z:\ ambedkar\vol 011\vol11 06.indd MK SJ+YS 5 10 2013/YS 18 11 2013 453
THE BHIKKHU AND THE LAITY
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Marga, and (3) The Paramitas, is quite clear from the very nature of things and no argument, really speaking, is necessary.
It is 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.
When the Buddha, therefore, started preaching his Dhamma it must be principally for the laity.
It is not, however, necessary to rely merely on inference. There is direct evidence to disprove the criticism.
Reference may be made to the following sermon.
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 other five hundred lay followers, who after due salutations, took his seat to one side and addressed the Lord as follows :
“What conduct, Oh Lord, perfects, both those that are Bhikkhus and those that are only Upasakas, i.e., those who are homeless and those who are not.
“Let the almsmen seated round with these lay followers learn the saving truth.”
The Blessed Lord said: “Give ear, almsmen. Hear, and keep the rules prescribed.
“Go not thy round when noon is past; be time seek alms. Snares greet the untimely guest.
“Before thou seek thy meal, clear thou thy mind of zest for forms, sounds, odours, taste and luck.
“Thine alms received, return alone, to sit apart and think, with fixed mind that never stays abroad.
“In talk with pious folk, almsmen, let thy theme be the Doctrine.
“Treat alms, cell, bed, water and rinsings just as means and nothing more.
“Such reasoned use will leave an almsman
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