3. Dhamma is Saddhamma when it teaches that what is needed is Pradnya.
1. The Brahmins regarded Vidya (Knowledge, Learning) as in itself a thing of value. A man of mere learning and knowledge was to them an object of veneration irrespective of the question whether or not he was a man of virtue.
2. Indeed they said that a king is honoured in his own country but a man of learning is honoured all over the world, suggesting thereby that a man of learning is greater than the king.
3. The Buddha made a distinction between Vidya and Pradnya, i.e.,
4. It may be said that the Brahmins also made a distinction between Pradnya and Vidya.
5. That may be true. But there is a vast difference between the Pradnya of the Buddha and the Pradnya of the Brahmins.
6. This distinction has been well brought out by the Buddha in his sermon reported in Anguttara Nikaya.
7. On a certain occasion the Exalted One was staying near Rajagraha, in the bamboo grove at the squirrels' feeding ground.
8. Now on that occasion Vassakara the Brahmin, a great official ofMagadha, came to visit the Exalted One, and on coming to him greeted him courteously, and after exchange of greetings and courtesies sat down at one side. As he' sat thus Vassakara the Brahmin said this to the Exalted One :
9. " Master Gotama, we Brahmins proclaim a man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities ?
10. " Herein, Master Gotama, he is learned. Of whatsoever he hears he understands the meaning as soon as it is uttered, saying: ' This is the meaning of that saying! ' Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago.
11. " Again, in all the business of a householder he is skilled and diligent, and therein he is resourceful and capable of investigating what is proper to be done, what should be arranged.
12. " Now, master Gotama, if a man possesses these qualities, we proclaim him as one of great wisdom, as a great man. If the worthy Gotama thinks me worthy of commendation herein, let him commend me. On the contrary, if he thinks me blameworthy, let him blame me therefor."
13. "Well, Brahmin I neither commend you nor blame you herein. I myself proclaim a man to be one of great wisdom, if he possesses the following four qualities which are quite different from those mentioned by you, 14. " Herein, Brahmin, we have a man given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature.
15. "To whatsoever train of thought he wishes to apply himself, to that train of thought he applies himself : to whatever train of thought he desires not to apply himself, to that train of thought he applies not himself.
16. "Whatever intention he wishes to intend, he does so or not if he so wishes. Thus is he master of the mind in the ways of thought.
17. " Also he is one who attains at will, without difficulty and without trouble the four musings which belong to the higher thought, which even in this very life are blissful to abide in.
18. " Also by destruction of the asavas (fetters) in this very life thoroughly comprehending it by himself, he realises the heart's release, the release by wisdom, and attaining it abides therein.
19. " No Brahmin, I neither commend nor blame you herein, but I myself proclaim a man possessed of these four different qualities to be one of great wisdom, to be a great man."
20. " It is wonderful, Master Gotama! It is marvellous. Master Gotama, how well this has been said by the worthy Gotama !
21. " I myself do hold the worthy Gotama to be possessed of these same four qualities. Indeed, the worthy Gotama is given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan 'Method, to wit: in what is of a lovely nature, in what is of a profitable nature.
22. " Indeed, the worthy Gotama, to whatever train of thought he wishes to apply himself, to that train of thought applies himself . . Surely the worthy Gotama is master of the mind in the ways of thought.
23. " Surely the worthy Gotama is one who attains at will . . . the four musings . . . Surely the worthy Gotama by destruction of the asavas . . . realises the heart's release, the release by wisdom . . . and attaming it abides therein."
24. Herein is stated in the clearest terms the difference between Pradnya according to the Buddha and Pradnya, according to the Brahmins.
25. Herein is set out his case why the Buddha regarded Pradnya as more important than Vidya.
1. The Brahmins regarded Vidya (Knowledge, Learning) as in itself a thing of value. A man of mere learning and knowledge was to them an object of veneration irrespective of the question whether or not he was a man of virtue.
2. Indeed they said that a king is honoured in his own country but a man of learning is honoured all over the world, suggesting thereby that a man of learning is greater than the king.
3. The Buddha made a distinction between Vidya and Pradnya, i.e.,
4. It may be said that the Brahmins also made a distinction between Pradnya and Vidya.
5. That may be true. But there is a vast difference between the Pradnya of the Buddha and the Pradnya of the Brahmins.
6. This distinction has been well brought out by the Buddha in his sermon reported in Anguttara Nikaya.
7. On a certain occasion the Exalted One was staying near Rajagraha, in the bamboo grove at the squirrels' feeding ground.
8. Now on that occasion Vassakara the Brahmin, a great official ofMagadha, came to visit the Exalted One, and on coming to him greeted him courteously, and after exchange of greetings and courtesies sat down at one side. As he' sat thus Vassakara the Brahmin said this to the Exalted One :
9. " Master Gotama, we Brahmins proclaim a man, if he possesses four qualities, as one of great wisdom, as a great man. What are the four qualities ?
10. " Herein, Master Gotama, he is learned. Of whatsoever he hears he understands the meaning as soon as it is uttered, saying: ' This is the meaning of that saying! ' Moreover, he has a good memory, he can remember and recall a thing done long ago, and said long ago.
11. " Again, in all the business of a householder he is skilled and diligent, and therein he is resourceful and capable of investigating what is proper to be done, what should be arranged.
12. " Now, master Gotama, if a man possesses these qualities, we proclaim him as one of great wisdom, as a great man. If the worthy Gotama thinks me worthy of commendation herein, let him commend me. On the contrary, if he thinks me blameworthy, let him blame me therefor."
13. "Well, Brahmin I neither commend you nor blame you herein. I myself proclaim a man to be one of great wisdom, if he possesses the following four qualities which are quite different from those mentioned by you, 14. " Herein, Brahmin, we have a man given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan Method, to wit : in what is of a lovely nature, in what is of a profitable nature.
15. "To whatsoever train of thought he wishes to apply himself, to that train of thought he applies himself : to whatever train of thought he desires not to apply himself, to that train of thought he applies not himself.
16. "Whatever intention he wishes to intend, he does so or not if he so wishes. Thus is he master of the mind in the ways of thought.
17. " Also he is one who attains at will, without difficulty and without trouble the four musings which belong to the higher thought, which even in this very life are blissful to abide in.
18. " Also by destruction of the asavas (fetters) in this very life thoroughly comprehending it by himself, he realises the heart's release, the release by wisdom, and attaining it abides therein.
19. " No Brahmin, I neither commend nor blame you herein, but I myself proclaim a man possessed of these four different qualities to be one of great wisdom, to be a great man."
20. " It is wonderful, Master Gotama! It is marvellous. Master Gotama, how well this has been said by the worthy Gotama !
21. " I myself do hold the worthy Gotama to be possessed of these same four qualities. Indeed, the worthy Gotama is given to the welfare of many folk, to the happiness of many folk. By him are many folk established in the Ariyan 'Method, to wit: in what is of a lovely nature, in what is of a profitable nature.
22. " Indeed, the worthy Gotama, to whatever train of thought he wishes to apply himself, to that train of thought applies himself . . Surely the worthy Gotama is master of the mind in the ways of thought.
23. " Surely the worthy Gotama is one who attains at will . . . the four musings . . . Surely the worthy Gotama by destruction of the asavas . . . realises the heart's release, the release by wisdom . . . and attaming it abides therein."
24. Herein is stated in the clearest terms the difference between Pradnya according to the Buddha and Pradnya, according to the Brahmins.
25. Herein is set out his case why the Buddha regarded Pradnya as more important than Vidya.
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