śvaśrurakṣitā jñātirakṣitā gotrarakṣitāḥ saparidaṇḍāḥ sasvāmikāḥ kanyāḥ paraparigṛ(hītā antaśo mālāguṇaparikṣiptā api tadrūpāsu na sahasā balenānupraskandya kāmeṣu cāritram āpadyante (Waldschmidt).

   Here, DN 16 reverses the order of items four and five compared to all of the Sarvāstivāda parallels (including T1451). The P. parallel is succinct like this version here in MĀ 142. Waldschmidt and T1451 are both much more verbose, mainly because they exhaustively list the relatives who might serve as the guardian of a woman. The other parallels have a more general statement about men and women obeying the ettiquette governing their relationships, or that men are not lustfully attached to a woman’s form. [back]

10. the Vṛji have famous and virtuous sages, and all the Vṛji people honor, respect, give them offerings, and accept the teachings that they hear from them. C. 䟦耆有名德尊重者，䟦耆悉共宗敬、恭奉、供養，於彼聞教則受, P. vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī, S. ye te vṛjīnāṃ vṛjimahallakās tān satkurvanti gurukurvanti mānayanti pūjayanti teṣāṃ vacanaṃ śrotavyaṃ manyante (Waldschmidt).

    All three versions are very similar, except that this is item 4 in DN 16’s list. T1451, however, has the Vṛji respecting their parents and teachers specifically, which is in agreement with the other parallels rather than the Theravāda-Sarvāstivāda version. [back]

11. Vṛji has ancient temples that all the Vṛji people decorate, venerate, and give support and honors, never being remiss in doing what has been done and not reducing what has been done in the past. C. 䟦耆所有舊寺，䟦耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損, P. vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī, S. vṛjayo ye te vṛjīnāṃ caturdikṣu vṛjicaityās tān satkurvanti gurukurvanti mānayanti pūjayanti teṣāṃ ca paurāṇaṃ cihnavṛttaṃ na samucchindanti (Waldschmidt).

    All the parallels include an item toward the end of this list (either item 6 or 7) that recommends the Vṛji continue to venerate their shrines, spirits, or both in the traditional way. This was clearly one of the original items in the list. [back]

12. the Vṛji all protect the arhats with the greatest affection and respect? Do they always wish for future arhats to go there and live happily for a long time once they do? Do they always ensure that they are not in want of clothing, food, bedding, medicine, or any other accoutrements of life? C. 䟦耆悉共擁護諸阿羅訶，極大愛敬？常願未來阿羅訶者而欲令來，既已來者樂恒久住？常使不乏衣被、飲食、床榻、湯藥、諸生活具, P. vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun, S. vṛjīnām arhatām antike tīvracetasa ārakṣāsmṛtiḥ pratyupasthitā kaccid anāgatāś cārhanta āgaccheyur āgatāś cābhirameraṃs te ca na vihanyerañ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ (Waldschmidt).

    This item is actually one long question, which I’ve broken into three for readability’s sake.

    All of the Theravāda and Sarvāstivāda parallels agree in encouraging the Vṛji to support the arhats and attract them to their land. The other parallels are not so specific. They reference religious practitioners in general as sages, brahmins, and/or ascetics. One version (T6) does mention arhats along with the other practitioners. It would seem that the Theravāda and Sarvāstivāda versions took a more sectarian tack with this item. [back]

13. cf. C. 若比丘數數集會，多聚集者，比丘必勝，則法不衰, P. Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni., S. yāvac ca bhikṣavo ’bhīkṣṇasannipātā abhīkṣṇaṃ sannipātabahulā vihariṣyanti vṛddhir eva bhikṣūṇāṃ pratikāṃkṣitavyā kuśalānāṃ dharmāṇāṃ na parihāṇiḥ (Waldschmidt).

    The most important part of this item is nearly identical to the Pali parallel in DN 16: Yāvakīvañca (若), bhikkhave, bhikkhū (比丘) abhiṇhaṁ (數數) sannipātā (集會) sannipātabahulā (多聚集) bhavissanti.

    The conclusion, however, differs: In Pali, the monks can expect (pāṭikaṅkhā) to grow (vuddhiyeva) and not decline (no parihāni). In this Sarvāstivāda version, they will surely be victorious (必勝), and the Dharma won’t decline (法不衰). The Sanskrit edition partially agrees with both: The monks can expect to grow (vṛddhir eva bhikṣūṇāṃ pratikāṃkṣitavyā), and the good dharmas won’t decline (kuśalānāṃ dharmāṇāṃ na parihāṇiḥ). The Pali version would seem the closest to the original, assuming that it simply substituted the Saṅgha for the Vṛji. [back]

14. cf. C. 共齊集會，俱作眾事，共俱起, P. samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, S. samagrāḥ sannipatiṣyanti samagrā vyutthāsyanti samagrāḥ saṃghakaraṇīyāni kariṣyanti (Waldschmidt).

    Here it would seem that the C. translates an equiv. of P. samaggā (S. samagrā) with different expressions (共齊, 俱, and 共俱) that are all synonyms for “together.” 共齊 has a stronger connotation of unity, given the primary meaning of 齊 (“uniform, equal, regular”).

    Otherwise, the Pali matches the meaning of the C. here closely (集會 = sannipatissanti, 作眾事 = saṅghakaraṇīyāni karissanti, 起 = vuṭṭhahissanti), excepting that the order is a little different. It seems more logical than the Pali and Sanskrit parallels as a description of monks coming together for a meeting, conducting business, and then departing. [back]

15. cf. C. 未施設事不更施設，本所施設而不改易，我所說戒善奉行, P. apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, S. ’praṇihitaṃ na praṇidhāsyanti praṇihitaṃ ca na samucchetsyanti yathāprajñaptikāṃ śikṣāṃ samādāya vartiṣyante (Waldschmidt).

    施設 (“to arrange, set up, implement”) translates a word like P. paññatta (“prepared, readied; declared, made known”). In this passage, paññatta is usually read to mean “declared, made known, decreed,” but the C. translation matches the “readied, prepared” reading better. I’ve translated it as “to establish or institute” as a compromise. It seems to refer to the institution or changing of Vinaya rules by the monks. The Sanskrit has a different word, praṇihita, which has a wide set of meanings, but perhaps meant “resolve upon, determined, agreed to” in this context.

    Another difference is that 改易 here does not equate to P. samucchindissanti or S. samucchetsyanti, which both mean “to abolish, completely eliminate.” Rather, 改易 means “to reform, change.”

    The overall conclusion is that a divergence in wording has formed between the P. and S. and this version of the list, but it’s superficial. The basic structure and meaning that’s shared between these three texts is preserved. [back]

16. cf. C. 此未來有愛，喜、欲共俱，愛樂彼彼有起不隨, P. uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, S. tṛṣṇāyāḥ paunarbhavikyā nandirāgasahagatāyās tatra tatrābhinandinyā vaśaṃ na gacchanti (Waldschmidt).

    In DN 16, this is the fifth item of the list. Here, the C. and S. versions match each other fairly well, both being more verbose than the P. version. We can safely assume that they reflect some early Sarvāstivāda source that expanded the description of craving for a future existence.

    The S. version includes the beginning and ending found in the P. but has nandirāgasahagatāyās tatra tatrābhinandinyā inserted between them, which is less apparent in the C. version because the verb “to arise” (起) is at the end of the expression rather than being an adjective at the start. Also, there is no equiv. for P. vasaṁ (S. vaśaṃ). We can see here that the divergences have increased even further compared to the first couple items of the list. [back]

17. cf. C. 比丘有長老、上尊、俱學梵行，比丘悉共宗敬、恭奉、供養，於彼聞教則受, P. ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, S. ye te bhikṣavaḥ sthavirā rātrijñāś cirapravrajitā ............... tān satkariṣyanti gurukariṣyanti mānayiṣyanti pūjayiṣyanti teṣāṃ vacanaṃ śrotavyaṃ maṃsyante (Waldschmidt).

    In DN 16, this is the fourth item of the list. The P. and possibly the S. versions have a list of five epithets for senior and accomplished monks in the Saṅgha. I say possibly for the S. version because it includes the first three epithets found in P., but then the extant recensions were too damaged for Waldschmidt to extrapolate the other two epithets.

    Here, the C. version seems to only include two epithets: senior (長老) and honored (上尊). The remainder of their description says that they train together (俱學) in the religious life (梵行) with the other monks. The C. version found in T1451 departs from the list of epithets in DN 16 as well, but it’s much more verbose than this version. For whatever reason, we end up with a S. edition that is very similar to the P. version, but the two C. versions are divergent. [back]

18. cf. C. 比丘有無事處山林、高巖，閑居靜處，寂無音聲，遠離，無惡，無有人民，隨順宴坐，樂住不離, P. bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, S. ’raṇyavanaprasthāni prāntāni śayanāsanāny adhyāvasiṣyanti (Waldschmidt).

    Again, as with the previous item, the P. version in DN 16 and Waldscmidt’s S. version are terse, though the wording between them differs, and this is the case with T1451, too. Our C. version here is the outlier with a lengthy listing of different types of remote dwellings and why they are desirable as places for a monk to go into seclusion. While the basic meaning is the same in all four versions, they all have different wordings. [back]

19. cf. C. 比丘悉共擁護諸梵行者，至重愛敬，常願未來諸梵行者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具, P. bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti, S. sabrahmacāriṇām antike tīvracetasa ārakṣāsmṛtiḥ pratyupasthitā kaccid anāgatāś ca sabrahmacāriṇa āgaccheyur āgatāś cābhirameraṃs te ca na vihanyerañ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārair (Waldschmidt).

    This version in C. is more verbose than DN 16 and diverges a bit more from the other versions. The main difference is that it enjoins the monks to have the utmost affection and respect for religious practitioners, where the other versions have the monks practicing right mindfulness. Otherwise, they have the same basic meanings as each other, differing mainly in the amount of detail added. [back]

20. At this point, there is a great deal more divergence between the parallels that include these additional lists. DN 16 includes four more sets of seven and a set of six. The S. version by Waldschmidt and T1451 include five more sets of seven and a set of six. This version in MĀ 142 includes six more sets of seven and a set of six, making it the largest. Thus, the number of additional lists varies between these closely related recensions, to say nothing of their content. It would seem that the reciters treated this material as ancilliary to the first list and improvised with additional lists. Or perhaps the material was expanded by each tradition independently over time, leading to significant differences. [back]

21. This list is not found in DN 16. However, a parallel list occurs next in both Waldschmidt and T1451 with the same set of things for the monks to honor and support. The Sanskrit edition has a slightly different set of seven items: śāstāra … dharma … śikṣā … anuśāsana … apramāda … pratisaṃstara … samādhi. T1451’s list is closer to Waldschmidt’s edition: 大師處⋯法⋯戒⋯教授事⋯不放逸事⋯臥具事⋯修定事. This shows that there was some divergence here among Sarvāstivādins (MĀ 142) and Mūlasarvāstivādins (Waldschmidt & T1451). [back]

22. The parallel list in DN 16 has these seven items: kamma … bhassa … nidda … saṅgaṇika … pāpicchā pāpika iccha … pāpamittā pāpasahāyā pāpasampavaṅkā … oramattakena visesādhigamena antarāvosānaṁ. It’s striking how the list changes from single words to longer descriptions. This occurs in MĀ 142 as well.

    T1451 has a list of six negative things and one positive: 作業⋯言談⋯睡眠⋯聚集及近惡友⋯名利參問他人⋯常修於定.

    Finally, we have Waldschmidt’s Sanskrit list which appears to mirror DN 16 (but which is unfortunately damaged): karma … bhāṣya … nidra … saṃgaṇika .......... viśeṣādhigamenāntarāvasān.

    While we see a remarkable correspondence between Waldschmidt’s edition and DN 16, there is some diversity in the C. versions after the first four items. [back]

23. Parallel lists are found in DN 16, T1451, and Waldschmidt, but this version is the only one that presents the list as forms of wealth. We do, however, find a very similar list of seven wealths in T6.

    There are minor differences in these parallel lists. DN 16 lists saddhā … hirimanā … ottappī … bahussutā … āraddhavīriyā … upaṭṭhitassatī … paññavanto. T1451 differs in substituting samādhi or samāhita for P. bahussutā in its list: 淨信心⋯有慚⋯有愧⋯具大精勤⋯有念⋯定⋯慧. Waldschmidt’s edition agrees with T1451: śrāddhā hrīmanto avatrāpiṇa ārabdhavīryā upasthitasmṛtayaḥ samāhitāḥ prajñāvanto.

    Comparing these to the present text, we find that MĀ 142 includes precepts and generosity instead of making effort and mindfulness, but it does agree with DN 16 in including learning. The parallels overall have faith, modesty, conscience, and wisdom in common; the other three items vary in one way or another. [back]

24. This list of seven powers does not appear among the other parallels. It inserts modesty and conscience after energy in the more standard five powers. This matches a list of seven powers found in other EBTs (e.g., AN 7.3-4, SĀ 11.45 (688)). It would seem to be a combination of two lists of five powers, which differ only in substituting modesty and conscience for mindfulness and samādhi. [back]

25. The seven factors of awakening are included in all the other parallels except for T5 (which has a completely different set of lists). [back]

26. This last list of seven is unique to MĀ 142 among the parallels, which makes the practical interpretation of some of these items challenging. What, for instance, it meant by being “given the Vinaya in memory” (與憶律)? Perhaps it refers to being taught to recite it. What I have translated as “granted a place in the order” (與展轉) lit. means “granted a turn.” Presumably, it refers to one’s place in the line to receive alms, but there is no context provided. [back]

27. Except for T5, this list is found at least partially in all of the parallels that include the additional lists. Even T7, which includes parallel lists in a different context, has a list of seven items that includes the first four items found here (cf. T7.1.194b1).

    This suggests to me that this last list is much older than the other additional lists of seven, but it has been expanded in some traditions. This version in MĀ 142 and the one in T1451 are verbose and yet differ from each other quite a bit. E.g., T1451 adds material to the first three items to describe specific ways in which a monk might show kindness to his fellow religious practitioners. [back]

Translator: Charles Patton

Last Revised: 6 October 2025