Vol. 11 · pages 141–145

122 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II escape therefrom, is the main problem of Dhamma, such recluses and Brahmins in my opinion are not to be regarded as recluses and Brahmins ; nor have those worthies come to know fully of themselves what in this very life is the real meaning of Dhamma.” 21. The Parivrajakas then asked him : “If the foundation of your Dhamma is the recognition of the existence of suffering and the removal of suffering, tell us how does your Dhamma remove suffering !” 22. The Buddha then told them that according to his Dhamma if every person followed (1) the Path of Purity ; (2) the Path of Righteousness ; and (3) the Path of Virtue, it would bring about the end of all suffering. 23. And he added that he had discovered such a Dhamma. § 3. The Buddha’s First Sermon—(contd.) The Path of Purity 1. The Parivrajakas then asked the Buddha to explain to them his Dhamma. 2. And the Buddha was pleased to do so. 3. He addressed them first on the Path of Purity. 4. “The Path of Purity,” he told the Parivrajakas, “teaches that a person who wishes to be good must recognize some principles as principles of life. 5. “According to my Path of Purity the principles of life recognised by it are : Not to injure or kill : Not to steal or appropriate to oneself anything which belongs to another : Not to speak untruth : Not to indulge in lust : Not to indulge in intoxicating drinks. 6. “The recognition of these principles, I say, is most essential for every man. For every man must have a standard by which to judge whatever he does. And these principles according to my teachings constitute the standard. 7. “There are everywhere people who are patit (fallen). But there are two classes of the patit: the patit who has a standard and a patit who has no standard.

123 THE CONVERSION OF THE PARIVRAJAKAS II 8. “The patit who has no standard does not know that he has fallen. Consequently he always remains fallen. On the other hand a patit who has a standard tries to rise from his fallen state. Why ? The answer is because he knows that he has fallen. 9. “This is the difference between having a standard and having no standard for regulating a man’s life. What matters is not so much the fall of the man but the absence of any standard. 10. “You may ask, ye Parivrajakas ! Why are these principles worthy of recognition as a standard of life. 11. “The answer to this question you will find for yourselves, if you ask : “Are these principles good for the individual ?” also if you ask : “Do they promote social good ?” 12. “If your answers to these questions are in the affirmative then it follows that the principles of my Path of Purity are worthy of recognition as forming a true standard of life.” § 4. The Buddha’s First Sermon— (contd.) Ashtanga Marga or the Path of Righteousness 1. The Buddha next addressed the Parivrajakas on the Ashtangamarga. He said that there are eight constituents in the Ashtangamarga. 2. He began his discourse with the exposition of Samma Ditti (Right Views), the first and foremost element in the Ashtangmarga. 3. “To realize the importance of Samma Ditti,” the Buddha said to the Parivrajakas: 4. “O, ye, Parivrajakas, you must realize that the world is a dungeon and man is a prisoner in the dungeon. 5. “This dungeon is full of darkness. So dark is it that scarce anything at all can rightly be seen by the prisoner. The prisoner cannot see that he is a prisoner. 6. “Indeed, man has not only become blind by living too long in the darkness, but he very much

124 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II doubts if any such strange thing as light is said to be, can ever exist at all. 7. “Mind is the only instrument through which light can come to man. 8. “But the mind of these dungeon-dwellers is by no means a perfect instrument for the purpose. 9. “It lets through only a little light, just enough to show to those with sight that there is such a thing as darkness. 10. “Thus defective in its nature, such understanding as this is. 11. “But know, ye, Parivrajakas ! the case of the prisoner is not as hopeless as it appears. 12. “For there is in man a thing called will. When the appropriate motives arise the will can be awakened and set in motion. 13. “With the coming of just enough light to see in what directions to guide the motions of the will, man may so guide them that they shall lead to liberty. 14. “Thus though man is bound, yet he may be free ; he may at any moment begin to take the first steps that will ultimately bring him to freedom. 15. “This is because it is possible to train the mind in whatever directions one chooses. It is mind that makes us to be prisoners in the house of life, and it is mind that keeps us so. 16. “But what mind has done, that mind can undo. If it has brought man to thraldom, it can also, when rightly directed, bring him to liberty. 17. “This is what Samma Ditti can do.” 18. “What is the end of Samma Ditti ?” asked the Parivrajakas. “The end of Samma Ditti,” replied the Buddha, “is the destruction of Avijja (Nescience). It is opposed to Miccha Ditti. 19. “And Avijja means the failure to understand the noble truths, of the existence of suffering and the removal of suffering. 20. “Samma Ditti requires giving up of belief in the efficacy of rites and ceremonies, to have disbelief in the sanctity of the Shastras.

125 THE CONVERSION OF THE PARIVRAJAKAS II 21. “ Samma Ditti requires the abandonment of superstition and supernaturalism. 22. “Samma Ditti requires the abandonment of all doctrines which are mere speculations without any basis in fact or experience. 23. “ Samma Ditti requires free mind and free thought. 24. “Every man has aims, aspirations and ambitions. Samma Sankappo teaches that such aims, aspirations and ambitions shall be noble and praiseworthy and not ignoble and unworthy. 25. “Samma Vacca (Right Speech) teaches : (1) that one should speak only that which is true ; (2) that one should not speak what is false ; (3) that one should not speak evil of others ; (4) that one should refrain from slander ; (5) that one should not use angry and abusive language towards any fellow man ; (6) that one should speak kindly and courteously to all ; (7) that one should not indulge in pointless, foolish talk, but let his speech be sensible and to the purpose. 26. “The observance of Right Speech, as I have explained, is not to be the result of fear or favour. It is not to have the slightest reference to what any superior being may think of his action or to any loss which Right Speech may involve. 27. “The norm for Right Speech is not the order of the superior or the personal benefit to the individual. 28. “Samma Kamanto teaches right behaviour. It teaches that every action should be founded on respect for the feelings and rights of others. 29. “What is the norm for Samma Kamanto ? The norm is that course of conduct which is most in harmony with the fundamental laws of existence. 30. “When his actions are in harmony with these laws they may be taken to be in accord with Samma Kamanto. 31. “Every individual has to earn his livelihood. But there are ways and ways of earning one’s livelihood. Some are bad ; some are good. Bad ways are those

126 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES II which cause injury or injustice to others. Good ways are those by which the individual earns his livelihood without causing injury or injustice to others. This is Samma Ajivo. 32. “Samma Vyayamo (Right Endeavour) is primary endeavour to remove Avijja ; to reach the door that leads out of this painful prison house, to swing it open. 33. “Right endeavour has four purposes. 34. “One is to prevent states of mind which are in conflict with the Ashtangamarga. 35. “Second is to suppress such states of mind which may already have arisen. 36. “Third is to bring into existence states of mind which will help a man to fulfil the requirements of the Ashtangamarga. 37. “Fourth is to promote the further growth and increase of such states of mind as already may have arisen. 38. “Samma Satti calls for mindfulness and thoughtfulness. It means constant wakefulness of the mind. Watch and ward by the mind over the evil passions is another name for Samma Satti. 39. “There are, ye Parivrajakas, five fetters or hindrances which come in the way of a person trying to achieve Samma Ditti, Samma Sankappo, Samma Vacca, Samma Kamanto, Samma Ajeevo, Samma Vyayamo and Samma Satti. 40. “These five hindrances are covetousness, ill-will, sloth and torpor, doubt and indecision. It is, therefore, necessary to overcome these hindrances which are really fetters and the means to overcome them is through Samadhi. But know ye Parivrajakas, Samma Samadhi is not the same as Samadhi. It is quite different. 41. “Samadhi is mere concentration. No doubt it leads to Dhyanic states which are self-induced, holding the five hindrances in suspense. 42. “But these Dhyana states are temporary. Consequently the suspension of the hindrances is also temporary. What is necessary is a permanent turn